Anti-Mortonus or An apology in defence of the Church of Rome. Against the grand imposture of Doctor Thomas Morton, Bishop of Durham. Whereto is added in the chapter XXXIII. An answere to his late sermon printed, and preached before His Maiesty in the cathedrall church of the same citty..
which all men that will not be as Heathens, and Publicanes, must heare and obey; which is the second Eue framed out of the side of our second Adam Christ, whome whosoeuer will not acknowledge to be his Mother, cannot haue him to be his Father. She is the mysticall body of our Lord, out of which (sayth S. Augustine) the holy Ghost imparteth life to no man.
which all men that will not be as heathens, and Publicans, must hear and obey; which is the second Eve framed out of the side of our second Adam christ, whom whosoever will not acknowledge to be his Mother, cannot have him to be his Father. She is the mystical body of our Lord, out of which (say S. Augustine) the holy Ghost imparts life to no man.
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She is the garden of God in which whosoeuer groweth not, is not a flower planted by the hand of Christ but a weed to be plucked vp, and cast into hell fire.
She is the garden of God in which whosoever grows not, is not a flower planted by the hand of christ but a weed to be plucked up, and cast into hell fire.
Finally she is the kingdome of Christ in which whosoeuer is not, is none of Christs people Whosoeuer (sayth S Augustine) is diuided from the Catholike Church,
Finally she is the Kingdom of christ in which whosoever is not, is none of Christ people Whosoever (say S Augustine) is divided from the Catholic Church,
although he thinke himselfe to liu• neuer so laudably, for this only crime that he is diuided from the vnity of Christ, the wrath of God abideth on him And speaking of Emeritus an hereticall Bishop;
although he think himself to liu• never so laudably, for this only crime that he is divided from the unity of christ, the wrath of God Abideth on him And speaking of Emeritus an heretical Bishop;
he may haue honour he may haue Sacraments, he may sing Alleluia he may answere Amen he may haue the Ghospell, he may haue and preach beliefe in the name of the Father,
he may have honour he may have Sacraments, he may sing Alleluia he may answer Amen he may have the Gospel, he may have and preach belief in the name of the Father,
Wherefore since the saluation of our soules cannot be had out of the Catholike Church, it is most necessary for euery man to inquire and learne, which,
Wherefore since the salvation of our Souls cannot be had out of the Catholic Church, it is most necessary for every man to inquire and Learn, which,
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Vpon this our Doctrine you passe a censure suitable to your modesty, Videlicet, that it is False. Imposterous Scandalous, Schismaticall, Hereticall, Blasphemous;
Upon this our Doctrine you pass a censure suitable to your modesty, Videlicet, that it is False. Imposterous Scandalous, Schismatical, Heretical, Blasphemous;
euery way Damnable, Presumgtuous, Impious, Execrable, Damnably hereticall, Pernicious, Antichristian, Sacrilegious, Sathanicall, Idola•rous This is your censure;
every Way Damnable, Presumgtuous, Impious, Execrable, Damnably heretical, Pernicious, Antichristian, Sacrilegious, Satanical, Idola•rous This is your censure;
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but mistake your selfe in the name, for the booke is, & ought to haue been intituled, The Grand imposture of Doctor Thomas Morton, against the Roman Church of this and all former ages, for vpon due examination such he will find it to be, that shall please to passe his Eye ouer the ensuing Apology:
but mistake your self in the name, for the book is, & ought to have been entitled, The Grand imposture of Doctor Thomas Mortonum, against the Roman Church of this and all former ages, for upon due examination such he will find it to be, that shall please to pass his Eye over the ensuing Apology:
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and I doubt not, but after the perusall thereof, he will rest conuinced, that those monstrous Titles wherewith you slaunder our Doctrine, most fitly agree to your owne, deliuered in your Grand Imposture. But before I come to ioyne issue with you concerning the particulers, it will not be amisse, to examine briefly in generall,
and I doubt not, but After the perusal thereof, he will rest convinced, that those monstrous Titles wherewith you slander our Doctrine, most fitly agree to your own, Delivered in your Grand Imposture. But before I come to join issue with you Concerning the particulars, it will not be amiss, to examine briefly in general,
and deliuer vnto vs the true sense and meaning of his holy word, that we may not be like children wauering and caried away with euery blast of heretical Doctrine, I suppose, that as there is no wiseman, who will not desire to be rancked among them in the next world,
and deliver unto us the true sense and meaning of his holy word, that we may not be like children wavering and carried away with every blast of heretical Doctrine, I suppose, that as there is no Wiseman, who will not desire to be ranked among them in the next world,
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but in an erring Synagogue, that leades to euerlasting ruine and damnation, is a conceipt that I thinke no Christian (and I am sure no prudent man) can harbour in his brest;
but in an erring Synagogue, that leads to everlasting ruin and damnation, is a conceit that I think no Christian (and I am sure no prudent man) can harbour in his breast;
ALthough the Name of Catholike Church, whether we regard the etimology, or the most proper and vsuall acception of the word Catholike, signify not any particuler Church,
ALthough the Name of Catholic Church, whither we regard the etymology, or the most proper and usual acception of the word Catholic, signify not any particular Church,
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but the Vniuersall spread ouer the whole world, yet with-all it is true, that euery particuler Church may in some sense be called Catholike: for as euery particuler Orthodoxe man hath the denomination of a Catholike man, because he professeth the Catholike fayth,
but the Universal spread over the Whole world, yet withal it is true, that every particular Church may in Some sense be called Catholic: for as every particular Orthodox man hath the denomination of a Catholic man, Because he Professes the Catholic faith,
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and all others orthodoxall, may be called Catholike Churches. In this sense, the Christians of Smyrna writing to the Churches of Pontus, addresse their Epistle, To the Church of God at Philomelium,
and all Others orthodoxal, may be called Catholic Churches. In this sense, the Christians of Smyrna writing to the Churches of Pontus, address their Epistle, To the Church of God At Philomelium,
In the same sense Constantine the Emperour calleth the Church of Athanasius, The Catholike Church of Alexandria, by reason of the Catholike fayth, which it preserued entire,
In the same sense Constantine the Emperor calls the Church of Athanasius, The Catholic Church of Alexandria, by reason of the Catholic faith, which it preserved entire,
In this sense, as other particuler Churches, so also the Roman (euen as she is a particuler Church limited to the Dioces of Rome) may haue the name of A Catholike Church. But when we say, No man can be saued, that is not a member of the Roman Church, we speake not of the Roman Church in this sense (for Catholikes of other Dioceses may be saued, aswell as of the Roman) but by the Roman Church we vnderstand the Vniuersall Church, comprehending both that of the Roman Dioces,
In this sense, as other particular Churches, so also the Roman (even as she is a particular Church limited to the Diocese of Rome) may have the name of A Catholic Church. But when we say, No man can be saved, that is not a member of the Roman Church, we speak not of the Roman Church in this sense (for Catholics of other Dioceses may be saved, aswell as of the Roman) but by the Roman Church we understand the Universal Church, comprehending both that of the Roman Diocese,
As he is Archbishop, he hath subiect vnto him some few others, the chiefest of which, is the Bishop of Ostia. As he is Patriarke, the extent of his authority is ouer all the Westerne, or Latin Church.
As he is Archbishop, he hath Subject unto him Some few Others, the chiefest of which, is the Bishop of Ostia. As he is Patriarch, the extent of his Authority is over all the Western, or Latin Church.
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and the chiefe Vicar or Lieutenant of Christ vpon earth, he is the supreme Pastor & Gouernor of the whole Church of God, which is vniuersally spread ouer the face of the earth, wheresoeuer the name of Christ is known;
and the chief Vicar or Lieutenant of christ upon earth, he is the supreme Pastor & Governor of the Whole Church of God, which is universally spread over the face of the earth, wheresoever the name of christ is known;
which therfore is absolutely and without limitation called the Catholike Church. In regard of this transcendent authority of the Bishop of Rome, he is rightly stiled Bishop of the Vniuersall, or Catholike Church;
which Therefore is absolutely and without limitation called the Catholic Church. In regard of this transcendent Authority of the Bishop of Rome, he is rightly styled Bishop of the Universal, or Catholic Church;
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Now, that not only the particuler Church of the Roman Dioces, but also the whole body of the Catholike or vniuersall Church consisting of the Roman as head,
Now, that not only the particular Church of the Roman Diocese, but also the Whole body of the Catholic or universal Church consisting of the Roman as head,
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and the rest as members, is likewise rightly and in a true and proper sense stiled the Roman Church. I proue out of S. Augustine, saying that against the Pelagians, not only the Councels of Bishops,
and the rest as members, is likewise rightly and in a true and proper sense styled the Roman Church. I prove out of S. Augustine, saying that against the Pelagians, not only the Counsels of Bishops,
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S. Paul of the tribe of Beniamin; and that holy widow Anna, mentioned by S. Luke of the tribe of Aser: and yet they all are rightly called Iewes, parts of the Iewish people,
S. Paul of the tribe of Benjamin; and that holy widow Anna, mentioned by S. Lycia of the tribe of Aser: and yet they all Are rightly called Iewes, parts of the Jewish people,
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And what more vsual to Protestants themselues, then to call Catholikes in what parte of the world soeuer they liue, Romanists? And lastly to cōfirme this manner of speach with secular, aswell as with Ecclesiasticall examples, who knoweth not, that according to the phrase of all writers, by the name of the Roman Empire, is not vnderstood the Citty and territories of Rome only,
And what more usual to Protestants themselves, then to call Catholics in what part of the world soever they live, Romanists? And lastly to confirm this manner of speech with secular, aswell as with Ecclesiastical Examples, who Knoweth not, that according to the phrase of all writers, by the name of the Roman Empire, is not understood the city and territories of Rome only,
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In regard whereof she may in a sense not improper, be called the Catholike Church: as in a fleete of Galleys the chief Galley which hath commaund ouer the rest,
In regard whereof she may in a sense not improper, be called the Catholic Church: as in a fleet of Galleys the chief Galley which hath command over the rest,
And from hence it is, that albeit euery Orthodoxe Church may be called a Catholike Church, and euery Orthodoxe man a Catholike man, yet this denomination agreeth to the Bishop and Church of Rome causally and originally,
And from hence it is, that albeit every Orthodox Church may be called a Catholic Church, and every Orthodox man a Catholic man, yet this denomination agreeth to the Bishop and Church of Rome causally and originally,
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In regard whereof S. Cyprim •alleth the Roman Church The roote and Mother of the Cathol•ke Church, and the originall of Sacerdotall vnity: from whence also it followeth, that as euery particuler person that is in communion with the Church of Rome, is rightly styled Catholike: so all others, that are not of her communion, are Schismatiks, or Heretikes.
In regard whereof S. Cyprim •alleth the Roman Church The root and Mother of the Cathol•ke Church, and the original of Sacerdotal unity: from whence also it follows, that as every particular person that is in communion with the Church of Rome, is rightly styled Catholic: so all Others, that Are not of her communion, Are Schismatics, or Heretics.
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And that the reader may haue some little taste or prelibatiō of what shal be more largely proued in the ensuing Chapters, I haue thought good to set downe in the frontispice of this worke, the beliefe of some of the most famous and renowned Fathers of Gods Church, not in myne,
And that the reader may have Some little taste or prelibation of what shall be more largely proved in the ensuing Chapters, I have Thought good to Set down in the Frontispice of this work, the belief of Some of the most famous and renowned Father's of God's Church, not in mine,
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First therefore Tertullian speaking of Marcion, who had presented a great summe of money to the Church of Rome, sayth Marcion gaue his money to the Catholike Church, which reiected both it and him, when he fell into heresy.
First Therefore Tertullian speaking of Marcion, who had presented a great sum of money to the Church of Rome, say Marcion gave his money to the Catholic Church, which rejected both it and him, when he fell into heresy.
how great ioy he conceaued to vnderstand, that forsaking the Nouatians, he wholly agreed with the Catholike Church, adhering to Cornelius Pope. And againe:
how great joy he conceived to understand, that forsaking the Novatians, he wholly agreed with the Catholic Church, adhering to Cornelius Pope. And again:
You writ (sayth he to Antonianus) that I would send a copie of your letters to Cornelius, to the end he might vnderstand, that you communicate with him, that is to say, with the Catholike Church.
You writ (say he to Antonianus) that I would send a copy of your letters to Cornelius, to the end he might understand, that you communicate with him, that is to say, with the Catholic Church.
It seemed good to vs, that letters should be sent to all our Colleagues at Rome, that they should firmely imbrace your communion, that is to say, the vnity and charity of the Catholike Church.
It seemed good to us, that letters should be sent to all our Colleagues At Room, that they should firmly embrace your communion, that is to say, the unity and charity of the Catholic Church.
Hereby it appeares, that in S. Cyprians language and beliefe, to communicate with the Roman Church, and to communicate with the Catholike Church, was one and the selfe same thing.
Hereby it appears, that in S. Cyprians language and belief, to communicate with the Roman Church, and to communicate with the Catholic Church, was one and the self same thing.
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In these words S. Cyprian (as you see) together with those his Africans, calleth the Bishop of the Roman Church the Bishop of the Catholike Church, and p•ofesseth, that to be diuided from him, is to be diuided from the Catholique Church. The same appeares by Cornelius himselfe, who speaking of Nouatus, that had set vp Nouatian an Anti-pope in opposition to him, sayth:
In these words S. Cyprian (as you see) together with those his Africans, calls the Bishop of the Roman Church the Bishop of the Catholic Church, and p•ofesseth, that to be divided from him, is to be divided from the Catholic Church. The same appears by Cornelius himself, who speaking of Nouatus, that had Set up Novatian an Antipope in opposition to him, say:
The same appeares by S. Ambrose , who reporting, how his holy Brother Satyrus in his returne out of Africa, being cast by shipwrack on the Island of Sardinia, which he knew to be infected with the Schisme of the Luciferians,
The same appears by S. Ambrose, who reporting, how his holy Brother Satyr in his return out of Africa, being cast by shipwreck on the Island of Sardinia, which he knew to be infected with the Schism of the Luciferians,
and enquired of him, whether he agreed with the Catholike Bishops, that is (sayth S. Ambrose) with the Roman Church. And S. Augustine hauing alleaged a sentence of S. Ambrose to confute Iulian the Pelagian heretike, sayth:
and inquired of him, whither he agreed with the Catholic Bishops, that is (say S. Ambrose) with the Roman Church. And S. Augustine having alleged a sentence of S. Ambrose to confute Iulian the Pelagian heretic, say:
Who seeth not that S. Augustine here by the Roman fayth, vnderstands the Catholike fayth? And therefore speaking againe of the great constancy of the same Saint, of his labours,
Who sees not that S. Augustine Here by the Roman faith, understands the Catholic faith? And Therefore speaking again of the great constancy of the same Saint, of his labours,
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The same appeares by Palladius, who writeth of Theodorus Tyanaeus, that he fortified his Bishoprick with a wall of piety, by perseuering till the end of his life in the communion of the faithfull Romans, of whom Paul giueth testimony, saying, your fayth is renowned throughout the whole world.
The same appears by Palladius, who Writeth of Theodorus Tyanaeus, that he fortified his Bishopric with a wall of piety, by persevering till the end of his life in the communion of the faithful Roman, of whom Paul gives testimony, saying, your faith is renowned throughout the Whole world.
which plainely sheweth that the Roman Church was then held to be the Catholike Church, as the Head and center of Catholike Communion, and Mother of all Churches.
which plainly shows that the Roman Church was then held to be the Catholic Church, as the Head and centre of Catholic Communion, and Mother of all Churches.
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and we promise not to recite hereafter in the sacred mysteries, the names of those that haue separated themselues from the communion of the Catholike Church, that is to say, that agree not in all things with the See Apostolike.
and we promise not to recite hereafter in the sacred Mysteres, the names of those that have separated themselves from the communion of the Catholic Church, that is to say, that agree not in all things with the See Apostolic.
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The same appeares by S. Augustine, testifying, that the Heresy of Pelagius and Celestius by meanes of the vigilancy of two Episcopall Councels, hath beene condemned in the extent of the whole world, by the Reuerend Prelates of the Apostolike See,
The same appears by S. Augustine, testifying, that the Heresy of Pelagius and Celestius by means of the vigilancy of two Episcopal Counsels, hath been condemned in the extent of the Whole world, by the Reverend Prelates of the Apostolic See,
And that S. Augustine by the See Apostolike vnderstands the Catholike Church, Possidius speaking of the same subiect declareth, calling the sentence pronounced by these Popes, Ecclesiae Catholicae iudicium. The iudgment of the Catholike Church Innocentius (sayth he) and Zozimus in their seuerall tymes, censuring the Pelagians,
And that S. Augustine by the See Apostolic understands the Catholic Church, Possidius speaking of the same Subject Declareth, calling the sentence pronounced by these Popes, Ecclesiae Catholic iudicium. The judgement of the Catholic Church Innocentius (say he) and Zozimus in their several times, censuring the Pelagians,
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and cutting them of from the members of the Church, by their letters addressed to the African Churches of the East and West, commaunded them to be anathematized, and auoyded by all Catholikes:
and cutting them of from the members of the Church, by their letters addressed to the African Churches of the East and West, commanded them to be anathematized, and avoided by all Catholics:
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and the most religious Emperour Honorius hearing of this sentence of the Catholike Church pronounced against them, condemned them also by his lawes, ordayning that they should be ranked among Heretikes.
and the most religious Emperor Honorius hearing of this sentence of the Catholic Church pronounced against them, condemned them also by his laws, ordaining that they should be ranked among Heretics.
The same appeares by Gelasius an African borne, and (it is thought) a Disciple of S. Augustine, testifying, that the holy Roman Catholike and Apostolike Church hath not bene preferred before other Churches by any Synodicall constitutions,
The same appears by Gelasius an African born, and (it is Thought) a Disciple of S. Augustine, testifying, that the holy Roman Catholic and Apostolic Church hath not be preferred before other Churches by any Synodical constitutions,
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but hath obteyned the primacy by the voyce of our Lord and Sauiour in the Ghospell, saying, Thou art Peter &c. The same appeares by S. Prosper S. Augustines second soule, saying:
but hath obtained the primacy by the voice of our Lord and Saviour in the Gospel, saying, Thou art Peter etc. The same appears by S. Prosper S. Augustine's second soul, saying:
The same appeares by the testimony of those two famous Doctors of the African Church S. Fulgentius and Primasius, with other their fellow-Bishops 220. in number, who being banished by the Arian King Trasamundus out of Africa into Sardinia, writ from thence a Synodicall Epistle to the Catholikes of Africa, in which they exhort them for the auoyding of Pelagianisme to read the books of S. Augustine, of which (say they) Hormisdas of blessed memory, a glorious Bishop of the Apostolike See, made mention with great commendation of Catholike prayse, in the Epistle which he writ in answer to the Consultation of Possessor our holy brother, and fellow-Bishop. His words are these:
The same appears by the testimony of those two famous Doctors of the African Church S. Fulgentius and Primasius, with other their fellow-Bishops 220. in number, who being banished by the Arian King Trasamundus out of Africa into Sardinia, writ from thence a Synodical Epistle to the Catholics of Africa, in which they exhort them for the avoiding of Pelagianism to read the books of S. Augustine, of which (say they) Hormisdas of blessed memory, a glorious Bishop of the Apostolic See, made mention with great commendation of Catholic praise, in the Epistle which he writ in answer to the Consultation of Possessor our holy brother, and fellow-Bishop. His words Are these:
What the Roman Church, that is the Catholike Church holds, and obserues concerning freewill and the grace of God, may be fully knowne out of diuers books of blessed Augustine,
What the Roman Church, that is the Catholic Church holds, and observes Concerning freewill and the grace of God, may be Fully known out of diverse books of blessed Augustine,
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but also of all the Catholike Bishops of Africa, the Roman Church and the Catholike Church, the Roman fayth and the Catholike fayth, were Synonima's betokening one and the same thing.
but also of all the Catholic Bishops of Africa, the Roman Church and the Catholic Church, the Roman faith and the Catholic faith, were Synonima's betokening one and the same thing.
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The same appeares by S. Gregory the Great, who setteth downe the forme of abiuration which all Bishops returning from Schisme to the Vnity of the Catholike Church were to make, expressing it in these words:
The same appears by S. Gregory the Great, who sets down the Form of abjuration which all Bishops returning from Schism to the Unity of the Catholic Church were to make, expressing it in these words:
I Bishop of N. hauing discerned the trappe of diuision wherein I was caught, am returned by Gods grace with my pure and free will to the Vnity of the See Apostolike:
I Bishop of N. having discerned the trap of division wherein I was caught, am returned by God's grace with my pure and free will to the Unity of the See Apostolic:
The same appeares by the testimony which Venerable Bede giues of Oswin King of Northumberland, who by meanes of a famous disputation held between Colman a Scottish Abbot,
The same appears by the testimony which Venerable Bede gives of Oswin King of Northumberland, who by means of a famous disputation held between Colman a Scottish Abbot,
and Wilfrid a learned Priest of the Britans for the decision of certaine points of Religion, wherein the Britans and Scots at that tyme disagreed, was conuerted to the Roman Church:
and Wilfrid a learned Priest of the Britons for the decision of certain points of Religion, wherein the Britons and Scots At that time disagreed, was converted to the Roman Church:
and thereupon with the aduice of Egbert king of Kent sent Wigandus a Priest to Rome to be ordained Archbishop there, to the end that returning he might ordayne Bishops throughout all Britany:
and thereupon with the Advice of Egbert King of Kent sent Wigandus a Priest to Room to be ordained Archbishop there, to the end that returning he might ordain Bishops throughout all Britany:
These testimonies sufficiently proue, that the most holy and learned Fathers, as also the Orthodox Christians of former ages did belieue that the Roman Church was the Catholike Church,
These testimonies sufficiently prove, that the most holy and learned Father's, as also the Orthodox Christians of former ages did believe that the Roman Church was the Catholic Church,
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And that it may appeare how like you that deny this truth are to the Arian Heretikes, it will not be amisse to shew that they knew Catholike and Roman to be all one:
And that it may appear how like you that deny this truth Are to the Arian Heretics, it will not be amiss to show that they knew Catholic and Roman to be all one:
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what thinke you (sayd one of them) will these Romanists now say? And what thinke you now Doctor Morton, what will you say? Do not these testimonies conuince, that in the language and beliefe of antiquity Catholike and Roman did signify the same Church, the same fayth,
what think you (said one of them) will these Romanists now say? And what think you now Doctor Mortonum, what will you say? Do not these testimonies convince, that in the language and belief of antiquity Catholic and Roman did signify the same Church, the same faith,
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as not to know this? Or if you know it, so malicious as to deny it, to call it an insultation of ours, and to censure it as Schismaticall, hereticall, temerarious, impious, sacrilegious, Antichristian &c. SECT. IV. That whosoeuer is out of the Roman Church, is out of the state of Saluation.
as not to know this? Or if you know it, so malicious as to deny it, to call it an insultation of ours, and to censure it as Schismatical, heretical, temerarious, impious, sacrilegious, Antichristian etc. SECT. IV. That whosoever is out of the Roman Church, is out of the state of Salvation.
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But whosoeuer is out of the Roman Church, is out of the Catholike Church. This also hath bene and shall be throughout this whole Apology effectually proued.
But whosoever is out of the Roman Church, is out of the Catholic Church. This also hath be and shall be throughout this Whole Apology effectually proved.
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But yet in further confirmation of this consequent, it will not be amisse to heare the ancient Fathers themselues speake and testify the truth therof in their owne language.
But yet in further confirmation of this consequent, it will not be amiss to hear the ancient Father's themselves speak and testify the truth thereof in their own language.
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He prescribing a certaine rule to know and distinguish the Catholike Church from the conuenticles of Heretikes, sayth that, All Churches and all the faithfull from all places must necessarily agree with the Roman Church by reason of her more powerfull principality, that is by reason of the soueraignety of the See Apostolike,
He prescribing a certain Rule to know and distinguish the Catholic Church from the conventicles of Heretics, say that, All Churches and all the faithful from all places must necessarily agree with the Roman Church by reason of her more powerful principality, that is by reason of the sovereignty of the See Apostolic,
and therefore, that all such as withdrawe themselues from this principall succession, we ought (sayth he) to hold them as Heretikes of a peruerse iudgement,
and Therefore, that all such as withdraw themselves from this principal succession, we ought (say he) to hold them as Heretics of a perverse judgement,
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as in the head Church of the world, which therfore he calleth the principall succession; if (I say) he alleaged this against the heretikes of those primitiue tymes,
as in the head Church of the world, which Therefore he calls the principal succession; if (I say) he alleged this against the Heretics of those primitive times,
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as a conuincing demonstration to proue that they hauing departed from the Roman Church, in which that principall succession was to be found, had therby departed from the Catholike Church,
as a convincing demonstration to prove that they having departed from the Roman Church, in which that principal succession was to be found, had thereby departed from the Catholic Church,
far greater reason had Tertullian, Eusebius, S. Epiphanius, S. Ierome, Optatus, S. Augustine and other Fathers of after ages to all eage the same succession of longer Continuance against the Heretikes of their tymes to conuince them to be such.
Far greater reason had Tertullian, Eusebius, S. Epiphanius, S. Jerome, Optatus, S. Augustine and other Father's of After ages to all eage the same succession of longer Continuance against the Heretics of their times to convince them to be such.
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And •f diuers of these Fathers as Irenaeus, Tertullian, Eusebius, S. Epiphanius, Optatus, and S. Augustine haue reckoned vp by name all the Bishops of the Roman Church against the Heretikes of their tymes;
And •f diverse of these Father's as Irnaeus, Tertullian, Eusebius, S. Epiphanius, Optatus, and S. Augustine have reckoned up by name all the Bishops of the Roman Church against the Heretics of their times;
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we may now iustly reckon a •ar greater number of them cōtinued vntill these our dayes •gainst Protestants, to proue them to be out of the true Church, in which only this neuer interrupted succession is to be found,
we may now justly reckon a •ar greater number of them continued until these our days •gainst Protestants, to prove them to be out of the true Church, in which only this never interrupted succession is to be found,
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and wish them, (as S. Augustine did the Donatists) not to lye cut of from this succession, that being •he Rock against which the proud gates of hell preuaile •ot. So teacheth S. Cyprian saying:
and wish them, (as S. Augustine did the Donatists) not to lie Cut of from this succession, that being •he Rock against which the proud gates of hell prevail •ot. So Teaches S. Cyprian saying:
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& one chayre built vpon Peter, out of which whosoeuer gathereth, scattereth, that is, maketh a Schisme in the Church, •s the Nouatians did, against whom he writeth.
& one chair built upon Peter, out of which whosoever gathereth, Scattereth, that is, makes a Schism in the Church, •s the Novatians did, against whom he Writeth.
And why did he reioyce to heare that Antonianus communicated with Cornelius Pope, but because (as there he expresseth) to be in his Communion was to be in the communion of the Catholike Church? And writing to Cornelius himselfe he calles the Chayre of S. Peter the roote and Mother of the Catholike Church, and the principall chayre from whence sacerdotall Vnity is deriued:
And why did he rejoice to hear that Antonianus communicated with Cornelius Pope, but Because (as there he Expresses) to be in his Communion was to be in the communion of the Catholic Church? And writing to Cornelius himself he calls the Chair of S. Peter the root and Mother of the Catholic Church, and the principal chair from whence sacerdotal Unity is derived:
Thou canst not deny out that thou knowest the Episcopall chayre to haue bene first set vp in Rome for Peter, in which seat was placed the Head of all the Apostles, Peter;
Thou Canst not deny out that thou Knowest the Episcopal chair to have be First Set up in Room for Peter, in which seat was placed the Head of all the Apostles, Peter;
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least the other Apostles might attribute to themselues each one his particular Chayre, and that he should be a Schismatike and a sinner, that would against the only chayre set vp another.
lest the other Apostles might attribute to themselves each one his particular Chair, and that he should be a Schismatic and a sinner, that would against the only chair Set up Another.
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From whence is it, that you attempt to vsurpe to your selues the Keyes of the kingdome, you that fight against the chayre of Peter by your bold and sacrilegious presumption? Thus writ Optatus 1200. yeares since:
From whence is it, that you attempt to usurp to your selves the Keys of the Kingdom, you that fight against the chair of Peter by your bold and sacrilegious presumption? Thus writ Optatus 1200. Years since:
but because we haue now reasoned longe, I will in few words declare plainly vnto thee my iudgment, which is, that we are to remayne in that Church, which being founded by the Apostles, dureth vntill this day.
but Because we have now reasoned long, I will in few words declare plainly unto thee my judgement, which is, that we Are to remain in that Church, which being founded by the Apostles, dureth until this day.
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And else where declaring what Church he meaneth, he aduiseth Demetrias that if she will auoyd the snares of Heretikes, she hold fast the fayth of Innocentius Pope, sonne and successor in the Apostolicall chayre to Anastasius, who had broken the pestilent head,
And Else where declaring what Church he means, he adviseth Demetrias that if she will avoid the snares of Heretics, she hold fast the faith of Innocentius Pope, son and successor in the Apostolical chair to Anastasius, who had broken the pestilent head,
and stopped the hissing mouthes of that Hydra, which attempted to pollute and corrupt the simplicity of the Roman fayth commended by the voyce of the Apostle. And againe:
and stopped the hissing mouths of that Hydra, which attempted to pollute and corrupt the simplicity of the Roman faith commended by the voice of the Apostle. And again:
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In very deed (sayth he in a letter to the Pope) that which was giuen by our Lord to thy piety, is worthy of that most excellent voyce, which proclaymed thee blessed, to wit, that thou maiest discerne betwixt that which is counterfeyt,
In very deed (say he in a Letter to the Pope) that which was given by our Lord to thy piety, is worthy of that most excellent voice, which proclaimed thee blessed, to wit, that thou Mayest discern betwixt that which is counterfeit,
It is then certaine in S. Basils beliefe, that the assurance which Christ gaue to S. Peter that the gates of hell (which are errors and Heresies) should neuer preuaile against the Roman Church, was not made to S. Peter in his owne person only,
It is then certain in S. Basils belief, that the assurance which christ gave to S. Peter that the gates of hell (which Are errors and Heresies) should never prevail against the Roman Church, was not made to S. Peter in his own person only,
All the bounds of the earth that haue receaued our Lord sincerely, and all Catholikes throughout the whole earth that confesse the true fayth, looke vpon the Church of the Romans as vpon a Sunne,
All the bounds of the earth that have received our Lord sincerely, and all Catholics throughout the Whole earth that confess the true faith, look upon the Church of the Roman as upon a Sun,
for Peter is the first that is read to haue made a perfect confession of the fayth, our Lord reuealing it vnto him, Math. 16. When he said: Thou art Christ the sonne of the liuing God:
for Peter is the First that is read to have made a perfect Confessi of the faith, our Lord revealing it unto him, Math. 16. When he said: Thou art christ the son of the living God:
We professe the Vniuersall Church to be framed and founded vpon the rock of Peters confession according to the sentence of our Sauiour, in which Church it is necessary to remayne for the saluation of our Soules,
We profess the Universal Church to be framed and founded upon the rock of Peter's Confessi according to the sentence of our Saviour, in which Church it is necessary to remain for the salvation of our Souls,
who among the Arguments which held him in the Catholike Church, reckoneth the succession of Bishops in the Roman See euen from S. Peter vntill his tyme:
who among the Arguments which held him in the Catholic Church, Reckoneth the succession of Bishops in the Roman See even from S. Peter until his time:
I am kept (sayth he) in the Church by the succession of Priests from the very See of Peter the Apostle, to whom our Sauiour after his resurrectien committed his sheepe to be fed, euen to the present Bishop.
I am kept (say he) in the Church by the succession of Priests from the very See of Peter the Apostle, to whom our Saviour After his resurrectien committed his sheep to be fed, even to the present Bishop.
Since therefore the Church, in which there is a continued Succession of Bishops from S. Peter, cannot be the Protestant Church (which hath no such succession) but the Roman;
Since Therefore the Church, in which there is a continued Succession of Bishops from S. Peter, cannot be the Protestant Church (which hath not such succession) but the Roman;
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Cecilianus might haue contemned the conspiring multitude of his enemies, because he knew himself to be vnited by communicatory letters both to the Church of Rome in which the Soueraygnty of the See Apostolike hath alwayes florished,
Cecilianus might have contemned the conspiring multitude of his enemies, Because he knew himself to be united by communicatory letters both to the Church of Rome in which the Sovereignty of the See Apostolic hath always flourished,
and therein reporteth that when Innocentius and Zozimus had condemned the Pelagians, the most religious Emperor Honorius hearing of this sentence of the Catholike Church pronounced against them obeyed it,
and therein Reporteth that when Innocentius and Zozimus had condemned the Pelagians, the most religious Emperor Honorius hearing of this sentence of the Catholic Church pronounced against them obeyed it,
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& her iudgment in matters of fayth to be infallible, and that the Emperors by their lawes seconded her iudgment, comdemning as Heretikes those whom she had condemned.
& her judgement in matters of faith to be infallible, and that the Emperor's by their laws seconded her judgement, comdemning as Heretics those whom she had condemned.
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According to this promise of our Lord (sayth he) •he Apostolical Church of Peter perseuereth in her Bishops pure & free from all seduction & circumuention, aboue all Prelats & bishops,
According to this promise of our Lord (say he) •he Apostolical Church of Peter persevereth in her Bishops pure & free from all seduction & circumvention, above all Prelates & Bishops,
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And whereas other Churches haue bene stayned with the errors of some, she alone remayns established firmely & vnconquerably, silencing and stopping the mouthes of all Heretikes:
And whereas other Churches have be stained with the errors of Some, she alone remains established firmly & unconquerably, silencing and stopping the mouths of all Heretics:
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Let vs remayne as members in our head the Apostolicall throne of the Bishops of Rome, from which it is our part to inquire, what we ought to belieue, and what to hold. And lastly;
Let us remain as members in our head the Apostolical throne of the Bishops of Room, from which it is our part to inquire, what we ought to believe, and what to hold. And lastly;
but if he be separated from it, he is an heretike, and Antichrist. So teacheth Arnobius explicating the necessity of remayning in the Roman Church in these few, but effectuall words:
but if he be separated from it, he is an heretic, and Antichrist. So Teaches Arnobius explicating the necessity of remaining in the Roman Church in these few, but effectual words:
So teacheth Iohn an ancient Patriarke of Constantinople, who making profession of his fayth to Hormisdas Pope, acknowledged, that in the See Apostolike the Catholike Religion is alwayes conserued inuiolable:
So Teaches John an ancient Patriarch of Constantinople, who making profession of his faith to Hormisdas Pope, acknowledged, that in the See Apostolic the Catholic Religion is always conserved inviolable:
So likewise teacheth S. Fulgentius Bishop of Ruspa and a famous Doctor of the African Church, who togeather which other Bishops his Collegues made this answer to Peter a Deacon that had bene sent out of the East:
So likewise Teaches S. Fulgentius Bishop of Ruspa and a famous Doctor of the African Church, who together which other Bishops his Colleagues made this answer to Peter a Deacon that had be sent out of the East:
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Againe a Disciple of his that writ and dedicated his life to Felicianus his Successor, reporteth that when Fulgentius going to the wildernes of Thebais, to fast, arriued at Syracusa, Eulalius Bishop of that City, dissuaded him with these words:
Again a Disciple of his that writ and dedicated his life to Felician his Successor, Reporteth that when Fulgentius going to the Wilderness of Thebaid, to fast, arrived At Syracuse, Eulalius Bishop of that city, dissuaded him with these words:
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but thou knowest that without fayth it is impossible to please God, and that a perfidious dissention hath separated those Countreyes into which thou art trauelling, from the communion of blessed Peter:
but thou Knowest that without faith it is impossible to please God, and that a perfidious dissension hath separated those Countries into which thou art travelling, from the communion of blessed Peter:
So teacheth S. Leo, the first Pope of that name, for his admirable learning, wisdome, and sanctity surnamed The Great, who writing to the Bishops of Vienne, sayth;
So Teaches S. Leo, the First Pope of that name, for his admirable learning, Wisdom, and sanctity surnamed The Great, who writing to the Bishops of Viennen, say;
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Christ from the See of Peter, as from a certaine Head, powreth his gifts vpon the whole body of his Church, to the end that whosoeuer should be so bold,
christ from the See of Peter, as from a certain Head, poureth his Gifts upon the Whole body of his Church, to the end that whosoever should be so bold,
And that, whosoeuer goeth about to diminish the power of the Bishop of Rome, endeauoreth with most impious presumption to vi•late the most sacred strength of the Rock (Peter) framed by the hand of God.
And that, whosoever Goes about to diminish the power of the Bishop of Rome, endeavoreth with most impious presumption to vi•late the most sacred strength of the Rock (Peter) framed by the hand of God.
I admonish you that whiles you haue tyme of lyfe remayning, your soule be not found diuided from the Church of blessed Peter, to whome the keyes of the kingdome of Heauen were committed ▪ and the power of binding and losing giuen,
I admonish you that while you have time of life remaining, your soul be not found divided from the Church of blessed Peter, to whom the keys of the Kingdom of Heaven were committed ▪ and the power of binding and losing given,
lest his fauour be contemned here, he there exclude you from the entrance into lyfe. So teacheth S. I sidore, a learned Doctor and Archbishop of Seuill, saying;
lest his favour be contemned Here, he there exclude you from the Entrance into life. So Teaches S. I sidore, a learned Doctor and Archbishop of Seuill, saying;
and makes himself guilty of the schisme of the Acephalists, that is of certain heretikes, who acknowledged no one particular Head. And he addes, that the Church belieues this as the Creed of S. Athanasius,
and makes himself guilty of the Schism of the Acephalists, that is of certain Heretics, who acknowledged no one particular Head. And he adds, that the Church believes this as the Creed of S. Athanasius,
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So teacheth S. Maximus Martyr the greatest Diuine of his age, & that writ learnedly against the Monothelites, pestilent Heretikes, that held but one will and operation in Christ,
So Teaches S. Maximus Martyr the greatest Divine of his age, & that writ learnedly against the Monothelites, pestilent Heretics, that held but one will and operation in christ,
and holy Doctrines &c. For from the first comming of the Word Incarnate all the Churches of Christians throughout the world haue had from her their beginning, their only and surest foundation, against which the gates of hell shall no way preuaile, according to the promise of our Sauiour himself, that she shold haue the Keyes of Orthodoxall fayth and Confession,
and holy Doctrines etc. For from the First coming of the Word Incarnate all the Churches of Christians throughout the world have had from her their beginning, their only and Surest Foundation, against which the gates of hell shall no Way prevail, according to the promise of our Saviour himself, that she should have the Keys of Orthodoxal faith and Confessi,
Among other his works which Bede reckoneth, he writ an excellent booke against the error of the Britans, who at that tyme differed from the Roman Church in the celebration of Easter.
Among other his works which Bede Reckoneth, he writ an excellent book against the error of the Britons, who At that time differed from the Roman Church in the celebration of Easter.
And of the same subiect he writ an epistle to Geruntius, in which he sheweth, the Britans by reason of that their separation from the Roman Church, to be in error.
And of the same Subject he writ an epistle to Geruntius, in which he shows, the Britain's by reason of that their separation from the Roman Church, to be in error.
and a peculiar priuiledge, deserued to receyue the power & monarchy of binding both in heauen and earth, who refusing to obserue the Roman rite of Easter, can thinke that he is not rather to be straitly tied with in soluble bonds,
and a peculiar privilege, deserved to receive the power & monarchy of binding both in heaven and earth, who refusing to observe the Roman rite of Easter, can think that he is not rather to be straitly tied with in soluble bonds,
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Therfore the blessed Peter confessing Christ with true fayth, and following him with true loue, receaued specially the keyes of the kingdome of heauen,
Therefore the blessed Peter confessing christ with true faith, and following him with true love, received specially the keys of the Kingdom of heaven,
and the soueraignty of iudiciall power, that all the faythfull throughout the world might vnderstand, that whosoeuer do any way separate themselues from the Vnity of his fayth and society, can neither be losed from the bonds of their sins,
and the sovereignty of judicial power, that all the faithful throughout the world might understand, that whosoever do any Way separate themselves from the Unity of his faith and society, can neither be losed from the bonds of their Sins,
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And speaking of a conference held betwene Colmannus an Abbot, and Wilfridus a learned Priest concerning the celebration of Easter, Colmannus defending the Iewish rite,
And speaking of a conference held between Colmannus an Abbot, and Wilfrid a learned Priest Concerning the celebration of Easter, Colmannus defending the Jewish rite,
If you disdaine to follow the decrees of the See Apostolike, yea and of the vniuersall Church, they being confirmed by the holy Scriptures, without all doubt you sinne:
If you disdain to follow the decrees of the See Apostolic, yea and of the universal Church, they being confirmed by the holy Scriptures, without all doubt you sin:
yet is their smal number in a corner of a remote Iland to be preferred before the vniuersall Church of Christ? And hauing in proofe of the Authority of the Roman Church alleaged the words of Christ, promising to build his Church vpon Peter,
yet is their small number in a corner of a remote Island to be preferred before the universal Church of christ? And having in proof of the authority of the Roman Church alleged the words of christ, promising to built his Church upon Peter,
least peraduenture if I coming to the gates of the kingdome of heauen, there be none to open vnto me, he being offended with me, that is knowne to keep the keyes.
lest Peradventure if I coming to the gates of the Kingdom of heaven, there be none to open unto me, he being offended with me, that is known to keep the keys.
So teacheth Theodorus Studites a holy Abbot and very famous for his learning, and constancy in maintayning the Catholike fayth against heretikes, who with diuers Regulars his Collegues writing to Paschalis Pope, among other titles calls him, The chief Priest of Priests, Pastor of the sheep of Christ, Porter of the kingdome of heauen,
So Teaches Theodorus Studites a holy Abbot and very famous for his learning, and constancy in maintaining the Catholic faith against Heretics, who with diverse Regulars his Colleagues writing to Paschal Pope, among other titles calls him, The chief Priest of Priests, Pastor of the sheep of christ, Porter of the Kingdom of heaven,
And the Roman Church, he calles? The supreme throne in which Christ hath placed the keyes of fayth, against whom the gates of hell, which are the nouthes of heretikes, haue neuer preuailed, nor shall euer preuaile;
And the Roman Church, he calls? The supreme throne in which christ hath placed the keys of faith, against whom the gates of hell, which Are the nouthes of Heretics, have never prevailed, nor shall ever prevail;
and the supreme See, in which Christ hath deposited the keyes of fayth, against which the gates of hell, that is to say the vnbrideled mouths of heretikes haue neuer preuailed nor shall preuaile euen to the end of the world, according to the promise of our Lord, which cannot fayle. And againe:
and the supreme See, in which christ hath deposited the keys of faith, against which the gates of hell, that is to say the unbridled mouths of Heretics have never prevailed nor shall prevail even to the end of the world, according to the promise of our Lord, which cannot fail. And again:
These two later testimonies are set downe and highly commended by that learned Patriarke of Constantinople Gennadius Scholarius, who addeth to them this verdict of his owne:
These two later testimonies Are Set down and highly commended by that learned Patriarch of Constantinople Gennadius Scholarius, who adds to them this verdict of his own:
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Therfore Peter specially receaued the keyes of the kingdom of heauen and the Soueraignty of iudiciall power, that all the faythfull throughout the world might vnderstand, that whosoeuer in any sorte separate themselues from the vnity of his fayth and society, can neither be absolued from the bonds of their sins,
Therefore Peter specially received the keys of the Kingdom of heaven and the Sovereignty of judicial power, that all the faithful throughout the world might understand, that whosoever in any sort separate themselves from the unity of his faith and society, can neither be absolved from the bonds of their Sins,
And the same power of the Roman Church to shut the gates of heauen against all those, that diuide themselues from her communion, he expresseth againe in a Poeme which he writ in prayse of the holy Crosse, to Gregory the fourth of that name.
And the same power of the Roman Church to shut the gates of heaven against all those, that divide themselves from her communion, he Expresses again in a Poem which he writ in praise of the holy Cross, to Gregory the fourth of that name.
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and Nicolaits, wherwith diuers clergy men of that Citty being infected, to the end they might auoyd the correction and censure of the Roman Church, pretended, that the Church of Ambrose was free,
and Nicolaits, wherewith diverse Clergy men of that city being infected, to the end they might avoid the correction and censure of the Roman Church, pretended, that the Church of Ambrose was free,
for the cōfutation of which error Petrus Damiani made a learned oration, in which he prooued effectually the supreme authority granted by Christ to the Roman Church aboue all Churches,
for the confutation of which error Peter Damiani made a learned oration, in which he proved effectually the supreme Authority granted by christ to the Roman Church above all Churches,
And this his Oration tooke so good effect, that those licentious Clergymen abandoning their heresy, submitted themselues to the Roman Church, with promise neuer to depart againe from her Communion.
And this his Oration took so good Effect, that those licentious Clergymen abandoning their heresy, submitted themselves to the Roman Church, with promise never to depart again from her Communion.
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Those that are of God, are vnited willingly to Innocentius (the true Pope): And he that stands out against him, either belongs to Antichrist, or is Antichrist himself.
Those that Are of God, Are united willingly to Innocentius (the true Pope): And he that Stands out against him, either belongs to Antichrist, or is Antichrist himself.
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To omit the like testimonies of many other holy and learned Doctors, so writeth our famous Arch-bishop of Canterbury Lanfrancus, that liued almost six hundred yeares since, deliuering his owne and their Verdicts in these words, worthy to be noted:
To omit the like testimonies of many other holy and learned Doctors, so Writeth our famous Archbishop of Canterbury Lanfranc, that lived almost six hundred Years since, delivering his own and their Verdicts in these words, worthy to be noted:
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The Blessed Doctors, if not in the same words, yet in the same sense haue vnanimously taught in many places, that euery man which dissenteth from the Roman and vniuersall Church in Doctrine of fayth, is an heretike.
The Blessed Doctors, if not in the same words, yet in the same sense have unanimously taught in many places, that every man which dissenteth from the Roman and universal Church in Doctrine of faith, is an heretic.
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and these be their expresse Tenents, faithfully deliuered in their owne words, that whosoeuer is out of the Roman Church, is to beheld as an Heretike of peruerse iudgment,
and these be their express Tenants, faithfully Delivered in their own words, that whosoever is out of the Roman Church, is to beheld as an Heretic of perverse judgement,
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or as a Schismatike, and self-liking presumptuous man: That he which standeth out against the See of Rome, neither is in the Church, nor holds the true fayth:
or as a Schismatic, and self-liking presumptuous man: That he which Stands out against the See of Room, neither is in the Church, nor holds the true faith:
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That he shall perish at the comming of the floud: That he perisheth for thirst: That a perfidious dissension hath separated him from the Communion of S. Peter:
That he shall perish At the coming of the flood: That he Perishes for thirst: That a perfidious dissension hath separated him from the Communion of S. Peter:
And now I desire to know with what conscience you taxe this their and our doctrine as false, pernicious, impious, Schismaticall, Hereticall, scandalous, damnable, blasphemous, sacrilegious, Antichristian &c. Or with what title you goe about to defend your owne departure from the Roman Church,
And now I desire to know with what conscience you Tax this their and our Doctrine as false, pernicious, impious, Schismatical, Heretical, scandalous, damnable, blasphemous, sacrilegious, Antichristian etc. Or with what title you go about to defend your own departure from the Roman Church,
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and can no more iustify you, then it could the Pelagians, the Donatists, or other ancient Heretikes, who would neuer haue departed from the Roman Church,
and can no more justify you, then it could the Pelagians, the Donatists, or other ancient Heretics, who would never have departed from the Roman Church,
as incapable of saluation, so shall you heare them constantly affirme, and prooue, that it is as impossible for the Roman Church to fall from that fayth, which she once receiued from the blessed Apostles Peter and Paul,
as incapable of salvation, so shall you hear them constantly affirm, and prove, that it is as impossible for the Roman Church to fallen from that faith, which she once received from the blessed Apostles Peter and Paul,
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but partly not to detayne the reader, and partly because diuers of them shall be touched in the current of this Apology, I will immediatly passe to the examination of your Grand imposture, first in generall, & then in particular.
but partly not to detain the reader, and partly Because diverse of them shall be touched in the current of this Apology, I will immediately pass to the examination of your Grand imposture, First in general, & then in particular.
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AMONG many vnworthy sleights vsed in other your workes, and particularly in this your Grand Imposture, one is, to maske Protestants with the names of Our Authors, and Our owne men; and therupon to vrge against vs their testimonies,
AMONG many unworthy sleights used in other your works, and particularly in this your Grand Imposture, one is, to mask Protestants with the names of Our Authors, and Our own men; and thereupon to urge against us their testimonies,
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Of this, and other your like slightes I thought fit to giue the reader notice, that before hād, he might haue some tast of your manner of writing in generall, the particulars wherof will more clearly appeare hereafter, in their due places.
Of this, and other your like slights I Thought fit to give the reader notice, that before hand, he might have Some taste of your manner of writing in general, the particulars whereof will more clearly appear hereafter, in their due places.
and with an other peculiar to himself against the holy Ghost, but also with the old condemned heresy of Apelles, and others that liued afterwards vnder Zeno the Emperor, called Pacifiers; which heresy of his hath bene learnedly confuted not only by Ioannes à Louanio a Catholike Diuine,
and with an other peculiar to himself against the holy Ghost, but also with the old condemned heresy of Apelles, and Others that lived afterwards under Zeno the Emperor, called Pacifiers; which heresy of his hath be learnedly confuted not only by Ioannes à Louanio a Catholic Divine,
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And for these his Heresies he is by name censured and condemned as an heretike primae classis. Of all this you haue bene particularly admonished by a learned Antagonist of yours ,
And for these his Heresies he is by name censured and condemned as an heretic primae classis. Of all this you have be particularly admonished by a learned Antagonist of yours,
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but at least) of his owne credit? And yet you without taking any notice at all of these Caueats, confidently vrge in this your Grand imposture the testimonies of Cassander, not once but often,
but At least) of his own credit? And yet you without taking any notice At all of these Caveats, confidently urge in this your Grand imposture the testimonies of Cassander, not once but often,
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With no lesse want of sincerity and conscience you alleage against vs Paulus Venetus a seditiour fryar of Venice, burnt a few yeares since at Rome for heresy;
With no less want of sincerity and conscience you allege against us Paulus Venetus a seditiour friar of Venice, burned a few Years since At Room for heresy;
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and in regard therof he is claymed by him for a Protestant. 3. Controuersiae memorabiles. 4. Acta Concilij Tridentini. 5. Fasciculus rerum expetendarum, & fugiendarum.
and in regard thereof he is claimed by him for a Protestant. 3. Controuersiae memorabiles. 4. Acta Concilij Tridentini. 5. Fasciculus rerum expetendarum, & fugiendarum.
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As first Beno a feigned Cardinall, and a Schismatike, who to become gracious with that sacrilegious and dissolute Emperour Henry 4. vnaduisedly and vntruly vttered certaine speaches in disgrace of Religion,
As First Beno a feigned Cardinal, and a Schismatic, who to become gracious with that sacrilegious and dissolute Emperor Henry 4. unadvisedly and untruly uttered certain Speeches in disgrace of Religion,
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And though he was afterwards ashamed of what he writ in that kind, yet his other booke De vanitate scientiarum (which is the worke you cite) by the very title well sheweth his arrogant presumption,
And though he was afterwards ashamed of what he writ in that kind, yet his other book De vanitate scientiarum (which is the work you Cite) by the very title well shows his arrogant presumption,
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Nor are you contented with citing him as a Catholike author, but to helpe out the matter, you falsify him most notoriously, as hereafter shall be proued.
Nor Are you contented with citing him as a Catholic author, but to help out the matter, you falsify him most notoriously, as hereafter shall be proved.
and Osianders testimony Brierley hath proued) yet for some tyme he fauoured Luther, & in regard therof, is challenged by Doctor Humfroy, and Doctor Reynolds, for a man of your religion,
and Osianders testimony Brierley hath proved) yet for Some time he favoured Luther, & in regard thereof, is challenged by Doctor Humfroy, and Doctor Reynolds, for a man of your Religion,
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and by Iohn Foxe Canonized for a Protestant Saint His rash and vnaduised writings gaue occasion to Lutherans and Zuinglians, to Father on him diuers of their hereticall Tenents, and therfore are generally reproued by Catholikes, & condemned by the Church;
and by John Fox Canonized for a Protestant Saint His rash and unadvised writings gave occasion to Lutherans and Zwinglians, to Father on him diverse of their heretical Tenants, and Therefore Are generally reproved by Catholics, & condemned by the Church;
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as Beatus Rhenanus, Claudius Espencaus, Papyrius Massonius, Ioannes Ferus, and Gulielmus Barklaius: of which, the foure first are prohibited by the Church; nor were you ignorant therof:
as Beatus Rhenanus, Claudius Espencaus, Papyrus Massonius, Ioannes Ferus, and William Barklaius: of which, the foure First Are prohibited by the Church; nor were you ignorant thereof:
By what authority then do you vngagge him, whom the Roman Church (which he acknowledged to be his Mother) hath so iustly gagged? And though William Barkley be not registred in the Index as a condemned author (his booke being set forth since the Index was made) yet Bellarmine hath produced against his doctrine, the agreeing consent of the most learned Diuines of Italy, France, Spayne, England,
By what Authority then do you vngagge him, whom the Roman Church (which he acknowledged to be his Mother) hath so justly gagged? And though William Barkley be not registered in the Index as a condemned author (his book being Set forth since the Index was made) yet Bellarmine hath produced against his Doctrine, the agreeing consent of the most learned Divines of Italy, France, Spain, England,
and therfore with great reason hath censured him, for that being no Diuine, but a Lawier, he presumed to write a booke De potestate Papa in temporalibus, which contayning diuers errors,
and Therefore with great reason hath censured him, for that being no Divine, but a Lawyer, he presumed to write a book De potestate Papa in Temporalibus, which containing diverse errors,
All this might haue moued you to forbeare the alleaging of Barkeleys booke against vs. And so much the vrge in this your Grand imposture, the very same passage of his, which your ancient Antagonist here tofore shewed you to haue obiected in an other treatise of yours corruptly against our common beliefe and practise, falsifying and sophisticating both his and our meaning.
All this might have moved you to forbear the alleging of Barkeleys book against us And so much the urge in this your Grand imposture, the very same passage of his, which your ancient Antagonist Here tofore showed you to have objected in an other treatise of yours corruptly against our Common belief and practice, falsifying and sophisticating both his and our meaning.
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3. And to this classe may be reduced Polydore Virgill who being a Catholike author, his Booke De inuentoribus rerum hath bene enlarged and corrupted by heretikes,
3. And to this class may be reduced Polydore Virgil who being a Catholic author, his Book De inuentoribus rerum hath be enlarged and corrupted by Heretics,
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in which among other words, he sayth, In minoribus agentes &c. Whiles I was in minority, not yet entred into any holy orders, being present at Basil, among those, who made themselues a generall Councell,
in which among other words, he say, In minoribus agents etc. While I was in minority, not yet entered into any holy order, being present At Basil, among those, who made themselves a general Council,
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& said they represented the vniuersall Church, I writ a small booke of Dialogues &c. in which ignorantly (as Paul did) I persecuted the Roman and chief See.
& said they represented the universal Church, I writ a small book of Dialogues etc. in which ignorantly (as Paul did) I persecuted the Roman and chief See.
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Hauing considered all these things, I submitted my selfe to Pope Eugenius, saying with Hierome, I am ioyned in communion with the chayreof Peter, vpon which I know the Church to be built:
Having considered all these things, I submitted my self to Pope Eugenius, saying with Jerome, I am joined in communion with the chayreof Peter, upon which I know the Church to be built:
And this discouereth your want of sincerity, who in diuers places of your Grand Imposture alleaging testimonies of Aeneas, to shew his iudgment concerning the Roman Church, conceale all those, in which his doctrine and beliefe is truly deliuered,
And this Discovereth your want of sincerity, who in diverse places of your Grand Imposture alleging testimonies of Aeneas, to show his judgement Concerning the Roman Church, conceal all those, in which his Doctrine and belief is truly Delivered,
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for lest peraduenture your Reader might haue notice of this retractation of Aeneas, and therby discouer your bad dealing, you couer it by insinuating that he made no such recantation, till he was Pope:
for lest Peradventure your Reader might have notice of this retractation of Aeneas, and thereby discover your bad dealing, you cover it by insinuating that he made no such recantation, till he was Pope:
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Hauing done this wrong to Aenaeas, you offer the like to Nocolaus Cusanus who in his youth & before he was Cardinall, being also present at the Councell of Basil, writ a boke which he intituled Concordantia Catholica, seeking therein to exalte the authority of a Councell aboue the Pope:
Having done this wrong to Aeneas, you offer the like to Nocolaus Cusanus who in his youth & before he was Cardinal, being also present At the Council of Basil, writ a book which he entitled Concordantia Catholica, seeking therein to exalt the Authority of a Council above the Pope:
and especially in his Epistle to the Bohemians, where he prescribeth to them and to all others an infallible rule to know whether they be in the true church, which is, to examine, whether they be vnited to the Chayre of the Bishop of Rome by continuall succession deriued from S. Peter.
and especially in his Epistle to the Bohemians, where he prescribeth to them and to all Others an infallible Rule to know whither they be in the true Church, which is, to examine, whither they be united to the Chair of the Bishop of Rome by continual succession derived from S. Peter.
No lesse want of syncerity is that, which you shew in setting downe, and descanting vpon a passage of Stephen Gardiner Bishop of Winchester , who in the beginning of King Henries defection from the Church of Rome, being carried away with the streame of the tyme,
No less want of sincerity is that, which you show in setting down, and descanting upon a passage of Stephen Gardiner Bishop of Winchester, who in the beginning of King Henries defection from the Church of Rome, being carried away with the stream of the time,
and desiring to purchase the kings fauour, writ a litle boke, De vera obedientia, and in it en deauored to proue the Kings supremacy in spirituall things,
and desiring to purchase the Kings favour, writ a little book, De vera obedientia, and in it en deauored to prove the Kings supremacy in spiritual things,
which boke is forbidden by the Church, & he himselfe afterwards in the dayes of Queene Mary (who for his great wisdome and learning made him Lord Chancelor of England) condemned his owne doing in a famous Sermon preached at Paules Chrosse, which is mentioned by Iohn Stow in his Cronicle.
which book is forbidden by the Church, & he himself afterwards in the days of Queen Marry (who for his great Wisdom and learning made him Lord Chancellor of England) condemned his own doing in a famous Sermon preached At Paul's Chrosse, which is mentioned by John Stow in his Chronicle.
& other Princes, besydes a marueylous great, learned, and noble auditory, as perhaps was euer at any sermon in England, either before, or since that tyme.
& other Princes, besides a marvelous great, learned, and noble auditory, as perhaps was ever At any sermon in England, either before, or since that time.
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His discourse was to shew, that since King Henry left the old trodden path of his Ancestots, breaking from the vnion of the Roman Church, they had runne astray not without great strife and diuision among themselues,
His discourse was to show, that since King Henry left the old trodden path of his Ancestots, breaking from the Union of the Roman Church, they had run astray not without great strife and division among themselves,
& commyng to the denyall of S. Peter, and how Christ hauing looked backe vpon him he went out and wept bitterly, the Bishop cryed out, bidding them stay there,
& coming to the denial of S. Peter, and how christ having looked back upon him he went out and wept bitterly, the Bishop cried out, bidding them stay there,
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for the passage which in this your Imposture you obiect out of it, you professe to take out of the English translation the author whereof being a Protestant,
for the passage which in this your Imposture you Object out of it, you profess to take out of the English Translation the author whereof being a Protestant,
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and of your strayne in writing, both in his preface and in his marginall notes, throughout the booke, rayleth most imtēperatly against Bishop Gardiner,
and of your strain in writing, both in his preface and in his marginal notes, throughout the book, raileth most imtemperatly against Bishop Gardiner,
Doctor double-face, a weathercock that turneth ersy-uersy as the wind bloweth, an Antichristian Angell of Satan, a seducer, a hell-hound of a false trayterous hart, a filthy traytour, a pernicious Papist, a knaue, a double-faced, periured, impudent, trayterous, chattering Chancelour, that seekes to pull away the authority of the crowne from the Queene, and her heyres for euer.
Doctor double-face, a weathercock that turns ersy-uersy as the wind blows, an Antichristian Angel of Satan, a seducer, a hellhound of a false traitorous heart, a filthy traitor, a pernicious Papist, a knave, a double-faced, perjured, impudent, traitorous, chattering Chancellor, that seeks to pull away the Authority of the crown from the Queen, and her Heirs for ever.
All these and other worse are the words of your modest Brother, whose style you seeme to approue, by citing his translation of Bishop Gardiners booke against the Pope, and Church of Rome:
All these and other Worse Are the words of your modest Brother, whose style you seem to approve, by citing his Translation of Bishop Gardiners book against the Pope, and Church of Rome:
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because Bishop Gardiner out of fraylty and other humane motiues once denyed it: for as S. Peter bewayled his fall, with many teares, so did Bishop Gardiner, his.
Because Bishop Gardiner out of frailty and other humane motives once denied it: for as S. Peter bewailed his fallen, with many tears, so did Bishop Gardiner, his.
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Finally, and that which most of all sheweth your lack of Conscience in producing diuers of these authors as competent witnesses against vs, is, that wheras in your former wrytings you haue obiected the testimonies of Cassander, Nilus, Faber, Cornelius Agrippa.
Finally, and that which most of all shows your lack of Conscience in producing diverse of these Authors as competent Witnesses against us, is, that whereas in your former writings you have objected the testimonies of Cassander, Nilus, Faber, Cornelius Agrippa.
Erasmus, Aenaas Siluius, Cusanus, and Polydore Virgill; M. Brierley in the Aduertisement prefixed before his Protestant Apology, hath giuen you in particular and by name speciall warning, not to obiect them in your future wrytings against vs,
Erasmus, Aenaas Siluius, Cusanus, and Polydore Virgil; M. Brierley in the Advertisement prefixed before his Protestant Apology, hath given you in particular and by name special warning, not to Object them in your future writings against us,
as being prohibited authors, whose testimonies are of no more authority with vs, then your owne Grand imposture, or then the testimonies of diuers other Protestants, whom in the same worke you alleage against vs.
as being prohibited Authors, whose testimonies Are of no more Authority with us, then your own Grand imposture, or then the testimonies of diverse other Protestants, whom in the same work you allege against us
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YOVR first charge, is, (a) that the Roman Church in her Councell of Trent, & by the Bull of Pope Pius the fourth, set forth for the confirmation of the same Councell hath composed a new Creed, cōsisting of more then twenty articles of the (now) Roman fayth.
YOUR First charge, is, (a) that the Roman Church in her Council of Trent, & by the Bull of Pope Pius the fourth, Set forth for the confirmation of the same Council hath composed a new Creed, consisting of more then twenty Articles of thee (now) Roman faith.
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Among other Bulls of his commonly annexed to the Coūcell, there is extant a profession of the Catholike fayth to be made by all Ecclesiasticall persons, that haue charge of soules,
Among other Bulls of his commonly annexed to the Council, there is extant a profession of the Catholic faith to be made by all Ecclesiastical Persons, that have charge of Souls,
But if that be a Creed, which consisteth of Articles, you that haue composed and sweare to a new beliefe, which your selues call, The 39. articles, are chargeable with a new Creed of your diuising.
But if that be a Creed, which Consisteth of Articles, you that have composed and swear to a new belief, which your selves call, The 39. Articles, Are chargeable with a new Creed of your devising.
And no lesse vntruly you charge vs, with adding in our Creed to the article of the Catholike Church, the word, Roman. For that article of our Creed, I belieue the holy Catholike Church is set downe without any such addition in all our Missals, Breuiaries, Primers, and Catechismes.
And no less untruly you charge us, with adding in our Creed to the article of the Catholic Church, the word, Roman. For that article of our Creed, I believe the holy Catholic Church is Set down without any such addition in all our Missals, Breviaries, Primers, and Catechisms.
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And that which most of all declareth your cauilling, is, that in this very profession of our fayth set downe in two different bulls of Pius the 4. the Creed vsed by the Roman Church is read without any addition of the word, Roman: It is true, that out of the Symbol of Creed,
And that which most of all Declareth your cavilling, is, that in this very profession of our faith Set down in two different Bulls of Pius the 4. the Creed used by the Roman Church is read without any addition of the word, Roman: It is true, that out of the Symbol of Creed,
when we explicate which is the Catholike Church mentioned in the Creed, we say, it is the Roman Church, which to be true, appeareth euidently by the testimonies of antiquity, out of which I haue already proued, The Catholike Church, and the Roman Church to be tearmes conuertible.
when we explicate which is the Catholic Church mentioned in the Creed, we say, it is the Roman Church, which to be true, appears evidently by the testimonies of antiquity, out of which I have already proved, The Catholic Church, and the Roman Church to be terms convertible.
and that the contrary is one of Luthers Heresies. These two propositions of yours I know not well how to saue from contradiction: that, I leaue to you.
and that the contrary is one of Luthers Heresies. These two propositions of yours I know not well how to save from contradiction: that, I leave to you.
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and (as our learned Roffensis hath well obserued) there are many things of which no question was made in the primitiue Church, which yet, doubts arising against them, are now accleared by the diligence of posterity.
and (as our learned Roffensis hath well observed) there Are many things of which no question was made in the primitive Church, which yet, doubts arising against them, Are now accleared by the diligence of posterity.
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So the three Creeds of Nice, of Constantinople, & S. Athanasius adde by way of declaration, many Verities, which are not expresly but implicitly or virtually contained in the Creed of the Apostles.
So the three Creeds of Nicaenae, of Constantinople, & S. Athanasius add by Way of declaration, many Verities, which Are not expressly but implicitly or virtually contained in the Creed of the Apostles.
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In this sense the Canonicall law expresseth, that the Church hath power to make articles of fayth, to wit, by confirming and declaring them to the faithfull.
In this sense the Canonical law Expresses, that the Church hath power to make Articles of faith, to wit, by confirming and declaring them to the faithful.
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You, to iustify Luther, and traduce the Pope for condemning this his assertion, leaue out the later part of Luthers article, adde nouos in the middest,
You, to justify Luther, and traduce the Pope for condemning this his assertion, leave out the later part of Luthers article, add nouos in the midst,
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You cut of the later part of his article ▪ to conceale the impiety of his Doctrine, denying the Church all power of making lawes, either to reforme abuses,
You Cut of the later part of his article ▪ to conceal the impiety of his Doctrine, denying the Church all power of making laws, either to reform Abuses,
And so likewise your leauing out of prorsus, and putting in of nouos, is to persuade your reader, that the Pope condemned Luther for denying the Church power to coyne new articles of fayth, that is, to broach new reuelations; which is an vntruth:
And so likewise your leaving out of prorsus, and putting in of nouos, is to persuade your reader, that the Pope condemned Luther for denying the Church power to coin new Articles of faith, that is, to broach new revelations; which is an untruth:
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And to the same end you corrupt Philiarchus, who (say you) will h•ue vs to take head of the heresies of Luther, teaching that the Church hath no power to create new articles of fayth.
And to the same end you corrupt Philiarchus, who (say you) will h•ue us to take head of the heresies of Luther, teaching that the Church hath no power to create new Articles of faith.
but a notorious alteration and deprauation of the article of the Catholike Church. This you proue with eight seuerall arguments set downe in so many sections. SECT. I. Your first Argument.
but a notorious alteration and depravation of the article of the Catholic Church. This you prove with eight several Arguments Set down in so many Sectis. SECT. I. Your First Argument.
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YOVR first is, that because the Catholike Church mentioned in the Apostles Creed by the accordance of S. Augustine and other our Diuines comprehendeth both the triumphant and the militant Church, the word (Roman) which cānot be a declaration of the Catholike Church,
YOUR First is, that Because the Catholic Church mentioned in the Apostles Creed by the accordance of S. Augustine and other our Divines comprehendeth both the triumphant and the militant Church, the word (Roman) which cannot be a declaration of the Catholic Church,
as she is triumphant but only as she is militant, can no way be a declaration of the Catholike Church mentioned in the Apostles Creed. So you, forgetting your selfe:
as she is triumphant but only as she is militant, can no Way be a declaration of the Catholic Church mentioned in the Apostles Creed. So you, forgetting your self:
but els where contradicting your selfe, you define the Church properly Catholike set downe in the Symbolor Creed of the Apostles to be the Church militant ▪ videlicet, the multitude of Christian belieuers, whensoeuer,
but Else where contradicting your self, you define the Church properly Catholic Set down in the Symbolor Creed of the Apostles to be the Church militant ▪ videlicet, the multitude of Christian believers, whensoever,
and, the congregation of Christians assembled in a generall Synod, to be the representatiue body of the Church in the Symbol properly called Catholike.
and, the congregation of Christians assembled in a general Synod, to be the representative body of the Church in the Symbol properly called Catholic.
From whence it followeth against your selfe, that the word (Roman) may be a true declaration of the Catholike Church mentioned in the Apostles Creed, which by your owne definition, is the multitude of all Christian belieuers dispersed throughout the world;
From whence it follows against your self, that the word (Roman) may be a true declaration of the Catholic Church mentioned in the Apostles Creed, which by your own definition, is the multitude of all Christian believers dispersed throughout the world;
for this definition can no way agree to the Church triumphant (where the cleare vision of the diuine essence excludeth fayth) but to the militant only, consisting of all Christian belieuers.
for this definition can no Way agree to the Church triumphant (where the clear vision of the divine essence excludeth faith) but to the militant only, consisting of all Christian believers.
And because true Christian beliefe is to be found, only in the Roman Church, it followeth, that the woro (Roman) is a true declaration of the Catholike Church mentioned in the Apostles Creed.
And Because true Christian belief is to be found, only in the Roman Church, it follows, that the woro (Roman) is a true declaration of the Catholic Church mentioned in the Apostles Creed.
for whiles in this Imposture you so often rayle at vs, for holding the Roman Church to be the Catholike Church, out of which there is no hope of saluation, you sufficiently declare, that you know vs to speake of the Catholike Church, as she is militant only:
for while in this Imposture you so often rail At us, for holding the Roman Church to be the Catholic Church, out of which there is no hope of salvation, you sufficiently declare, that you know us to speak of the Catholic Church, as she is militant only:
for she only is in hope of saluation; the triumphant already enioyeth it. I conclude therfore, that your argument is grounded on a wilfull mistake of the question;
for she only is in hope of salvation; the triumphant already Enjoyeth it. I conclude Therefore, that your argument is grounded on a wilful mistake of the question;
but that the may, and euen in the Apostles Creed be taken for the militant only, he expresly declareth in his explication of the same Creed, where teaching the Catechumenists which is the Catholike Church mentioned in the Creed, he sayth: We belieue the Catholike Church:
but that the may, and even in the Apostles Creed be taken for the militant only, he expressly Declareth in his explication of the same Creed, where teaching the Catechumenists which is the Catholic Church mentioned in the Creed, he say: We believe the Catholic Church:
In these words S. Augustine teacheth the catechumenists to belieue, that the Catholike Church mentioned in the Apostles Creed, is the Church militant built vpon S. Peters Chayre as vpon a rock, against which the gates of hell can not preuaile.
In these words S. Augustine Teaches the catechumenists to believe, that the Catholic Church mentioned in the Apostles Creed, is the Church militant built upon S. Peter's Chair as upon a rock, against which the gates of hell can not prevail.
And the same he declareth, when speaking to the Donatists, he denounceth vnto them, that because they were out of the Roman Church, they were out of the Catholike Church and out of the state of Saluation.
And the same he Declareth, when speaking to the Donatists, he Denounceth unto them, that Because they were out of the Roman Church, they were out of the Catholic Church and out of the state of Salvation.
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for according to the axiome of Philosophers, Actiones & passiones sunt suppositorum. And so likewise the Church consisteth essentially of the persons that belieue, as of matter,
for according to the axiom of Philosophers, Actiones & Passions sunt suppositorum. And so likewise the Church Consisteth essentially of the Persons that believe, as of matter,
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Now wheras to proue, that the Church in her essentiall state is inuisible, you alleage the whole tenor of the Apostles Creed, affirming, that the obiect of euery article of that Symbol (from beliefe in God vnto beliefe of life euerlasting) is vnto vs inuisible,
Now whereas to prove, that the Church in her essential state is invisible, you allege the Whole tenor of the Apostles Creed, affirming, that the Object of every article of that Symbol (from belief in God unto belief of life everlasting) is unto us invisible,
when he was whipped, crowned with thornes, and buffeted? Was he not visibly crucified? Did he not visibly dye? Was he not visibly buried? Did he not visibly ascend into heauen, the Astpoles beholding him? And is he not to come agayne visibly to iudge the quick & the dead? The example which you alleage of S. Thomas, is against your selfe:
when he was whipped, crowned with thorns, and buffeted? Was he not visibly Crucified? Did he not visibly die? Was he not visibly buried? Did he not visibly ascend into heaven, the Astpoles beholding him? And is he not to come again visibly to judge the quick & the dead? The Exampl which you allege of S. Thomas, is against your self:
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but that by feeling them he might belieue the bodie he touched to be the same that he had seene suffer on the Crosse? Nor do you bring any thing of moment to disproue this:
but that by feeling them he might believe the body he touched to be the same that he had seen suffer on the Cross? Nor do you bring any thing of moment to disprove this:
for the definition of fayth, which the Apostle giues, saying, Fayth is an argument of things not appearing, is sufficiently verified in these obiectes.
for the definition of faith, which the Apostle gives, saying, Faith is an argument of things not appearing, is sufficiently verified in these objects.
or the Church, when we belieue her to be the spouse of Christ, the house of fayth, the temple of God, the mansion of the holy Ghost, the gate of heauen, the treasuresse of spirituall graces.
or the Church, when we believe her to be the spouse of christ, the house of faith, the temple of God, the mansion of the holy Ghost, the gate of heaven, the treasuress of spiritual graces.
or the forme, which are words, is the obiect of sense? and the very essentiall definition of a Sacrament, is to be, A visible signe of iuuisible grace: and yet to belieue one Baptisme in remission of sinnes, is an article of the Creed expressed in the Councell of Gonstantinople.
or the Form, which Are words, is the Object of sense? and the very essential definition of a Sacrament, is to be, A visible Signen of iuuisible grace: and yet to believe one Baptism in remission of Sins, is an article of the Creed expressed in the Council of Gonstantinople.
Diuine Scripture in positine doctrine doth manifest thus much, in that speach of Christ to S. Peter, Mat 16.19. Vpon this Rock will I build my Church;
Divine Scripture in positine Doctrine does manifest thus much, in that speech of christ to S. Peter, Mathew 16.19. Upon this Rock will I built my Church;
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but speakes of particular men, prouing out of other words of Christ recorded by S. Luke that they which haue fayth without good works, build their house vpon loose earth, which therfore wanting foundation, by winds and stormes of tentations is easily ouerthowne;
but speaks of particular men, proving out of other words of christ recorded by S. Lycia that they which have faith without good works, built their house upon lose earth, which Therefore wanting Foundation, by winds and storms of tentations is Easily ouerthowne;
and from thence he inferreth, that your Lutheran Brethren teaching that fayth cannot be without good workes, build not on Christ the Rock, but vpon sand.
and from thence he infers, that your Lutheran Brothers teaching that faith cannot be without good works, built not on christ the Rock, but upon sand.
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& is so far from teaching that the Church is inuisible, that in the very same disputation which you obiect, he proueth that the house of God, which is his Church, is visible and conspicuous in her Head or gouernor, the Bishop of Rome; in her members, the faithfull;
& is so Far from teaching that the Church is invisible, that in the very same disputation which you Object, he Proves that the house of God, which is his Church, is visible and conspicuous in her Head or governor, the Bishop of Rome; in her members, the faithful;
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as also against the Pelagians, the Donatists, and all other sectaries, that the Catholike Church in this life consisteth both of good & bad, of predestinate & reprobate.
as also against the Pelagians, the Donatists, and all other sectaries, that the Catholic Church in this life Consisteth both of good & bad, of predestinate & Reprobate.
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where by Sheep, are only meant, the sanctified Elect of God, as the testimonies of your owne Iesuites, the iudgment of S. Augustine, and S. Chrysostome do confirme. This then is your argument.
where by Sheep, Are only meant, the sanctified Elect of God, as the testimonies of your own Iesuites, the judgement of S. Augustine, and S. Chrysostom do confirm. This then is your argument.
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Suarez, Tolet, and Bellarmine (for those are the Iesuites you name) S. Chrysostome & S. Augustine, by sheep in the words of Christ obiected, vnderstand only the sanctified Elect of God.
Suarez, Tolet, and Bellarmine (for those Are the Iesuites you name) S. Chrysostom & S. Augustine, by sheep in the words of christ objected, understand only the sanctified Elect of God.
An absurd consequence, and falsly fathered on these authors, who teach that the name of sheep in holy writ, is taken sometimes for the elect, and sometymes for the reprobate.
an absurd consequence, and falsely fathered on these Authors, who teach that the name of sheep in holy writ, is taken sometime for the elect, and sometimes for the Reprobate.
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for Christ speakes of those sheep, to whom he will giue euerlasting life, and which therfore no man shall pluck out of his hand, as Suarez rightly obserueth:
for christ speaks of those sheep, to whom he will give everlasting life, and which Therefore no man shall pluck out of his hand, as Suarez rightly observeth:
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And if it were true, that by sheep in Scripture were vnderstood the elect only, yet your consequence is false, and the Doctrine contained in it, hereticall:
And if it were true, that by sheep in Scripture were understood the elect only, yet your consequence is false, and the Doctrine contained in it, heretical:
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Suarez sheweth that the Church is a fold, contayning both sheep, and kids, that is, both predestinate, and reprobate, as Christ himselfe hath declared.
Suarez shows that the Church is a fold, containing both sheep, and kids, that is, both predestinate, and Reprobate, as christ himself hath declared.
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According to prescience and predestination, how many sheep are without, and how many wolues within? how many liue wantonly now, that will become Christians? how many blaspheme Christ, who shall belieue in Christ &c. And how many prayse God within, who will blaspheme him? are chast,
According to prescience and predestination, how many sheep Are without, and how many wolves within? how many live wantonly now, that will become Christians? how many Blaspheme christ, who shall believe in christ etc. And how many praise God within, who will Blaspheme him? Are chaste,
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and will become wantons? stand now, and will fall? And he concludeth, that these later notwithstanding they be actually in the Church, are reprobat,
and will become wantons? stand now, and will fallen? And he Concludeth, that these later notwithstanding they be actually in the Church, Are Reprobate,
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for he sayth, that as some who did not as yet belieue were sheep, and elect, so contrarily, some, that did actually belieue and were sheep, were notwithstanding reprobats, as Iudas.
for he say, that as Some who did not as yet believe were sheep, and elect, so contrarily, Some, that did actually believe and were sheep, were notwithstanding Reprobates, as Iudas.
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The whole Church consisteth not of perfect men, but hath also those that giue themselues to idlenesse and slouth, that lead easy and dissolute liues, and willingly serue their pleasures.
The Whole Church Consisteth not of perfect men, but hath also those that give themselves to idleness and sloth, that led easy and dissolute lives, and willingly serve their pleasures.
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I conclude therfore that you haue wronged Suarez, Tolet, Bellarmine, S. Augustine, and Chrysostome, fathering your false Doctrine on them. But you proceed, saying:
I conclude Therefore that you have wronged Suarez, Tolet, Bellarmine, S. Augustine, and Chrysostom, fathering your false Doctrine on them. But you proceed, saying:
But we find this Scripture to make nothing at all for you, for you, for who euer is regenerated in the Sacrament of Baptisme, receiueth some gifts of the holy Ghost, which is the Spirit of Christ. And as he is truly a man, that is borne of Adam by naturall propagation,
But we find this Scripture to make nothing At all for you, for you, for who ever is regenerated in the Sacrament of Baptism, receiveth Some Gifts of the holy Ghost, which is the Spirit of christ. And as he is truly a man, that is born of Adam by natural propagation,
for as therby he receaueth fayth, so he is inrolled in the number of Christians, and made a member of the mysticall body of Christ, which is his Church.
for as thereby he receiveth faith, so he is enrolled in the number of Christians, and made a member of the mystical body of christ, which is his Church.
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These opinions though they differ in words, yet they agree in this, that fayth being the essentiall forme of the Church, all the faythfull (be they Saints,
These opinions though they differ in words, yet they agree in this, that faith being the essential Form of the Church, all the faithful (be they Saints,
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or sinners, predestinat or reprobat) are contained in the precincts therof, euen as all, whether members, parts, or humors of man are contained in the body of man.
or Sinners, predestinate or Reprobate) Are contained in the precincts thereof, even as all, whither members, parts, or humours of man Are contained in the body of man.
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and here alleaged by you out of Bellarmine (for out of him you tooke them) call sinners, partes of the Church, and not members, but only equiuocally, because (as Suarez rightly obserueth) by members, they vnderstand only such partes as liue;
and Here alleged by you out of Bellarmine (for out of him you took them) call Sinners, parts of the Church, and not members, but only equivocally, Because (as Suarez rightly observeth) by members, they understand only such parts as live;
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Wherfore they differ only in the names, vnderstanding by partes the very same, that the holy Councell of Trent and other Diuines do by members. And doubtlesse this manner of speach vsed by the Councell, is more proper,
Wherefore they differ only in the names, understanding by parts the very same, that the holy Council of Trent and other Divines do by members. And doubtless this manner of speech used by the Council, is more proper,
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Wherfore vnlesse you will haue the Head to be no member of the body, and the wythered bowes no partes of the tree, you must consesse, that your obiecting of Costerus to proue, that sinners and reprobates are no partes of the Church, is a grand Imposture.
Wherefore unless you will have the Head to be no member of the body, and the withered bows no parts of the tree, you must confess, that your objecting of Costerus to prove, that Sinners and Reprobates Are no parts of the Church, is a grand Imposture.
that when in the explication of any point of Doctrine, you finde diuersity of opinions among Catholike Diuines, some speaking more probably, or properly, and others lesse;
that when in the explication of any point of Doctrine, you find diversity of opinions among Catholic Divines, Some speaking more probably, or properly, and Others less;
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you conceale the former, and set downe the latter (as here you do) calling it, the accordance of our owne Doctors, and from thence frame arguments against vs,
you conceal the former, and Set down the latter (as Here you do) calling it, the accordance of our own Doctors, and from thence frame Arguments against us,
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I may also reiect Costerus his manner of speach tearming them superfluous humors; and therby it will appeare that your obiecting these authors to proue that sinners are not members of the Church, is an argument of no force, especially since they differ not from other Diuines (which hould wicked men and reprobats, to be members of the Church) really,
I may also reject Costerus his manner of speech terming them superfluous humours; and thereby it will appear that your objecting these Authors to prove that Sinners Are not members of the Church, is an argument of no force, especially since they differ not from other Divines (which hold wicked men and Reprobates, to be members of the Church) really,
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you by making the Fathers guilty of the same Tenet, do what you can, to cast them into the same fier with him, that so they may be burnt for heresy, as he was.
you by making the Father's guilty of the same Tenet, do what you can, to cast them into the same fire with him, that so they may be burned for heresy, as he was.
But all that fight vnder Gods colours, fight not as good soldiars: many suffer themselues to be ouercome, and lose that crowne which no man shall gaine, but he that ouercometh.
But all that fight under God's colours, fight not as good Soldiers: many suffer themselves to be overcome, and loose that crown which no man shall gain, but he that Overcometh.
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for a litle before you told vs, out of S. Augustine, that, to hold the Catholike Church here vpon earth to consist of them that are perfect, was the heresy of the Pelagians.
for a little before you told us, out of S. Augustine, that, to hold the Catholic Church Here upon earth to consist of them that Are perfect, was the heresy of the Pelagians.
But els where, you tell vs, that the Aegyptians, Aethiopians, Armenians, Russians, and others among whom there are some guilty of some fundament all heresies, are partes of the Catholike Church, and in state of saluation.
But Else where, you tell us, that the egyptians, Ethiopians, Armenians, Russians, and Others among whom there Are Some guilty of Some fundament all heresies, Are parts of the Catholic Church, and in state of salvation.
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And againe both in this Grand Imposture , and in your Treatise of the kingdome of Israel in the Tract of the Church , your Tenet is, that those who professe Iesus Christ to be the Sauiour of the world,
And again both in this Grand Imposture, and in your Treatise of the Kingdom of Israel in the Tract of the Church, your Tenet is, that those who profess Iesus christ to be the Saviour of the world,
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and neither sanctified nor predestinate, but miscreant reprobates, and out of the state of saluation. Your doctrine therfore is, that the Church consisteth of the sanctified and predestinate only;
and neither sanctified nor predestinate, but miscreant Reprobates, and out of the state of salvation. Your Doctrine Therefore is, that the Church Consisteth of the sanctified and predestinate only;
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Againe you Protestants esteeme your selues to be all true members of the Church: & yet among you there are some drunkards, adulterers, vsurers, and theeues.
Again you Protestants esteem your selves to be all true members of the Church: & yet among you there Are Some drunkards, Adulterers, usurers, and thieves.
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for they all giue that name to the iust and predestinate, by reason they are the principall partes of the Church. SECT. III. Your third Argument. YOv say:
for they all give that name to the just and predestinate, by reason they Are the principal parts of the Church. SECT. III. Your third Argument. You say:
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Syr, you know, that Bellarmine (whom here you cite) expresly declareth, that when we say, none can be saued out of the Church, we speake only of such as neither are in the Church really,
Sir, you know, that Bellarmine (whom Here you Cite) expressly Declareth, that when we say, none can be saved out of the Church, we speak only of such as neither Are in the Church really,
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And it is so certaine, that you know not how to disproue it, but by that as for being saued only by desire or vow of being in the Church, is but a wild and extrauagant peece of learning, in the iudgment of your owne Iesuit Suarez.
And it is so certain, that you know not how to disprove it, but by that as for being saved only by desire or Voelli of being in the Church, is but a wild and extravagant piece of learning, in the judgement of your own Iesuit Suarez.
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and all without it, were drowned (although they desired neuer so much to be admitted into the arke) so whosoeuer are essentiall members of the Catholike Church, cannot possibly perish;
and all without it, were drowned (although they desired never so much to be admitted into the Ark) so whosoever Are essential members of the Catholic Church, cannot possibly perish;
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Which Doctrine, as it is all Catholike Diuines, so it is contrary to yours, and sheweth your simplicity, in calling it, a wild and extrauagant peece of learning.
Which Doctrine, as it is all Catholic Divines, so it is contrary to yours, and shows your simplicity, in calling it, a wild and extravagant piece of learning.
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YOur fourth Argument to proue the Roman Church not to be the Catholike Church, is because (say you) our Diuines that speake more ingeniously, freely graunt, that the Pontificall dignity, Roman (as it is Roman) is not from Diuine authority,
YOur fourth Argument to prove the Roman Church not to be the Catholic Church, is Because (say you) our Divines that speak more ingeniously, freely grant, that the Pontifical dignity, Roman (as it is Roman) is not from Divine Authority,
as he might haue chosen Milan, or any other city? That he had such a command from Christ, is affirmed & learnedly proued by Suarez, Bellarmine, Azor, and by the greatest part of Catholike Diuines, with many forcible testimonies of antiquity.
as he might have chosen Milan, or any other City? That he had such a command from christ, is affirmed & learnedly proved by Suarez, Bellarmine, Azor, and by the greatest part of Catholic Divines, with many forcible testimonies of antiquity.
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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.
and Therefore the Church of Antioch while he sat there, was the Head and Mother Church, to whom all other Churches were bound to profess Union and Obedience.
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In regard wherof, that Holy Pope Innocentius the first, greatly commended by S. Augustine, sayth, that the See of Antioch had not giuen place to the See of Rome,
In regard whereof, that Holy Pope Innocentius the First, greatly commended by S. Augustine, say, that the See of Antioch had not given place to the See of Room,
& Mother Church of the world, to which (sayth Irenaeus) all Churches, and all the faythfull from euery place are of necessity to agree, by reason of this her more powerfull principality.
& Mother Church of the world, to which (say Irnaeus) all Churches, and all the faithful from every place Are of necessity to agree, by reason of this her more powerful principality.
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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,
for the Roman Churches being, or not being the Catholic Church, as the Head and Mother Church of the world, no Way dependeth on her being founded before or After the article of the Catholic Church was put into the tenor of the Creed,
Al Catholike Diuines accord, as in a matter of fayth, that the Catholike or vniuersall Church 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.
All Catholic Divines accord, as in a matter of faith, that the Catholic or universal Church mentioned in the Apostles Creed, hath a prerogative of Continuing in the true faith until the end of the world, according to Christ promise made to S. Peter.
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;
and Therefore Some Divines stick not to grant that the fixing of S. Peter's See At Room, was a thing proceeding merely from his own free will, and election;
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or whiles hereafter she shall remaine the See of S. Peter, may erre in fayth, is to argue à sensu diuiso ad sensum compositum, and to infer that such things as perhaps are possible,
or while hereafter she shall remain the See of S. Peter, may err in faith, is to argue à sensu diviso ad sensum compositum, and to infer that such things as perhaps Are possible,
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but only by humane election, you alleage Suarez saying, that before the ascension of Christ, nothing appeareth of any such ordinance, either in Scripture, or from tradition.
but only by humane election, you allege Suarez saying, that before the Ascension of christ, nothing appears of any such Ordinance, either in Scripture, or from tradition.
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THAT the Successor of S. Peter in the Roman See canonically chosen, is Head of the vniuersall Church, all Catholikes beleeue, as vndoubted matter of fayth.
THAT the Successor of S. Peter in the Roman See canonically chosen, is Head of the universal Church, all Catholics believe, as undoubted matter of faith.
You not knowing how to solue the arguments of the first opinion, otherwise then by rayling against it, & calling it, a Iesuiticall fayth both grosly false & wickedly blasphemous, assume the second,
You not knowing how to solve the Arguments of the First opinion, otherwise then by railing against it, & calling it, a Jesuitical faith both grossly false & wickedly blasphemous, assume the second,
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Vrban the eight, as true Pope, it is not only morally, but absolutely, and infallibly certayne, that in the person of Vrban the eight, are found all the conditions of true Baptisme, Ordination, Election,
Urban the eight, as true Pope, it is not only morally, but absolutely, and infallibly certain, that in the person of Urban the eight, Are found all the conditions of true Baptism, Ordination, Election,
so nether in proposing this man to be the true head, and lawfull gouernor of the vniuersall Church wherfore our beleefe that this man is true Pope, is not humane, morall, and fallible;
so neither in proposing this man to be the true head, and lawful governor of the universal Church Wherefore our belief that this man is true Pope, is not humane, moral, and fallible;
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yet the Authors thereof hold it to be a Theologicall conclusion so certayne, that whosoeuer shall deny it, is worthy of flames. SECT. VIII. Your eight Argument.
yet the Authors thereof hold it to be a Theological conclusion so certain, that whosoever shall deny it, is worthy of flames. SECT. VIII. Your eight Argument.
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vnlesse to proue your Doctrine be to rayle against ours, calling it, new, false, scandalous, pernicious, hereticall, blasphemous, and vs periured persons: all which being nothing but an empty froath of iniurious words, deserue no other answere, but contempt.
unless to prove your Doctrine be to rail against ours, calling it, new, false, scandalous, pernicious, heretical, blasphemous, and us perjured Persons: all which being nothing but an empty froth of injurious words, deserve no other answer, but contempt.
for when we demand, which Church is the Head, the Mother, and Mistresse of all Churches, the question is not, which Church was first founded? If you speake of priority of tyme,
for when we demand, which Church is the Head, the Mother, and Mistress of all Churches, the question is not, which Church was First founded? If you speak of priority of time,
or antiquity, and call those Churches, Mothers of all such, as were founded after them, we grant that in this sense the Church of Hierusalem is the Mother Church of all Churches, and the Roman in the same sense a daughter both to the Church of Hierusalem, of Antioch,
or antiquity, and call those Churches, Mother's of all such, as were founded After them, we grant that in this sense the Church of Jerusalem is the Mother Church of all Churches, and the Roman in the same sense a daughter both to the Church of Jerusalem, of Antioch,
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And in this sense the Bishops which had bene present at the first Councell of Constantinople call the Church of Hierusalem, the Mother of all other Churches .
And in this sense the Bishops which had be present At the First Council of Constantinople call the Church of Jerusalem, the Mother of all other Churches.
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for as by reason of his transcendent authority ouer the whole flock of Christ, which is his Church, he was (and in his successors is) the Father and Head of all Bishops;
for as by reason of his transcendent Authority over the Whole flock of christ, which is his Church, he was (and in his Successors is) the Father and Head of all Bishops;
and vnto which (sayth S. Irenaeus) all Churches are necessarily to agree, by reason of her more mighty Principality, that is to say, by reason of the soueraignty,
and unto which (say S. Irnaeus) all Churches Are necessarily to agree, by reason of her more mighty Principality, that is to say, by reason of the sovereignty,
and Innocentius the first in his Epistle highly commended by S. Augustine , that from the Roman Church other Churches as springs proceeding from their mother source,
and Innocentius the First in his Epistle highly commended by S. Augustine, that from the Roman Church other Churches as springs proceeding from their mother source,
for though the Church of Hierusalem was founded before that of Caesarea, yet who knoweth not, that (as the famous Councell of Nice hath declared, S. Hierome testifieth,
for though the Church of Jerusalem was founded before that of Caesarea, yet who Knoweth not, that (as the famous Council of Nicaenae hath declared, S. Jerome Testifieth,
as to their Patriarke, notwithstanding that the Church of Antioch was founded after some of the Easterne Churches? And who knoweth not that albeit the Church of Antioch was founded before that of Rome, it was neuerthelesse subiect to the Church of Rome? for why els did Iuuenal Bishop of Hierusalem say in the presence of the whole Councell of Ephesus, that the ancient custome, and Apostolicall tradition was, that the Church of Antioch, is to be ruled, and iudged by the Roman.
as to their Patriarch, notwithstanding that the Church of Antioch was founded After Some of the Eastern Churches? And who Knoweth not that albeit the Church of Antioch was founded before that of Room, it was nevertheless Subject to the Church of Rome? for why Else did Juvenal Bishop of Jerusalem say in the presence of the Whole Council of Ephesus, that the ancient custom, and Apostolical tradition was, that the Church of Antioch, is to be ruled, and judged by the Roman.
Syr, a man of your reading ought to haue knowne, that in the mysteries of Christ, the yonger are preferred before the elder: Abel before Cain; Iacob before Esau; Iudas before Ruben; Dauid before Eliab;
Sir, a man of your reading ought to have known, that in the Mysteres of christ, the younger Are preferred before the elder: Abel before Cain; Iacob before Esau; Iudas before Reuben; David before Eliab;
and he that by his birth-right shall exalt himselfe, as being the elder, shall by the right hand of God be humbled, that so the fauors he bestoweth on his Church may be knowne to proceed from no other root, but his gracious vocation.
and he that by his birthright shall exalt himself, as being the elder, shall by the right hand of God be humbled, that so the favors he bestoweth on his Church may be known to proceed from no other root, but his gracious vocation.
Wherfore you produce in vaine the testimonies of S. Hierome, S. Augustine, and S. Basil, affirming, that the Ghospell was first preached at Hierusalem,
Wherefore you produce in vain the testimonies of S. Jerome, S. Augustine, and S. Basil, affirming, that the Gospel was First preached At Jerusalem,
And what els did S. Chrysostome signify, saying, that Iames was made Bishop of Hierusalem by Peter, Mayster of the world, but that as much as the Bishop of the whole world surpasseth in authority the Bishop of one See:
And what Else did S. Chrysostom signify, saying, that James was made Bishop of Jerusalem by Peter, Master of the world, but that as much as the Bishop of the Whole world Surpasses in Authority the Bishop of one See:
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Peter surely is the chiefe member of the holy and Vniuersall Church Paul, Andrew, Iohn, what were they but heads of particular Dioceses? Impertinent therfore is your alleaging of S. Chrysostome, to proue that Iames was the first that obtained a Bishopricke at Hierusalem:
Peter surely is the chief member of the holy and Universal Church Paul, Andrew, John, what were they but Heads of particular Dioceses? Impertinent Therefore is your alleging of S. Chrysostom, to prove that James was the First that obtained a Bishopric At Jerusalem:
for both he and these other Fathers testify, that Peter was Bishop of the whole Church, and consequently also of Hierusalem, which was a part of the Church.
for both he and these other Father's testify, that Peter was Bishop of the Whole Church, and consequently also of Jerusalem, which was a part of the Church.
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and Alexandria, by which all other Churches of the world were gouerned? and that (as Bozius obserueth) the whole world was conuerted by those, which either were sent by S. Peter,
and Alexandria, by which all other Churches of the world were governed? and that (as Bozius observeth) the Whole world was converted by those, which either were sent by S. Peter,
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and his Successors in the Roman See, hauing their mission and authority from them; or els by such as were made Bishops by them whom S. Peter had ordayned.
and his Successors in the Roman See, having their mission and Authority from them; or Else by such as were made Bishops by them whom S. Peter had ordained.
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Impertinent likewise, and fraudulent is your obiection out of Sozomene, that the Eastern Greeke Churches challenged this prerogatiue in their letters to Pope Iulius, that they came from the East, who first brought Christian Religion to Rome:
Impertinent likewise, and fraudulent is your objection out of Sozomene, that the Eastern Greek Churches challenged this prerogative in their letters to Pope Julius, that they Come from the East, who First brought Christian Religion to Room:
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who with an hereticall pride stomaked at the Authority of the Bishop of Rome, because (as Sozomene there reporteth) by the dignity and prerogatiue of his See, he had restored to their Church, Athanasius Patriarke of Alexandria, Paul of Constantinople,
who with an heretical pride stomached At the authority of the Bishop of Rome, Because (as Sozomene there Reporteth) by the dignity and prerogative of his See, he had restored to their Church, Athanasius Patriarch of Alexandria, Paul of Constantinople,
But you tell vs , that Bellarmine groundeth the motherhood of the Roman Church on a false principle taken out of the counterfeit epistles of Anacletus, which is, that all the Apostles had their Episcopall ordination of Pastorship from Peter;
But you tell us, that Bellarmine groundeth the motherhood of the Roman Church on a false principle taken out of the counterfeit Epistles of Anacletus, which is, that all the Apostles had their Episcopal ordination of Pastorship from Peter;
for (as you confesse) Bellarmine groundeth the monarchie of S. Peter vpon those words of our Sauiour Math. 16. Thou art Peter, and vpon this Rock will I build my Church &c. And on the same passage,
for (as you confess) Bellarmine groundeth the monarchy of S. Peter upon those words of our Saviour Math. 16. Thou art Peter, and upon this Rock will I built my Church etc. And on the same passage,
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Wherfore Bellarmine here alleaged by you out of those passages of Scripture, supposeth the supremacy of the Roman Church, as vndoubted matter of fayth;
Wherefore Bellarmine Here alleged by you out of those passages of Scripture, Supposeth the supremacy of the Roman Church, as undoubted matter of faith;
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Episcopall ordination from him, and proueth the same not only out of the epistle of Anacletus (which you are pleased to call counterfeit, and bastardly, grounding your selfe on the testimony of Cusanus in a prohibited worke,
Episcopal ordination from him, and Proves the same not only out of the epistle of Anacletus (which you Are pleased to call counterfeit, and bastardly, grounding your self on the testimony of Cusanus in a prohibited work,
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and which you know he himselfe hath retracted) but out of the expresse testimonies of S. Cyprian, of Innocentius the first in his epistles to the two Councels of Carthage and Mileuis, of Iulius the first, and Leo the Great; all which you imposterously conceale.
and which you know he himself hath retracted) but out of the express testimonies of S. Cyprian, of Innocentius the First in his Epistles to the two Counsels of Carthage and Mileuis, of Julius the First, and Leo the Great; all which you imposterously conceal.
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And therefore other learned Diuines, and in particular Azor, and Suarez (who no lesse firmely beleeued the Roman Church to be the mother of all Churches,
And Therefore other learned Divines, and in particular Azor, and Suarez (who no less firmly believed the Roman Church to be the mother of all Churches,
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but immediatly by Christ himselfe, which (say you) they mantayne vpon the oracles of God, out of direct Scriptures, accompanied with the consent of S. Augustine, and many other Diuines.
but immediately by christ himself, which (say you) they maintain upon the oracles of God, out of Direct Scriptures, accompanied with the consent of S. Augustine, and many other Divines.
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And because you would haue vs beleeue, that in their opinion, none of the Apostles were ordayned by Peter, you set downe in a different letter these words, as theirs:
And Because you would have us believe, that in their opinion, none of the Apostles were ordained by Peter, you Set down in a different Letter these words, as theirs:
Againe, whereas you say, they mantayne that the Apostles were ordayned Bishops immediatly by Christ, out of direct Scriptures accompanied with the consent of S. Augustine, you cannot be excused from an vntruth:
Again, whereas you say, they maintain that the Apostles were ordained Bishops immediately by christ, out of Direct Scriptures accompanied with the consent of S. Augustine, you cannot be excused from an untruth:
And I must here also aduertise you of your absurd manner of arguing, whiles you frame a syllogisme assuming for your Maior proposition out of Bellarmine, that, all the other Apostles were ordayned Bishops by S. Peter;
And I must Here also advertise you of your absurd manner of arguing, while you frame a syllogism assuming for your Mayor proposition out of Bellarmine, that, all the other Apostles were ordained Bishops by S. Peter;
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Moreouer you say The nation of Brittayne by our owne accounts, receaued the Ghospell (Cardinall Baronius and Suarez acknowledging thus much out of most ancient records) by the preaching of Ioseph of Arimathia in the 35. yeare of Christ, two yeares before Peter did found the Church of Antioch where he was seated, 7. yeares before he founded the Church of Rome: that is to say;
Moreover you say The Nation of Brittany by our own accounts, received the Gospel (Cardinal Baronius and Suarez acknowledging thus much out of most ancient records) by the preaching of Ioseph of Arimathea in the 35. year of christ, two Years before Peter did found the Church of Antioch where he was seated, 7. Years before he founded the Church of Rome: that is to say;
For though according to the computation of Baronius, Lazarus with his sisters Mary and Martha were driuen out of Hierusalem in the 35. yeare of Christ,
For though according to the computation of Baronius, Lazarus with his Sisters Marry and Martha were driven out of Jerusalem in the 35. year of christ,
yet nether Baronius nor Suarez, nor any one of the authors ancient or moderne, which you obiect, sayth, that Ioseph planted that yeare a Church in Brittaine. You name Gildas;
yet neither Baronius nor Suarez, nor any one of the Authors ancient or modern, which you Object, say, that Ioseph planted that year a Church in Britain. You name Gildas;
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as you by misplacing his words, make him say, but speaketh of the great calamities and desolation of that Iland, caused by the warres which the Romans made vpon the Brittans, not in the tyme of Tiberius,
as you by misplacing his words, make him say, but speaks of the great calamities and desolation of that Island, caused by the wars which the Roman made upon the Britons, not in the time of Tiberius,
Interea &c. In the meane tyme (sayth Gildas) that is, during those warres, there appeared, and imparted it selfe to this cold Iland (more remote from the visible sunne,
Interea etc. In the mean time (say Gildas) that is, during those wars, there appeared, and imparted it self to this cold Island (more remote from the visible sun,
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then other Nations) that true and inuisible sunne, which in the tyme of Tiberius Caesar, had manifested himselfe (by the fame of his preaching and miracles) to the whole world; I meane, Christ vouchsafed to impart his precepts.
then other nations) that true and invisible sun, which in the time of Tiberius Caesar, had manifested himself (by the fame of his preaching and Miracles) to the Whole world; I mean, christ vouchsafed to impart his Precepts.
and as Christian Religion was then planted, & did daily increase in Rome, so from thence it was also kindled in Brittaine, especially there being many Brittains at that tyme inhabiting in Rome, some for their pleasure, some to flye the warres,
and as Christian Religion was then planted, & did daily increase in Room, so from thence it was also kindled in Britain, especially there being many Britains At that time inhabiting in Room, Some for their pleasure, Some to fly the wars,
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And from hence it is, that Holin shead and Cambden Protestant historians affirme, that one Claudia Ruffina a noble Brittish Lady (wyfe to Pudens the Senator,
And from hence it is, that Holin shed and Camden Protestant historians affirm, that one Claudia Ruffina a noble Brit Lady (wife to Pudens the Senator,
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And finally S. Peter himselfe appearing to a holy man in the tyme of King Edward the Confessor, shewed him how he had preached in England and the care he had of that Church,
And finally S. Peter himself appearing to a holy man in the time of King Edward the Confessor, showed him how he had preached in England and the care he had of that Church,
and consequently that the Church of Rome is most truly and properly Mother of the Church of Brittaine, not only by reason of the second conuersion of our nation by Fugatius and Damianus sent by Eleutherius the 13. Pope after S. Peter;
and consequently that the Church of Rome is most truly and properly Mother of the Church of Britain, not only by reason of the second conversion of our Nation by Fugatius and Damianus sent by Eleutherius the 13. Pope After S. Peter;
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and also of the third conuersion by S. Augustine, and his companions, sent by S. Gregory the Great (whom therfore Bede calleth the Apostle of England) but also in respect of the first preaching,
and also of the third conversion by S. Augustine, and his Sodales, sent by S. Gregory the Great (whom Therefore Bede calls the Apostle of England) but also in respect of the First preaching,
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Yet withall it is certain, that he came not the yeare of Christ 35. (as you without any proofe at all suppose) but hauing come out of Iury into France, with S. Mary Magdalen,
Yet withal it is certain, that he Come not the year of christ 35. (as you without any proof At all suppose) but having come out of Jury into France, with S. Marry Magdalen,
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yet the chiefe intention of his comming was, to begin that kind of solitary and heremiticall life, which he had seene practised by S. Magdalene in France, as Cambden obserueth.
yet the chief intention of his coming was, to begin that kind of solitary and heremitical life, which he had seen practised by S. Magdalene in France, as Camden observeth.
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that with more tranquillity they might attend to holy learning, and with a seuere kind of conuersation exercise themselues to the bearing of Christs Crosse.
that with more tranquillity they might attend to holy learning, and with a severe kind of Conversation exercise themselves to the bearing of Christ Cross.
From hence it followeth, that the Roman Church is Mother to that of Brittaine, not only by reason of the supereminent authority and power which she hath ouer her, aswell as ouer all other Churches of the world,
From hence it follows, that the Roman Church is Mother to that of Britain, not only by reason of the supereminent Authority and power which she hath over her, aswell as over all other Churches of the world,
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Wherfore with great reason K. Henry the eight confesseth, that all the Churches of the faythfull acknowledge and reuerence the most holy See of Rome for their Mother.
Wherefore with great reason K. Henry the eight Confesses, that all the Churches of the faithful acknowledge and Reverence the most holy See of Room for their Mother.
And our late Soueraigne K. Iames of famous memory, in the Summe of the conference before his Maiesty, affirmeth that the Roman Church was once the Mother Church, and consequently that as well the Church of Brittaine,
And our late Sovereign K. James of famous memory, in the Sum of the conference before his Majesty, Affirmeth that the Roman Church was once the Mother Church, and consequently that as well the Church of Britain,
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vnlesse you will make false the words of Christ, who promised that, the gates of hell (which are false and hereticall Doctrines) shall neuer preuaile against her.
unless you will make false the words of christ, who promised that, the gates of hell (which Are false and heretical Doctrines) shall never prevail against her.
The one is, that wheras you know, all antiquity to haue belieued, and left expressed in their workes, that the Roman Church is, The head and Mother of all Churches, and that it were not difficult (if needfull) to set downe their testimonies in their owne words, you mention no other authority for our beliefe of that truth,
The one is, that whereas you know, all antiquity to have believed, and left expressed in their works, that the Roman Church is, The head and Mother of all Churches, and that it were not difficult (if needful) to Set down their testimonies in their own words, you mention no other Authority for our belief of that truth,
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The other is, that you runne on in your owne mistake, calling it in vs, a mad point of genealogizing, to conclude, that Rome must be mother to those Daughters of S. Peter, which were begotten 7. yeares before she was borne,
The other is, that you run on in your own mistake, calling it in us, a mad point of genealogizing, to conclude, that Room must be mother to those Daughters of S. Peter, which were begotten 7. Years before she was born,
If by motherhood you vnderstand, antiquity of tyme, though it were indeed a mad point of Genealogizing to call the Roman Church, Mother, in respect of any Church that was founded before her,
If by motherhood you understand, antiquity of time, though it were indeed a mad point of Genealogizing to call the Roman Church, Mother, in respect of any Church that was founded before her,
and therfore as it were a mad manner of arguing to inferre that Caesarea in Palestine is not Superior in iurisdiction and mother to the Church of Hierusalem, after which she was founded;
and Therefore as it were a mad manner of arguing to infer that Caesarea in Palestine is not Superior in jurisdiction and mother to the Church of Jerusalem, After which she was founded;
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TO proue that S. Peter was not of the now Roman fayth cōcerning his owne primacy, you obiect those words of our Sauiour Mat. 16. vpon this Rocke: for in them (say you) the fayth of S. Peter did not conceiue any Monarchicall,
TO prove that S. Peter was not of the now Roman faith Concerning his own primacy, you Object those words of our Saviour Mathew 16. upon this Rock: for in them (say you) the faith of S. Peter did not conceive any Monarchical,
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The natiue, obuious, and true sense of these words of Christ deliuered by the agreeing cōsent of ancient Fathers, Councels and all Orthodoxe writers, is, that Christ spake them to Peter,
The native, obvious, and true sense of these words of christ Delivered by the agreeing consent of ancient Father's, Counsels and all Orthodox writers, is, that christ spoke them to Peter,
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and promised to build his Church vpon him, as vpon a foundation so firme and immoueable, that the gates of hell (which are errors and heresies) should neuer preuaile against it. This sense you cannot disgest;
and promised to built his Church upon him, as upon a Foundation so firm and immovable, that the gates of hell (which Are errors and heresies) should never prevail against it. This sense you cannot digest;
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For the better vnderstanding hereof, it is to be noted, that wheras you alleage some Fathers affirming, that the rock on which Christ promised to build his Church, is the fayth and confession of Peter,
For the better understanding hereof, it is to be noted, that whereas you allege Some Father's affirming, that the rock on which christ promised to built his Church, is the faith and Confessi of Peter,
This is he that in the silence of all the other Apostles, beyond the capacity of humane infirmity, acknowledging the sonne of God by the reuelation of the Father, merited by the Confession of his fayth a supereminent place. 2. S. Basil:
This is he that in the silence of all the other Apostles, beyond the capacity of humane infirmity, acknowledging the son of God by the Revelation of the Father, merited by the Confessi of his faith a supereminent place. 2. S. Basil:
Because thou Simon hast said to me, Thou art Christ the Sonne of God, I also say to thee, not with a vayne or idle speach that hath no effect, for my saying is doing;
Because thou Simon hast said to me, Thou art christ the Son of God, I also say to thee, not with a vain or idle speech that hath no Effect, for my saying is doing;
By these testimonies of Fathers it appeares, that to say, Christ built his Church vpon the confession of Peter, is not to deny, that he built it on the person of Peter,
By these testimonies of Father's it appears, that to say, christ built his Church upon the Confessi of Peter, is not to deny, that he built it on the person of Peter,
Euen as when we say, The valor of a Captaine got the victory, we say it not, to signify that his valor in abstracto got the victory without his person,
Even as when we say, The valour of a Captain god the victory, we say it not, to signify that his valour in abstracto god the victory without his person,
And in like manner, when S. Hierome and S. Ambrose said, Not Peter, but his fayth walked vpon the waters, it was not to deny, that his person truly and formally walked on them,
And in like manner, when S. Jerome and S. Ambrose said, Not Peter, but his faith walked upon the waters, it was not to deny, that his person truly and formally walked on them,
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because the primacy of Peters fayth & confession was the cause which moued Christ to choose Peter for the foūdation of his Church, rather then any of the other Apostles:
Because the primacy of Peter's faith & Confessi was the cause which moved christ to choose Peter for the Foundation of his Church, rather then any of the other Apostles:
In like manner when S. Augustine and other expositors teach, that Christ is the Rock or foundation on which the Church is built, their exposition differeth not from the former in substance,
In like manner when S. Augustine and other expositors teach, that christ is the Rock or Foundation on which the Church is built, their exposition differeth not from the former in substance,
for (as Salmeron and Suarez haue well obserued) their meaning cannot be, that the Rock on which Christ promiseth to build his Church for the future, is his owne person, formally considered as in himselfe, both because on him, it was already built from the tyme of his incarnation;
for (as Salmeron and Suarez have well observed) their meaning cannot be, that the Rock on which christ promises to built his Church for the future, is his own person, formally considered as in himself, both Because on him, it was already built from the time of his incarnation;
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as also because he speaketh not to himselfe, but to Peter, saying, Thou art Peter &c. And therefore as when in the words immediatly preceding, he called Peter by his owne name Simon the Sonne of Iohn, he spake to Peter in particular;
as also Because he speaks not to himself, but to Peter, saying, Thou art Peter etc. And Therefore as when in the words immediately preceding, he called Peter by his own name Simon the Son of John, he spoke to Peter in particular;
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Afterwards I expounded thus, these words of our Lord, Thou art Peter, and vpon this Rock I will build my Church, that it should be vnderstood to be built vpon him whom Peter confessed, saying, thou art Christ &c. And that by this exposition S. Augustine intendeth not to deny the Rock meant by Christ in those words, to be S. Peter, is a truth that may not be denyed:
Afterwards I expounded thus, these words of our Lord, Thou art Peter, and upon this Rock I will built my Church, that it should be understood to be built upon him whom Peter confessed, saying, thou art christ etc. And that by this exposition S. Augustine intends not to deny the Rock meant by christ in those words, to be S. Peter, is a truth that may not be denied:
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both because in that very place he sayth, that, This sense is celebrated by many in the verses of S. Ambrose saying, The Cock crowing, the Rock of the Church washed out his offence;
both Because in that very place he say, that, This sense is celebrated by many in the Verses of S. Ambrose saying, The Cock crowing, the Rock of the Church washed out his offence;
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By this it appeares, that all those testimonies of Fathers, Popes, and other authors, which you (to make a florish) heap vp in the foure first Sections of your fourth Chapter, to proue that the Rock on which Christ promised to build his Church, is not Peter,
By this it appears, that all those testimonies of Father's, Popes, and other Authors, which you (to make a flourish) heap up in the foure First Sectis of your fourth Chapter, to prove that the Rock on which christ promised to built his Church, is not Peter,
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as he was a weake man, and abstracting from his confession of Christ; but vpon him, as confessing Christ, and for his confession, and in reward therof.
as he was a weak man, and abstracting from his Confessi of christ; but upon him, as confessing christ, and for his Confessi, and in reward thereof.
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And I must intreat the reader here in prudence to consider, how vnaduisedly you alleage Catholike approued authors against this truth, which no vnderstanding Protestant will in his iudgment beleeue, that any of them euer denyed, it being a mayne,
And I must entreat the reader Here in prudence to Consider, how unadvisedly you allege Catholic approved Authors against this truth, which no understanding Protestant will in his judgement believe, that any of them ever denied, it being a main,
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To examine euery particular, were an endlesse labour, for your falsifications for the most part consist in a very few words, cut off, and dismembred from their contexture:
To examine every particular, were an endless labour, for your falsifications for the most part consist in a very few words, Cut off, and dismembered from their contexture:
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What do they oppose? The one (say you, speaking of Baronius) opposeth his owne passion, calling it impudent madnesse in Protestants to expound the Rock to signify Christ.
What do they oppose? The one (say you, speaking of Baronius) Opposeth his own passion, calling it impudent madness in Protestants to expound the Rock to signify christ.
And as witnesses of this truth he alleageth Tertullian, S. Basil, S. Hierome, S. Leo, Hypolitus, Opiatus, expressly affirming, that the name of Cephas signifieth a Rock, and is the same that Petrus, or Petra: which he further proueth out of the testimonies of S. Cyprian, Tertullian, Origen, S. Epiphanius, S. Hilary, S. Hierome, S. Ambrose, S. Augustine, S. Cyril, S. Basil, S. Gregory Nazianzen, S. Chrysostome, S. Leo,
And as Witnesses of this truth he allegeth Tertullian, S. Basil, S. Jerome, S. Leo, Hippolytus, Opiatus, expressly affirming, that the name of Cephas signifies a Rock, and is the same that Peter, or Petra: which he further Proves out of the testimonies of S. Cyprian, Tertullian, Origen, S. Epiphanius, S. Hilary, S. Jerome, S. Ambrose, S. Augustine, S. Cyril, S. Basil, S. Gregory Nazianzen, S. Chrysostom, S. Leo,
All the Ecclesiasticall Orthodox writers that haue liued since the aforesaid Fathers, al• the Synods that euer haue bene lawfully assembled in the hely Ghost, haue no lesse constantly and ingeniously professed the same truth, to wit that Peter is by Christ our Lord made the foundation of the Church.
All the Ecclesiastical Orthodox writers that have lived since the aforesaid Father's, al• the Synods that ever have be lawfully assembled in the hely Ghost, have no less constantly and ingeniously professed the same truth, to wit that Peter is by christ our Lord made the Foundation of the Church.
By this it appeares how vntruly you say, that Barenius opposeth his owne passion against the exposition of Protectants, denying Peter to be the Rock, on which the Church is built,
By this it appears how untruly you say, that Barenius Opposeth his own passion against the exposition of Protectants, denying Peter to be the Rock, on which the Church is built,
but only to call it, Impudent madnesse. Whether he might not with reason haue called it so, iudge your for what els can it be, to deny that to be the true sense of our Sauiours words, which all Fathers & Councels haue professed to be the true and lawfull sense of them? But you (to haue a better colour of inueighing against Baronius) say, that he calls the exposition of Protestants Impudent madnes, which is not true:
but only to call it, Impudent madness. Whither he might not with reason have called it so, judge your for what Else can it be, to deny that to be the true sense of our Saviour's words, which all Father's & Counsels have professed to be the true and lawful sense of them? But you (to have a better colour of inveighing against Baronius) say, that he calls the exposition of Protestants Impudent madness, which is not true:
2. Hauing thus wronged Baronius, you passe to Bellarmine, saying, that he to proue Peter to be the Rock on which Christ promised to build his Church, obtrudeth the consent of our owne schoole, saying, that by Rock, it meant Peter, it is the common opinion of all Catholikes: He sayth so indeed:
2. Having thus wronged Baronius, you pass to Bellarmine, saying, that he to prove Peter to be the Rock on which christ promised to built his Church, obtrudeth the consent of our own school, saying, that by Rock, it meant Peter, it is the Common opinion of all Catholics: He say so indeed:
as of the Latin Church? If this be to obtrude the consent of our owne schoole, then (your selfe being the iudge) our schole consisteth not only of all the Catholikes of later ages,
as of the Latin Church? If this be to obtrude the consent of our own school, then (your self being the judge) our school Consisteth not only of all the Catholics of later ages,
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3. Hauing thus handled Baronius, and Bellarmine, you passe to Roffensis, our learned Bishop of Rochester, who in tyme of K. Henry the eight writ in defence of this Doctrine against Luther,
3. Having thus handled Baronius, and Bellarmine, you pass to Roffensis, our learned Bishop of Rochester, who in time of K. Henry the eight writ in defence of this Doctrine against Luther,
and all Catholikes, for expounding Peter to be the Rock. Adeste huc &c. Come hither Pope (sayth Luther) and all you Papists, melt and cast all your studies into one,
and all Catholics, for expounding Peter to be the Rock. Adeste huc etc. Come hither Pope (say Luther) and all you Papists, melt and cast all your studies into one,
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And how true this speach of Roffensis is, who knoweth not? for in other Bishopricks euen in the greatest Patriarchall seates, there haue bene many heretikes,
And how true this speech of Roffensis is, who Knoweth not? for in other Bishoprics even in the greatest Patriarchal seats, there have be many Heretics,
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In the See of Antioch, Paulus Samosatenus, Eulalius, Euzoius, Ioannes, Domnus, Petrus Gnapheus, Macarius. In the See of Alexandria, Gregorius, Sergius Cappadox, Lucius, Dioscorus, Timotheus, AElurus, Moggus, and others.
In the See of Antioch, Paulus Samosatene, Eulalius, Euzoius, Ioannes, Domnus, Peter Gnapheus, Macarius. In the See of Alexandria, Gregorius, Sergius Cappadox, Lucius, Dioscorus, Timothy, AElurus, Moggus, and Others.
and heresie? and that the Succession of Bishops hath fayled in them; as of Iames, in Hierusalem; of Andrew, in Achaia; of Iohn, in Asia; of Thomas, in India; of Iude, in Persia; of Mathew, in AEthiopia; of Philip, in Phrygia;
and heresy? and that the Succession of Bishops hath failed in them; as of James, in Jerusalem; of Andrew, in Achaia; of John, in Asia; of Thomas, in India; of Iude, in Persiam; of Matthew, in Ethiopia; of Philip, in Phrygia;
and notwithstanding the outragious persecutions of Pagan Emperors, the barbarous attempts of Saracens and Turkes, and the furious assalts of all Heretikes, she hath euer florished, and still florisheth:
and notwithstanding the outrageous persecutions of Pagan Emperor's, the barbarous attempts of Saracens and Turkes, and the furious assaults of all Heretics, she hath ever flourished, and still flourisheth:
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which euidently sheweth, that she, and none els but she, with such other Churches, as by vnion with her make one vniuersall Church, are the true Church of Christ, founded by him on S. Peter,
which evidently shows, that she, and none Else but she, with such other Churches, as by Union with her make one universal Church, Are the true Church of christ, founded by him on S. Peter,
but puffed with the spirit of pride, casts himselfe headlong into hell: and that, since the Vniuersall Church by that principall Rock Christ, is made a Rock,
but puffed with the Spirit of pride, Cast himself headlong into hell: and that, since the Universal Church by that principal Rock christ, is made a Rock,
but either Antichrist or the Deuill? I conclude therfore with Roffensis, that the authority of S. Peters See grounded vpon the promise of Christ, standeth deth victorious, and triumphant against you, and shall so remaine vntill the end of the world.
but either Antichrist or the devil? I conclude Therefore with Roffensis, that the Authority of S. Peter's See grounded upon the promise of christ, Stands death victorious, and triumphant against you, and shall so remain until the end of the world.
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Etiam discipulo suo huius vocabuli gratiam non neganit &c. And he refused not to honor his Disciple with this name, that he also may be a Rock, hauing from the Rock Christ the solidity of constancy, and firmenesse of fayth.
Etiam discipulo Sue Huius vocabuli gratiam non neganit etc. And he refused not to honour his Disciple with this name, that he also may be a Rock, having from the Rock christ the solidity of constancy, and firmness of faith.
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2. You obiect that S. Ambrose distinguisheth betweene the Rock. and Peter, as plainly as between Christ and a Christian. But though S. Ambrose say, that as Christianus is called à Christo,
2. You Object that S. Ambrose Distinguisheth between the Rock. and Peter, as plainly as between christ and a Christian. But though S. Ambrose say, that as Christian is called à Christ,
so also Peter the Apostle is called Petrus à Petra, yet he sayth not, that Petrus is a deriuatiue of Petra, as Christianus, is of Christus, but that, Petrus, and Petra, is one & the same name. His words are:
so also Peter the Apostle is called Peter à Petra, yet he say not, that Peter is a derivative of Petra, as Christian, is of Christus, but that, Peter, and Petra, is one & the same name. His words Are:
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and vpon this Rock I will build my Church, there had bene no colour to deny, that Christ promised to build his Church on Peter: Ergo, now there is none;
and upon this Rock I will built my Church, there had be no colour to deny, that christ promised to built his Church on Peter: Ergo, now there is none;
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And the same is proued out of the Greeke: for as Phauorinus aduertiseth NONLATINALPHABET, and NONLATINALPHABET haue one, and the same signification, NONLATINALPHABET being vsed NONLATINALPHABET, and NONLATINALPHABET;
And the same is proved out of the Greek: for as Phavorinus advertiseth, and have one, and the same signification, being used, and;
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and not only he, but Caluin and Beza confesse, that Petrus and Petra are the same that Cephas, and differ not in signification, but only in termination.
and not only he, but Calvin and Beza confess, that Peter and Petra Are the same that Cephas, and differ not in signification, but only in termination.
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but giues he no other reason? Yes, because he sustayneth the frame and weight of Christian building, which words declare Peter to be the Rock or foundation, on which the Church is built:
but gives he no other reason? Yes, Because he sustaineth the frame and weight of Christian building, which words declare Peter to be the Rock or Foundation, on which the Church is built:
Petrus nominatur à Petra, to signify, that Petrus doth not signify a Rock, but is a deriuatiue of Petra, as Christianus of Christus. But S. Hierome hath no such Doctrine, but directly the contrary. His words are;
Peter nominatur à Petra, to signify, that Peter does not signify a Rock, but is a derivative of Petra, as Christian of Christus. But S. Jerome hath not such Doctrine, but directly the contrary. His words Are;
from this Rock the Apostle Peter tooke his name, to wit, of a Rock. And that this is the true sense of S. Hierome, it is plaine out of his Comment vpon Mat. 16 where professedly declaring the words of Christ, he sayth that they were not vaine and without effect,
from this Rock the Apostle Peter took his name, to wit, of a Rock. And that this is the true sense of S. Jerome, it is plain out of his Comment upon Mathew 16 where professedly declaring the words of christ, he say that they were not vain and without Effect,
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But how imposterously you alleage him to proue, that S. Peter is not the Rock on which Christ promised to build his Church, S. Hilary himselfe shall be the iudge.
But how imposterously you allege him to prove, that S. Peter is not the Rock on which christ promised to built his Church, S. Hilary himself shall be the judge.
O blessed Porter of Heauen, to whose arbitrement are committed the keyes of the eternall kingdome, whose iudgments haue authority to preiudge in heauen!
O blessed Porter of Heaven, to whose arbitrement Are committed the keys of the Eternal Kingdom, whose Judgments have Authority to preiudge in heaven!
5. You obiect S. Epiphanius alleaging out of him these words, NONLATINALPHABET, that is, the Rock of faith, which shew, that Peter is the firme Rock on which the Church is so strongly built that she shall neuer fayle in fayth.
5. You Object S. Epiphanius alleging out of him these words,, that is, the Rock of faith, which show, that Peter is the firm Rock on which the Church is so strongly built that she shall never fail in faith.
But he that wil see your vnsincere dealing, if he read S. Epiphanius his contexture, shall find that in that very place which you cite for the contrary he affirmeth in most expresse words, not once,
But he that will see your unsincere dealing, if he read S. Epiphanius his contexture, shall find that in that very place which you Cite for the contrary he Affirmeth in most express words, not once,
Gregory (surnamed the Great) speaking of the foundation of the Church, hath defined that whensoeuer the word, Foundation, is in the Scripture vsed in the singular number, no other then, Christ, is signisied therby;
Gregory (surnamed the Great) speaking of the Foundation of the Church, hath defined that whensoever the word, Foundation, is in the Scripture used in the singular number, no other then, christ, is signisied thereby;
And therfore Clemens Romanus, Origen, S. Hilary, the Councell of Chalcedon, Isidorus, Pelusiota, and others giue him the name of Foundation, aswell as of Rock .
And Therefore Clemens Romanus, Origen, S. Hilary, the Council of Chalcedon, Isidorus, Pelusiota, and Others give him the name of Foundation, aswell as of Rock.
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Hildebrand who in his owne opinion was greater then Gregory the Great, and the greatest Dictator that euer possessed the Papall See, Anno 1077. inuited Rodulph Duke of Sueuia, to rebell against his Liege Lord and Emperor, Henry the 4. and sent vnto the same Rodulph a Crowne with this inscription, Petra dedit Petro Romam, tibi Papa coronam.
Hildebrand who in his own opinion was greater then Gregory the Great, and the greatest Dictator that ever possessed the Papal See, Anno 1077. invited Rudolph Duke of Suevia, to rebel against his Liege Lord and Emperor, Henry the 4. and sent unto the same Rudolph a Crown with this inscription, Petra dedit Peter Rome, tibi Papa Crown.
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Syr, you haue bene formerly admonished by P. R. in his Treatise tending to mitigation against the seditious writings of Thomas Morton Minister, of your tradueing and falsly slandering this holy Pope, of whose admirable vertnes I may haue occasion to speake hereafter.
Sir, you have be formerly admonished by P. R. in his Treatise tending to mitigation against the seditious writings of Thomas Mortonum Minister, of your tradueing and falsely slandering this holy Pope, of whose admirable vertnes I may have occasion to speak hereafter.
and tel vs this fable, which Baronius setteth downe as related by Albertus Stadenfis, and Helmoldus, two late writers, whom he conuinceth of falshood, shewing, that the Princes of Germany, who cold no longer endure the execrable wickednes, insolency,
and tell us this fable, which Baronius sets down as related by Albert Stadenfis, and Helmoldus, two late writers, whom he Convinces of falsehood, showing, that the Princes of Germany, who could no longer endure the execrable wickedness, insolency,
and brought him to Mentz, where he was consecrated by Sigefridus Bishop of that Citty. So vntrue it is, that Gregory either Crowned him, or sent any Crowne vnto him,
and brought him to Mainz, where he was consecrated by Sigefridus Bishop of that city. So untrue it is, that Gregory either Crowned him, or sent any Crown unto him,
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for because Peter confessed him to be the sonne of God, he said, that this Confession which he made, shall be a foundation to them that belieue &c. Can there be a more grosse falsification,
for Because Peter confessed him to be the son of God, he said, that this Confessi which he made, shall be a Foundation to them that believe etc. Can there be a more gross falsification,
Christ would haue his owne name of Petra, a Rocke, giuen to Peter, &c. therfore called him Petrus. And the Chapter on which this glosse is made, is taken out of an Epistle of S. Leo, in which he not only affirme Peter to be the Rock on which the Church is built, but addeth;
christ would have his own name of Petra, a Rock, given to Peter, etc. Therefore called him Peter. And the Chapter on which this gloss is made, is taken out of an Epistle of S. Leo, in which he not only affirm Peter to be the Rock on which the Church is built, but adds;
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but himselfe to be the Rock, is as senslesse an inference, as to say, that when Thomas cryed out vnto Christ, My Lord, my God, and Christ in reward of his confession sayd, Blessed art thou Thomas, he pronounced not Thomas blessed, but himselfe, which was the matter Thomas beleeued. 2. You obiect:
but himself to be the Rock, is as senseless an Inference, as to say, that when Thomas cried out unto christ, My Lord, my God, and christ in reward of his Confessi said, Blessed art thou Thomas, he pronounced not Thomas blessed, but himself, which was the matter Thomas believed. 2. You Object:
whome therfore S. Augustine and S. Gregory call, Fundamentum fundamentorum, The foundation of foundations. Besydes Christ, the Apostles, and Prophets are also secondary foundations of the Church:
whom Therefore S. Augustine and S. Gregory call, Fundamentum fundamentorum, The Foundation of foundations. Besides christ, the Apostles, and prophets Are also secondary foundations of the Church:
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and for this cause, the wall of the Citty (of the Church) is sayd to haue 12. foundations, and in them the 12. names of the 12. Apostles. Among these secondary foundations, Peter hath the first, and chiefest place.
and for this cause, the wall of the city (of the Church) is said to have 12. foundations, and in them the 12. names of the 12. Apostles. Among these secondary foundations, Peter hath the First, and chiefest place.
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but to inferre, that therfore Christ when he answered Peter, saying, Thou art Peter, made him not a Rock, or promised not to make him the foundation of his Church, is a Non sequitur. I grant also, that the other Apostles beleeued before Peter spake,
but to infer, that Therefore christ when he answered Peter, saying, Thou art Peter, made him not a Rock, or promised not to make him the Foundation of his Church, is a Non sequitur. I grant also, that the other Apostles believed before Peter spoke,
and as the Rector is wont to answere in the name of the whole Colledge. So sayth S. Cyrill of Alexandria They all answere by one, that was their Superiour.
and as the Rector is wont to answer in the name of the Whole College. So say S. Cyril of Alexandria They all answer by one, that was their Superior.
TO disproue S. Peters authority ouer the other Apostles, you obiect first, that S. Gregory vpon those words of the Apostle, I will magnify my office, in as much as I am Doctor of the Gentils, sayth:
TO disprove S. Peter's Authority over the other Apostles, you Object First, that S. Gregory upon those words of the Apostle, I will magnify my office, in as much as I am Doctor of the Gentiles, say:
If therfore he say, that S. Peter carried himselfe with so great humility, that in some sort he may seeme to haue neglected his Pastorship, he sayth it not, to deny his Pastorall power,
If Therefore he say, that S. Peter carried himself with so great humility, that in Some sort he may seem to have neglected his Pastorship, he say it not, to deny his Pastoral power,
& so out of the singular modesty and humility of S. Peter in the exercise of his Pastorall power (which Salmeron alleageth to his great commendation) you draw an argument to disproue his authority;
& so out of the singular modesty and humility of S. Peter in the exercise of his Pastoral power (which Salmeron allegeth to his great commendation) you draw an argument to disprove his Authority;
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for if when he was blamed by the faythfull, he had regarded the charge which he had receaued ouer the holy Church, he might haue answered, that the sheep should not dare to reprehend their Pastor, to whose care they were committed.
for if when he was blamed by the faithful, he had regarded the charge which he had received over the holy Church, he might have answered, that the sheep should not Dare to reprehend their Pastor, to whose care they were committed.
Wherfore Peter exercised his power, but yet with meekenesse and humility, after the example of Christ, who being Lord and Maister, was in the middest of his Disciples, as one that ministred.
Wherefore Peter exercised his power, but yet with meekness and humility, After the Exampl of christ, who being Lord and Master, was in the midst of his Disciples, as one that ministered.
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yet this doing it with aduice, was agreeable to the Vertue of the man. And because eminency in spiritual power is not an honor, but a care of subiects,
yet this doing it with Advice, was agreeable to the Virtue of the man. And Because eminency in spiritual power is not an honour, but a care of Subjects,
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His example Peter followed, shewing himselfe to be meeke and humble of hart, & practising that lesson which he had learned from him, The Princes of nations dominiere ouer them, but you not so;
His Exampl Peter followed, showing himself to be meek and humble of heart, & practising that Lesson which he had learned from him, The Princes of Nations dominiere over them, but you not so;
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truly said, It is out of doubt, and notorious to all ages, that the holy and most blessed Peter Prince and Head of the Apostles, pillar of the fayth and foundation of the Catholike Church, receaued from Iesus Christ our Lord, our Sauiour,
truly said, It is out of doubt, and notorious to all ages, that the holy and most blessed Peter Prince and Head of the Apostles, pillar of the faith and Foundation of the Catholic Church, received from Iesus christ our Lord, our Saviour,
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We read in the Acts of the Apostles, that immediatly after the Ascension of Christ, Peter rising vp, proposed to the brethren the substituting of an other Apostle insteed of Iudas, exercising his authority therin.
We read in the Acts of the Apostles, that immediately After the Ascension of christ, Peter rising up, proposed to the brothers the substituting of an other Apostle instead of Iudas, exercising his Authority therein.
Consider also the singular modesty of the other Disciples, how they yeld the throne to Peter, not debating for it among themselues, as formerly they had done.
Consider also the singular modesty of the other Disciples, how they yield the throne to Peter, not debating for it among themselves, as formerly they had done.
yet worthily doth he first before them all, exercise authority in the busines, qui omnes habebat in manu, who had all the rest at his disposition, and will:
yet worthily does he First before them all, exercise Authority in the business, qui omnes habebat in manu, who had all the rest At his disposition, and will:
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Can any Catholike at this day more fully, or in more significant words expresse the exercise of S. Peters iurisdiction ouer the other Apostles and his power to command them,
Can any Catholic At this day more Fully, or in more significant words express the exercise of S. Peter's jurisdiction over the other Apostles and his power to command them,
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From whence it is (sayth he) that Peter by authority from God, hauing the Principality of the holy Church, refused to be ouermuch reuerenced by Cornelius, that did well:
From whence it is (say he) that Peter by Authority from God, having the Principality of the holy Church, refused to be overmuch reverenced by Cornelius, that did well:
and in particular to depose Bishops when they deserue it, sayth: He that holds the place of Peter, can with one blow kill Ananias; and Simon Magus, with another:
and in particular to depose Bishops when they deserve it, say: He that holds the place of Peter, can with one blow kill Ananias; and Simon Magus, with Another:
because though others be called to a part of solicitude, yet he only hath the fulnesse of power &c. How thinke you Doctor Morton? whether is it fit, that we belieue these renowned Doctors of Gods Church, teaching vs, that the sentence of death pronounced by S. Peter against Ananias and Saphyra was an act of his ordinary power,
Because though Others be called to a part of solicitude, yet he only hath the fullness of power etc. How think you Doctor Mortonum? whither is it fit, that we believe these renowned Doctors of God's Church, teaching us, that the sentence of death pronounced by S. Peter against Ananias and Saphyra was an act of his ordinary power,
The Doctrine of Simons sorcery, seruing the Angels (sayth Tertullian) was reckoned among Idolatries, and condemned by Peter the Apostle in Simon himselfe. And S. Augustine :
The Doctrine of Simons sorcery, serving the Angels (say Tertullian) was reckoned among Idolatries, and condemned by Peter the Apostle in Simon himself. And S. Augustine:
And Marianus with all the Regulars of Syria in their petition presented to the Councell of Constantinople vnder Menas God sent Agapete Pope of old Rome to Constantinople for the deposition of Anthymus,
And Marianus with all the Regulars of Syria in their petition presented to the Council of Constantinople under Menas God sent Agapete Pope of old Room to Constantinople for the deposition of Anthymus,
and receaued the keyes of the kingdome of Heauen in so singular a manner, that his sentence goes before the sentence of heauen? And to declare that the power of Peter still liueth in his Successors, he sayth:
and received the keys of the Kingdom of Heaven in so singular a manner, that his sentence Goes before the sentence of heaven? And to declare that the power of Peter still lives in his Successors, he say:
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what therefore shall we haue? And when some of the Disciples forsaking Christ, he asked the rest, will you also be gone? Peter as representing the person of them all, answered:
what Therefore shall we have? And when Some of the Disciples forsaking christ, he asked the rest, will you also be gone? Peter as representing the person of them all, answered:
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The same is testified by S. Cyprian, by S. Cyrill of Hierusalem, and S. Augustine Now that Peters answering for all, was an act declaratiue of his iurisdiction, is proued by the example of Christ our Lord:
The same is testified by S. Cyprian, by S. Cyril of Jerusalem, and S. Augustine Now that Peter's answering for all, was an act declarative of his jurisdiction, is proved by the Exampl of christ our Lord:
How much more need then haue we that are weake and contemptible to runne to your Apostolicall seat, to fetch salues for the sores of the Church. And S. Chrysostome sayth:
How much more need then have we that Are weak and contemptible to run to your Apostolical seat, to fetch Salves for the sores of the Church. And S. Chrysostom say:
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Wherfore Peter, as Head of the Church, for the determination of that doubt assembled a Synod at Hierusalem , which as it was the first Christian Councell,
Wherefore Peter, as Head of the Church, for the determination of that doubt assembled a Synod At Jerusalem, which as it was the First Christian Council,
I iudge, that they which of the Gentils are conuerted to God, are not to be disquieted &c. These are the wordes which you obiect to proue that, not Peter, but Iames gaue sentence in the Apostolicall Synod; but without ground:
I judge, that they which of the Gentiles Are converted to God, Are not to be disquieted etc. These Are the words which you Object to prove that, not Peter, but James gave sentence in the Apostolical Synod; but without ground:
for the word, I iudge, contaynes no definitiue sentence, not expresseth any authority, but only signifieth, It seemes to me, or, my verdict is: the contrary were to make Iames Superiour to Peter, which no man euer said.
for the word, I judge, contains no definitive sentence, not Expresses any Authority, but only signifies, It seems to me, or, my verdict is: the contrary were to make James Superior to Peter, which no man ever said.
Besides, that the definitiue sentence was giuen by Peter, the ancient Fathers expresly affirme, none of them so much as insinuating, that is was giuen by Iames. All the multitude (sayth S. Hierome held their peace, and into his (Peters) sentence Iames the Apostle and all the Priests togeather did passe. And long before him, Tertullian:
Beside, that the definitive sentence was given by Peter, the ancient Father's expressly affirm, none of them so much as insinuating, that is was given by James All the multitude (say S. Jerome held their peace, and into his (Peter's) sentence James the Apostle and all the Priests together did pass. And long before him, Tertullian:
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It was therfore the authority of Peter that did bind and lose in that Councell: for which cause S. Hierome calls S. Peter, The Prince, or author of the decree.
It was Therefore the Authority of Peter that did bind and loose in that Council: for which cause S. Jerome calls S. Peter, The Prince, or author of the Decree.
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And finally the sentence of Peter was confirmed, and ratified by the whole Councell, and sent to Antioch by Paul and others, chosen to that purpose, to the end they might publish it,
And finally the sentence of Peter was confirmed, and ratified by the Whole Council, and sent to Antioch by Paul and Others, chosen to that purpose, to the end they might publish it,
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And to this end, when God sent Cornelius the Centurion vnto him to be instructed, he shewed vnto him that maruelous vision, which is described in the Acts of the Apostles, to declare, that the tyme of founding the Church among the Gentils was now come:
And to this end, when God sent Cornelius the Centurion unto him to be instructed, he showed unto him that marvelous vision, which is described in the Acts of the Apostles, to declare, that the time of founding the Church among the Gentiles was now come:
Againe, who but Perer foūded the Churches of Pontus, Galatia, Cappadocia, Asia, and Bithinia, in which Constantinople is? who founded the Patriarchall seates of Antioch, (where the faythfull were first called Christians) but Peter? Who the other seates of Alexandria,
Again, who but Peter founded the Churches of Pontus, Galatia, Cappadocia, Asia, and Bithinia, in which Constantinople is? who founded the Patriarchal seats of Antioch, (where the faithful were First called Christians) but Peter? Who the other seats of Alexandria,
and as S. Ambrofe sayth first of all to begin it (both amongst the Iewes and Gentils) giuing him therby, the same place in his Church, which the foundation hath in a materiall building;
and as S. Ambrofe say First of all to begin it (both among the Iewes and Gentiles) giving him thereby, the same place in his Church, which the Foundation hath in a material building;
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7. Peter, of all the Apostles, wrought the first miracle after the ascension of Christ, in confirmation of the Ghospell which he had promulgated, curing a man that was lame from the wombe of his mother :
7. Peter, of all the Apostles, wrought the First miracle After the Ascension of christ, in confirmation of the Gospel which he had promulgated, curing a man that was lame from the womb of his mother:
Because Peter (sayth S. Ambrose) is the Rock on which the Church is built, with great reason he first healeth the feete, that as he holdeth the foundation of fayth in the Church,
Because Peter (say S. Ambrose) is the Rock on which the Church is built, with great reason he First heals the feet, that as he holds the Foundation of faith in the Church,
And that aswell in working these first miracles, as by performing other admirable things in the first place before the other Apostles, he exercised his iurisdiction and authority, S. Chrysostome expresseth in these words:
And that aswell in working these First Miracles, as by performing other admirable things in the First place before the other Apostles, he exercised his jurisdiction and Authority, S. Chrysostom Expresses in these words:
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Wherfore S. Peter in the exequution of his Pastorall charge, among other admonitions, which he giueth to his subiects, putteth the Bishops and Pastors in mind of their dueties, alluding to the words feed my sheep, by which Christ made him supreme Pastor of Pastors vnder himselfe.
Wherefore S. Peter in the execution of his Pastoral charge, among other admonitions, which he gives to his Subjects, putteth the Bishops and Pastors in mind of their duties, alluding to the words feed my sheep, by which christ made him supreme Pastor of Pastors under himself.
Thou art euery day taught by thy sacred Doctor Peter, to feed the sheep of Christ, which are cōmitted to thee throughout the habitable earth, not constrained by force, but willingly &c.
Thou art every day taught by thy sacred Doctor Peter, to feed the sheep of christ, which Are committed to thee throughout the habitable earth, not constrained by force, but willingly etc.
THESE examples taken out of the holy Scripture, expounded by the ancient Fathers, conuince that S. Peter in diuers occasions exercised acts of iurisdiction properly belonging to his authority, ouer the Apostles, and ouer the whole Church.
THESE Examples taken out of the holy Scripture, expounded by the ancient Father's, convince that S. Peter in diverse occasions exercised acts of jurisdiction properly belonging to his Authority, over the Apostles, and over the Whole Church.
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for though Peter had no Empire, as being no temporall Prince, yet (as Baronius sheweth all the Priests in the old testament (which represented our Bishops) did vse Miters:
for though Peter had no Empire, as being no temporal Prince, yet (as Baronius shows all the Priests in the old Testament (which represented our Bishops) did use Miters:
and the high Priest (representing the Pope in the law of grace) had an especiall Miter odorned with a plate of gold, which the Scripture calleth a Crowne ,
and the high Priest (representing the Pope in the law of grace) had an especial Miter odorned with a plate of gold, which the Scripture calls a Crown,
How then do you proue that S. Peter (who call's the Priesthood of the new testament a kingly Priesthood had not a triple Miter or Crowne as his Successor now hath? (though not so rich, by reason of the pouerty in which the Church at those her first beginnings was) especially since S. Hierome treating of the Sacerdotall Ornaments of the law of Moyses, affirmeth, that in Christ they are more perfectly consummated.
How then do you prove that S. Peter (who call's the Priesthood of the new Testament a kingly Priesthood had not a triple Miter or Crown as his Successor now hath? (though not so rich, by reason of the poverty in which the Church At those her First beginnings was) especially since S. Jerome treating of the Sacerdotal Ornament of the law of Moses, Affirmeth, that in christ they Are more perfectly consummated.
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From whence to inferre, that S. Peter was not Head of the Church, or that he exercised not any iurisdiction ouer the other Apostles, is an argument, that deserues no answer;
From whence to infer, that S. Peter was not Head of the Church, or that he exercised not any jurisdiction over the other Apostles, is an argument, that deserves no answer;
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But you are so pleased with it, that you repeat it afterwards againe , and both here and there vrge it against the Pope, to disproue his supremacy, not considering, that if it be a sinne in him to admit of that honor,
But you Are so pleased with it, that you repeat it afterwards again, and both Here and there urge it against the Pope, to disprove his supremacy, not considering, that if it be a sin in him to admit of that honour,
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But wheras you attribute the admittance of this honor to Pride in the Vicar of Christ, you know that Bozius (whom you cite effectually proueth, that the Pope considering his place and supereminent dignity of being the Vicar and Lieutenant of Christ on earth, admitteth lesse honors then any temporall Prince or Bishop whatsoeuer;
But whereas you attribute the admittance of this honour to Pride in the Vicar of christ, you know that Bozius (whom you Cite effectually Proves, that the Pope considering his place and supereminent dignity of being the Vicar and Lieutenant of christ on earth, admitteth less honours then any temporal Prince or Bishop whatsoever;
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and for suffering the Iewes to straw the bowes of the trees, and spread their owne garments in the way, vnder the very feet of the Asse on which he rid,
and for suffering the Iewes to straw the bows of the trees, and spread their own garments in the Way, under the very feet of the Ass on which he rid,
Now that this honor of kissing his feet (and that prostrate on the ground) is no new thing (as Polydore Virgil by you cited, in a worke corrupted by Protestants,
Now that this honour of kissing his feet (and that prostrate on the ground) is no new thing (as Polydore Virgil by you cited, in a work corrupted by Protestants,
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And the same is proued by what Tertullian 100. yeares before that tyme reported of the manner vsed by the Roman Church in receauing of penitents, who (sayth he) did kneele downe to the Priests,
And the same is proved by what Tertullian 100. Years before that time reported of the manner used by the Roman Church in receiving of penitents, who (say he) did kneel down to the Priests,
And this reuerence done to the Pope, was not obscurely foretold by the Prophet Isay, in two places, which are excellently pondered by Iacobus Gordon Huntley to this purpose, where withall he sheweth, that Caluin to auoyd the force of the former, corrupteth the facred text.
And this Reverence done to the Pope, was not obscurely foretold by the Prophet Saiah, in two places, which Are excellently pondered by Iacobus Gordon Huntley to this purpose, where withal he shows, that Calvin to avoid the force of the former, corrupteth the facred text.
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The like is also gathered out of the other words of the same Prophet, speaking of the great power and maiesty of the kingdome of Christ on earth (which is his Church), where he mentioneth this promise made vnto it.
The like is also gathered out of the other words of the same Prophet, speaking of the great power and majesty of the Kingdom of christ on earth (which is his Church), where he mentioneth this promise made unto it.
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and Leo de Castro vpon the same text out of a very ancient record of the order of S. Benedict, concerning the customes of the Catholike Church, reporteth, that, Kings in ancient tymes going to the Synods of Bishops, did prostrate themselues before them and kisse the ground, not rising,
and Leo de Castro upon the same text out of a very ancient record of the order of S. Benedict, Concerning the customs of the Catholic Church, Reporteth, that, Kings in ancient times going to the Synods of Bishops, did prostrate themselves before them and kiss the ground, not rising,
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because as Alexander the great adoring Iaddus the high Priest of the Iewes, knew and testified, that he did in him exhibite that honor to God, whose Priest he was;
Because as Alexander the great adoring Jaddus the high Priest of the Iewes, knew and testified, that he did in him exhibit that honour to God, whose Priest he was;
And finally wheras you obiect that, S. Peter abhorred this pride when Cornelius prostrated himselfe vnto him, I answere with S. Hierome , that Cornelius conceaued Peter to be some God, (as the Lycaonians thought of Paul & Barnaby) and therfore prostrated himselfe to honor him with the supreme adoration of Latria due to God alone,
And finally whereas you Object that, S. Peter abhorred this pride when Cornelius prostrated himself unto him, I answer with S. Jerome, that Cornelius conceived Peter to be Some God, (as the Lycaonians Thought of Paul & Barnaby) and Therefore prostrated himself to honour him with the supreme adoration of Latria due to God alone,
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& he committing them to writing left them to posterity as Canons of the Apostles. I know, that your Magdeburgian Centurists cauil against them, as false, & suppositious:
& he committing them to writing left them to posterity as Canonas of the Apostles. I know, that your Magdeburgian Centurists cavil against them, as false, & suppositious:
no reseruation of any great case as by speciall prerogatiue due to himselfe, to wit, of admitting any out of the Dioces of another, absoluing those that are excommunicated by another, of Canonizing Saints, of confirming Synods, of granting plenary Indulgences &c. Who seeth not the futility of these obiections? For first the Apostles being confirmed in grace,
no reservation of any great case as by special prerogative due to himself, to wit, of admitting any out of the Diocese of Another, absolving those that Are excommunicated by Another, of Canonizing Saints, of confirming Synods, of granting plenary Indulgences etc. Who sees not the futility of these objections? For First the Apostles being confirmed in grace,
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and that he resolued the same in the Synod of Hierusalem, presiding in it: and when the Pope personally presideth in a Councell, there needeth no other confirmation.
and that he resolved the same in the Synod of Jerusalem, presiding in it: and when the Pope personally presideth in a Council, there needs no other confirmation.
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and therby power to excommunicate delinquents in whatsoeuer Dioces of other Bishops; and likewise to absolue them from the guilt of sinne, in the Sacrament of pennance,
and thereby power to excommunicate delinquents in whatsoever Diocese of other Bishops; and likewise to absolve them from the guilt of sin, in the Sacrament of penance,
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& Titus, (as Theodoret expoundeth) granted him a pardon, or Indulgence in the person of Christ, that is to say, by the power he had receaued from Christ to that end.
& Titus, (as Theodoret expoundeth) granted him a pardon, or Indulgence in the person of christ, that is to say, by the power he had received from christ to that end.
If then the Church did with vnanimous consent, reuerence any one that had died for Christ (as the Martyrs did) or that liued & died holily (as did the Confessors,) he was by publike voyce and consent of the Church reuerenced as a Saint, (the See Apostolike either expresly,
If then the Church did with unanimous consent, Reverence any one that had died for christ (as the Martyrs did) or that lived & died holily (as did the Confessors,) he was by public voice and consent of the Church reverenced as a Saint, (the See Apostolic either expressly,
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5. To make good S. Peters iurisdiction ouer the other Apostles, you require vs to shew, that he pardoned Simony, and almost an 100. the like sinnes; which is to say, that vnlesse we shew, that the other Apostles committed Simony,
5. To make good S. Peter's jurisdiction over the other Apostles, you require us to show, that he pardoned Simony, and almost an 100. the like Sins; which is to say, that unless we show, that the other Apostles committed Simony,
yea how seuere they are, and euer haue bene in the punishment therof, the decrees and constitutions of diuers Popes extant in the Canon Law giue abundant witnesse against such men as you are, who out of their hatred to the Roman See, are wont to slander S. Peter in his Successors falsly with pardoning Simony and almost an 100. the like sinnes,
yea how severe they Are, and ever have be in the punishment thereof, the decrees and constitutions of diverse Popes extant in the Canon Law give abundant witness against such men as you Are, who out of their hatred to the Roman See, Are wont to slander S. Peter in his Successors falsely with pardoning Simony and almost an 100. the like Sins,
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6. With no lesse folly you require vs to shew, that S. Peter was distinguished from the other Apostles by some one note and character of Imperial eminency,
6. With no less folly you require us to show, that S. Peter was distinguished from the other Apostles by Some one note and character of Imperial eminency,
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but (as you forgetting your selfe confesse the holy Popes his Successors in those primitiue time, were (alas) daily in danger of banishments, imprisonments, torments,
but (as you forgetting your self confess the holy Popes his Successors in those primitive time, were (alas) daily in danger of banishments, imprisonments, torments,
The Apostles were committed to the gouerment of Peter, and presently at his command appointed two, whom they thought worthiest to be chosen in place of Iudas:
The Apostles were committed to the government of Peter, and presently At his command appointed two, whom they Thought Worthiest to be chosen in place of Iudas:
and set forth by Clement his Disciple and Successor, we know, that albeit they are of no great reckoning among many of the Latines (as hauing some things inserted into them by heretikes) yet they are greatly esteemed by the Greekes,
and Set forth by Clement his Disciple and Successor, we know, that albeit they Are of no great reckoning among many of the Latins (as having Some things inserted into them by Heretics) yet they Are greatly esteemed by the Greeks,
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Your last argument to proue (as you call it) the no domination of S. Peter ouer the other Apostles, is, that, meeting together at Hierusalem, they sent Peter, and Iohn into Samaria;
Your last argument to prove (as you call it) the no domination of S. Peter over the other Apostles, is, that, meeting together At Jerusalem, they sent Peter, and John into Samaria;
This inference we wholly deny. 1. because in a Corporation or Colledge (as that of the Apostles was) the Superior may out of his owne desire be sent in the name of the whole Community, the Maior in name of the Citty,
This Inference we wholly deny. 1. Because in a Corporation or College (as that of the Apostles was) the Superior may out of his own desire be sent in the name of the Whole Community, the Mayor in name of the city,
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and the Deane in name of the Chapter. 2. The authority of the whole Colledge together (which includeth both the head & the members) differeth from the Head alone (to vse the phrase of Metaphysicks) tanquam includens ab incluso, and is at least extensiue of greater authority then the Head alone;
and the Deane in name of the Chapter. 2. The Authority of the Whole College together (which includeth both the head & the members) differeth from the Head alone (to use the phrase of Metaphysics) tanquam includens ab incluso, and is At least extensive of greater Authority then the Head alone;
and therfore the Head alone may be sent by authority of the whole Colledge. 3. And if we take a community for the inferiors, not including their Superior,
and Therefore the Head alone may be sent by Authority of the Whole College. 3. And if we take a community for the inferiors, not including their Superior,
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for Philip the Deacon hauing conuerted the Samaritans to Christ, these two great Apostles were sent to oppose the wicked practises of Simon Magus, by whom the Samaritans had bene long seduced,
for Philip the Deacon having converted the Samaritans to christ, these two great Apostles were sent to oppose the wicked practises of Simon Magus, by whom the Samaritans had be long seduced,
To this you haue no other reply to make, then tell vs, that a iourney vndertake• by a Gouernor, at the desire and request of his inferiors, cannot be called a mission, but a profection and going.
To this you have no other reply to make, then tell us, that a journey vndertake• by a Governor, At the desire and request of his inferiors, cannot be called a mission, but a profection and going.
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And to say, that the sending of Iohn with Peter, argueth Iohn to be equall in authority with Peter, is a great Non sequitur, as if you should argue a Chanon to be of equall authority with the Deane,
And to say, that the sending of John with Peter, argue John to be equal in Authority with Peter, is a great Non sequitur, as if you should argue a Canon to be of equal Authority with the Deane,
as of S. Prosper, Arator, and Aetherianus. Others you mention, as of S. Leo the great, of S. Gregory, of Venerable Bede, and S. Bernard, but put them of with deuises.
as of S. Prosper, Arator, and Aetherianus. Others you mention, as of S. Leo the great, of S. Gregory, of Venerable Bede, and S. Bernard, but put them of with devises.
but wheras Bellarmine alleageth two vnanswerable testimonies of S. Leo, you are so far from giuing any reason of them, that (for ought I can find) you neuer after mention eyther of them.
but whereas Bellarmine allegeth two unanswerable testimonies of S. Leo, you Are so Far from giving any reason of them, that (for ought I can find) you never After mention either of them.
For when S. Bernard, the later of these two, hath any thing which by misinterpreting his meaning or falsifying, you can wrest to your purpose (as afterwards you do) S. Bernard is ancient inough.
For when S. Bernard, the later of these two, hath any thing which by Misinterpreting his meaning or falsifying, you can wrest to your purpose (as afterwards you do) S. Bernard is ancient enough.
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S. Gregory did disclaime from the title of Vniuersall Bishop, in that sense in which Iohn Patriarch of Constantinople did arrogate the same to himselfe.
S. Gregory did disclaim from the title of Universal Bishop, in that sense in which John Patriarch of Constantinople did arrogate the same to himself.
which differēce of expression she weth, that wheras Iames and Euodius were Bishops of two particular Dioceses, Peter was the Bishop of all Christians.
which difference of expression she weth, that whereas James and Euodius were Bishops of two particular Dioceses, Peter was the Bishop of all Christians.
And wheras Eusebius there calleth Peter Reliquorum omnium Apostolorum Principem. The Prince of all the other Apostles, you answere, That it is with this restriction.
And whereas Eusebius there calls Peter Reliquorum omnium Apostolorum Principem. The Prince of all the other Apostles, you answer, That it is with this restriction.
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or hurt ours? The Fathers agree in this, that when Christ promised to make Peter the foundation of his Church, it was for that excellent confession of his Diuinity,
or hurt ours? The Father's agree in this, that when christ promised to make Peter the Foundation of his Church, it was for that excellent Confessi of his Divinity,
But doth it follow, that because this supereminent dignity was promised to Peter, and conferred on him for his singular vertues, it was nor therfore a primacy of Magistracy, and iurisdiction,
But does it follow, that Because this supereminent dignity was promised to Peter, and conferred on him for his singular Virtues, it was nor Therefore a primacy of Magistracy, and jurisdiction,
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but of order only? Is not the office of Pastor of Christs flock an office of Magistracy and iurisdiction? but such are the answers, which you giue to insoluble arguments;
but of order only? Is not the office of Pastor of Christ flock an office of Magistracy and jurisdiction? but such Are the answers, which you give to insoluble Arguments;
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he granteth also, that the author erred in some particulars, which he expresseth: but because in this matter of S. Peters Supremacy, he was neuer taxed of error,
he grants also, that the author erred in Some particulars, which he Expresses: but Because in this matter of S. Peter's Supremacy, he was never taxed of error,
with what face can you reiect it? For do you not produce against vs two other testimonies of the same booke, affirming S. Augustine himselfe to be the author of them? This Dilemma wil discouer your dealing:
with what face can you reject it? For do you not produce against us two other testimonies of the same book, affirming S. Augustine himself to be the author of them? This Dilemma will discover your dealing:
The third testimony which Bellarmine alleageth of S. Augustine is out of his second booke of Baptisme against the Donatists, where hauing said, that the primacy of the Apostles doth singularly excell in Peter, he addeth:
The third testimony which Bellarmine allegeth of S. Augustine is out of his second book of Baptism against the Donatists, where having said, that the primacy of the Apostles does singularly excel in Peter, he adds:
for who knoweth not, that that Princedome of Apostleship, is to be preferred before whatsoeuer Bishoprick? To this you answere, That Primatus Apostolorum signifieth nothing els.
for who Knoweth not, that that Princedom of Apostleship, is to be preferred before whatsoever Bishopric? To this you answer, That Primatus Apostolorum signifies nothing Else.
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But your answere is deficient ▪ for to say that the primacy of the Apostleship singularly excelled in Peter, is not only to say, that Peter was an Apostle,
But your answer is deficient ▪ for to say that the primacy of the Apostleship singularly excelled in Peter, is not only to say, that Peter was an Apostle,
but that he was Primate and Prince of the Apostles, and that his primacy contained a singular preeminence of dignity belonging to him, which was not in any of the other Apostles:
but that he was Primate and Prince of the Apostles, and that his primacy contained a singular preeminence of dignity belonging to him, which was not in any of the other Apostles:
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because that Princedome of Apostleship (which was in Peter) exceeded all Bishopricks: you answere that in these words there is only a comparison betweene Peters Apostleship and Cyprians Bishoprick, and that no Protestant will deny that the Apostleship,
Because that Princedom of Apostleship (which was in Peter) exceeded all Bishoprics: you answer that in these words there is only a comparison between Peter's Apostleship and Cyprians Bishopric, and that no Protestant will deny that the Apostleship,
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Nor is it true, that S. Augustine only compareth Peters Apostleship with Cyprians Bishoprick: he compares Peters Bishoprick with Cyprians Bishopprick, Peters Chayre with Cyprians Chayre;
Nor is it true, that S. Augustine only compareth Peter's Apostleship with Cyprians Bishopric: he compares Peter's Bishopric with Cyprians Bishopric, Peter's Chair with Cyprians Chair;
& (which you cunningly leaue out both in your english, and Latin) acknowledgeth, that distal cath•drarum gratia, etsi vna sit Martyrum gloria, that albeit the glory of Martyrdome be alike in them both,
& (which you cunningly leave out both in your english, and Latin) acknowledgeth, that distal cath•drarum Gratia, Though Una sit Martyrs gloria, that albeit the glory of Martyrdom be alike in them both,
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and by reason of this distance, S. Augustine sayth, he hath cause to feare, lest he wrong Peter, in making any comparison betwene Cyprians chayre, and his chayre:
and by reason of this distance, S. Augustine say, he hath cause to Fear, lest he wrong Peter, in making any comparison between Cyprians chair, and his chair:
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With shifts not vnlike to these you elude the testimonies of S. Cyprian, S. Hierome and other Fathers, who (as you confesse) call Peter sometymes Prince, Head,
With shifts not unlike to these you elude the testimonies of S. Cyprian, S. Jerome and other Father's, who (as you confess) call Peter sometimes Prince, Head,
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somtymes Chiefe Priest of the Christians, Captayne of Gods hoast, Pastor and foundation of the whole Church, and, One to whom the guydance and presidence of the vniuersall Church is committed.
sometimes Chief Priest of the Christians, Captain of God's host, Pastor and Foundation of the Whole Church, and, One to whom the guidance and presidence of the universal Church is committed.
for hath not the Prince in his territories authority, and iurisdiction? hath he not power to commād his subiects, to make lawes, to punish offendors? In a City, hath not the Head (which is the Magistrate) power and authority ouer the Citizens? Hath not a Captayne the command of his soldiers? and the Pastor power to rule his flock? wherfore since with the Fathers you confesse, that Peter is Prince, Head, and Captayne of all the Apostles, Pastor,
for hath not the Prince in his territories Authority, and jurisdiction? hath he not power to command his Subjects, to make laws, to Punish offenders? In a city, hath not the Head (which is the Magistrate) power and Authority over the Citizens? Hath not a Captain the command of his Soldiers? and the Pastor power to Rule his flock? Wherefore since with the Father's you confess, that Peter is Prince, Head, and Captain of all the Apostles, Pastor,
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and foundation of the whole Church, and that the guydance, and presidence of the vniuersall Church is committed to him, either you vnderstand not what you say,
and Foundation of the Whole Church, and that the guidance, and presidence of the universal Church is committed to him, either you understand not what you say,
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What els did S. Maximus meane when he said Peter was of so great merit in the sight of Christ, that after the rowing of a small boat, the gouerment of the whole Church was put into his hands? What Arnobius , pronouncing that, Peter is Bishop of Bishops,
What Else did S. Maximus mean when he said Peter was of so great merit in the sighed of christ, that After the rowing of a small boat, the government of the Whole Church was put into his hands? What Arnobius, pronouncing that, Peter is Bishop of Bishops,
and togeather which the name, that power which he alone had, to to wit, of being Pastor of his whole flock? what els S. Cyril saying that, as Christ receaued of his Father the scepter of the Church ouer all Princedome,
and together which the name, that power which he alone had, to to wit, of being Pastor of his Whole flock? what Else S. Cyril saying that, as christ received of his Father the sceptre of the Church over all Princedom,
and that what was his, he fully committed to P•ter, and to none els, but to him alone? what S. Leo affirming that, albeit in Gods people there be many Priests,
and that what was his, he Fully committed to P•ter, and to none Else, but to him alone? what S. Leo affirming that, albeit in God's people there be many Priests,
and many Pastors, yet Peter gouerneth them all, as Christ also doth principally rule them? what Euthymius and Theophilact that, Christ committed to Peter the charge and gouerment of his flock throughout the whole world? what Oecumenius that, the gouerment of the Disciples was committed to Peter? what S. Bernard , that, euery one of the other Apostles receaued their seuerall ships;
and many Pastors, yet Peter Governs them all, as christ also does principally Rule them? what Euthymius and Theophilact that, christ committed to Peter the charge and government of his flock throughout the Whole world? what Oecumenius that, the government of the Disciples was committed to Peter? what S. Bernard, that, every one of the other Apostles received their several ships;
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but that Peter receaued the gouerment of the whole world, and that to him was committed grandissima nauis, that maruelous great ship, to wit, the vniuersall Church spread ouer the whole world:
but that Peter received the government of the Whole world, and that to him was committed grandissima nauis, that marvelous great ship, to wit, the universal Church spread over the Whole world:
ergo these Heads are all equall in authority, & haue power ouer the whole kingdome, or els the Viceroy hath not. These consequences are absurd; and yours is no lesse.
ergo these Heads Are all equal in Authority, & have power over the Whole Kingdom, or Else the Viceroy hath not. These consequences Are absurd; and yours is no less.
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Paul, Andrew and Iohn (sayth S. Gregory what are they but Heads of seuerall flocks? but Peter is the chiefe member of the holy and vniuersall Church. And S. Bernard :
Paul, Andrew and John (say S. Gregory what Are they but Heads of several flocks? but Peter is the chief member of the holy and universal Church. And S. Bernard:
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and ordaine Bishops throughout the whole world, yet neither the one, nor the other, is, nor euer is called seuerally by himselfe, Prince of all the Apostles, as Peter is. And so likewise.
and ordain Bishops throughout the Whole world, yet neither the one, nor the other, is, nor ever is called severally by himself, Prince of all the Apostles, as Peter is. And so likewise.
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when Peter and Paul togeather, are called Principes Apostolorum, Princes of the Apostles, it is not in respect of any authority and iurisdiction common to them both, ouer all the other Apostles,
when Peter and Paul together, Are called Princes Apostolorum, Princes of the Apostles, it is not in respect of any Authority and jurisdiction Common to them both, over all the other Apostles,
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for when there is speach of the extent of their authority, and iurisdiction, Paul seuerally by himselfe is neuer called Prince of the Apostles, as Peter is.
for when there is speech of the extent of their Authority, and jurisdiction, Paul severally by himself is never called Prince of the Apostles, as Peter is.
Speake therfore and tell vs, O Peter, Prince of the Apostles &c. In which words Peter is called Prince of the Apostles, because he was the chiefe among them,
Speak Therefore and tell us, Oh Peter, Prince of the Apostles etc. In which words Peter is called Prince of the Apostles, Because he was the chief among them,
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Nor doth S. Cyprian contradict this, in the words which you obiect; to wit, that, Christ after his resurrection gaue equall power to all the Apostles saying:
Nor does S. Cyprian contradict this, in the words which you Object; to wit, that, christ After his resurrection gave equal power to all the Apostles saying:
receaue yee the holy Ghost &c. For by these words he gaue to them all, equall authority to preach throughout the world, to reueale matters of fayth, assurance of infallibility to make canonicall Scriptures, to institute the first mission of Pastors, to remit sinnes, to giue the holy Ghost, and the like. In this sense, he sayth:
receive ye the holy Ghost etc. For by these words he gave to them all, equal Authority to preach throughout the world, to reveal matters of faith, assurance of infallibility to make canonical Scriptures, to institute the First mission of Pastors, to remit Sins, to give the holy Ghost, and the like. In this sense, he say:
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The Apostles were the same that Peter, endowed with like fellowship of honor and power, to wit, in the exercise of these Apostolicall functions ouer the faythfull, to whom he sent them.
The Apostles were the same that Peter, endowed with like fellowship of honour and power, to wit, in the exercise of these Apostolical functions over the faithful, to whom he sent them.
But S. Cyprian sayth not, that Christ made all the Apostles equall among themselues, exempting them from the iurisdiction of S. Peter in the manner of exercising this power. Nor is it true:
But S. Cyprian say not, that christ made all the Apostles equal among themselves, exempting them from the jurisdiction of S. Peter in the manner of exercising this power. Nor is it true:
and by S. Cyprian himselfe in that very place, which you obiect for the contrary. In the Episcopall chayre (sayth Optatus was set the Head of all the Apostles.
and by S. Cyprian himself in that very place, which you Object for the contrary. In the Episcopal chair (say Optatus was Set the Head of all the Apostles.
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Christ, to manifest vnity, constituted one chayre, and ordayned the originall of Vnity, beginning from one, giuing the primacy to Peter, that so one Church of Christ,
christ, to manifest unity, constituted one chair, and ordained the original of Unity, beginning from one, giving the primacy to Peter, that so one Church of christ,
He that keepeth not this vnity of the Church, doth he belieue himselfe to hold the fayth? he that resisteth the Church, he that forsaketh the chaire of Peter, on which the Church is built, doth he thinke himselfe to be in the Church? So S. Cyprian, equalling you with the Nouatians,
He that Keepeth not this unity of the Church, does he believe himself to hold the faith? he that Resisteth the Church, he that Forsaketh the chair of Peter, on which the Church is built, does he think himself to be in the Church? So S. Cyprian, equalling you with the Novatians,
HAVING in vayne shot your darts at S. Peter, to dethrone him from the height of Authority in which Christ hath placed him, you come now to try their force, against the Bishop of Rome his Successor;
HAVING in vain shot your darts At S. Peter, to dethrone him from the height of authority in which christ hath placed him, you come now to try their force, against the Bishop of Rome his Successor;
There is no man so voyd of vnderstanding (sayth Leo the 9. speaking of this prayer) that can thinke Christs prayer (whose will is his power) to haue bene inefficacious:
There is no man so void of understanding (say Leo the 9. speaking of this prayer) that can think Christ prayer (whose will is his power) to have be inefficacious:
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for what would his prayer haue auayled Peter, if he had not obtayned for him what he asked? Or how cold his brethren haue any assurance of their confirmation in fayth from Peter, if Peter could haue error;
for what would his prayer have availed Peter, if he had not obtained for him what he asked? Or how could his brothers have any assurance of their confirmation in faith from Peter, if Peter could have error;
euen as whatsoeuer prerogatiue is granted to a Vice-Roy, as Vice-Roy, and as belonging to his office, is consequently granted to all his Successors in the same office.
even as whatsoever prerogative is granted to a Vice-Roy, as Vice-Roy, and as belonging to his office, is consequently granted to all his Successors in the same office.
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But you obiect , that this priuiledge cannot agree to Peters Successors, because, Salas the Iesuit teacheth, that a personall and singular priuiledge is that which is granted to an indiuiduall person with expression of his name:
But you Object, that this privilege cannot agree to Peter's Successors, Because, Salas the Iesuit Teaches, that a personal and singular privilege is that which is granted to an Individu person with expression of his name:
but a common , or as Suarez from whom Salas learned his Doctrine, de legibus ) call's it, A reall priuiledge: which he confirmeth with the example of a priuiledge, that being granted to a certaine Bishop in the Canon law with expression of his name, is notwithstanding supposed to passe to his Successors.
but a Common, or as Suarez from whom Salas learned his Doctrine, de legibus) call's it, A real privilege: which he confirmeth with the Exampl of a privilege, that being granted to a certain Bishop in the Canon law with expression of his name, is notwithstanding supposed to pass to his Successors.
and consequently for the common good and benefit of the Church, & that therfore by vertue therof the Popes his Successors haue an infallible prerogatiue of not erring in their publike definitions of fayth to the seducing of others, is the agreeing consent of the ancient Fathers in their expositions of this passage of S. Luke.
and consequently for the Common good and benefit of the Church, & that Therefore by virtue thereof the Popes his Successors have an infallible prerogative of not erring in their public definitions of faith to the seducing of Others, is the agreeing consent of the ancient Father's in their expositions of this passage of S. Lycia.
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But because Protestants hold for suspected the authority of these epistles, I omit them, and passe to such as by Protestants are granted to be vndoubtedly of those Popes, to whom they are attributed.
But Because Protestants hold for suspected the Authority of these Epistles, I omit them, and pass to such as by Protestants Are granted to be undoubtedly of those Popes, to whom they Are attributed.
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2. Therfore Agatho a most holy Pope, and whom God graced with Miracles, in his Epistle to the Emperor Constantine Pogonat (which was read in the sixt generall Councell,
2. Therefore Agatho a most holy Pope, and whom God graced with Miracles, in his Epistle to the Emperor Constantine Pogonat (which was read in the sixt general Council,
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Who is ignorant that the holy Church is strengthned by the solidity of the Prince of the Apostles, who in his name receaued the constancy of his mind, being called Peter of a Rock, to whom by the voyce of truth, it is said, Confirme thy Brethren.
Who is ignorant that the holy Church is strengthened by the solidity of the Prince of the Apostles, who in his name received the constancy of his mind, being called Peter of a Rock, to whom by the voice of truth, it is said, Confirm thy Brothers.
And els where he proueth, against Iohn Patriarke of Constantinople, the authority of the Bishop of Rome ouer the vniuersall Church, by the Commission giuen to S. Peter his predecessor:
And Else where he Proves, against John Patriarch of Constantinople, the Authority of the Bishop of Rome over the universal Church, by the Commission given to S. Peter his predecessor:
I reply, that they speake in the cause of God, and his Church, and are worthy of all credit, both because they were men most eminent in learning, & sanctity;
I reply, that they speak in the cause of God, and his Church, and Are worthy of all credit, both Because they were men most eminent in learning, & sanctity;
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A truth, which Theodorus Studites with other his brethren being pressed with the outragious persecutions of •eretikes, professe in their epistle to Paschalis Pope, in these words:
A truth, which Theodorus Studites with other his brothers being pressed with the outrageous persecutions of •eretikes, profess in their epistle to Paschal Pope, in these words:
The same truth is further proued out of an ancient Treatise intituled, A dispute between the Church and the Synagogue, written by a learned Author, aboue 700. yeares since, in which it is said :
The same truth is further proved out of an ancient Treatise entitled, A dispute between the Church and the Synagogue, written by a learned Author, above 700. Years since, in which it is said:
but that, that Church especially whose Bishop Peter (the Head of all Churches after Christ) was to be shold alwayes remaine in the confession of one true fayth.
but that, that Church especially whose Bishop Peter (the Head of all Churches After christ) was to be should always remain in the Confessi of one true faith.
Out of these testimonies I inferre against you, that whatsoeuer Bellarmine in his Controuersies holdeth to the contrary , these words of Christ, I haue prayed for thee Peter &c. containe no priuiledge of Peter peculiar to his person,
Out of these testimonies I infer against you, that whatsoever Bellarmine in his Controversies holds to the contrary, these words of christ, I have prayed for thee Peter etc. contain no privilege of Peter peculiar to his person,
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yet it followeth, that they neuer shall, nor can erre ex cathedra, that is, iudicially, in their Councels, Consistories, publike decrees or definitions of fayth made for the whole Church: for S. Augustine truly sayth;
yet it follows, that they never shall, nor can err ex cathedra, that is, judicially, in their Counsels, Consistories, public decrees or definitions of faith made for the Whole Church: for S. Augustine truly say;
The heauenly Mayster in the chayre of Vnity hath placed the Doctrine of verity, and secured his people, that for euill Prelates they forsake not the chayre of holsome Doctrine, in which chayre euen they that are ill men, are inforced to speake good things.
The heavenly Master in the chair of Unity hath placed the Doctrine of verity, and secured his people, that for evil Prelates they forsake not the chair of wholesome Doctrine, in which chair even they that Are ill men, Are enforced to speak good things.
Christ to manifest vnity constituted one chayre, and ordained the originall of this vnity, beginning from one, giuing the primacy to Peter, that so one Church of Christ,
christ to manifest unity constituted one chair, and ordained the original of this unity, beginning from one, giving the primacy to Peter, that so one Church of christ,
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and one chayre might be manifested &c. He that keeps not this vnity doth he thinke himselfe to hold the fayth? In the Episcopall chayre, sayth Optatus was set Peter, the Head of all the Apostles, to the end, that in this only chayre vnity might be preserued to all.
and one chair might be manifested etc. He that keeps not this unity does he think himself to hold the faith? In the Episcopal chair, say Optatus was Set Peter, the Head of all the Apostles, to the end, that in this only chair unity might be preserved to all.
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From this priuiledge obtayned by Christ for S. Peter & his chayre, it proceedeth that the ancient Fathers haue not doubted to belieue and teach the infallibility of the Roman Church in matters of fayth,
From this privilege obtained by christ for S. Peter & his chair, it Proceedeth that the ancient Father's have not doubted to believe and teach the infallibility of the Roman Church in matters of faith,
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They presumed to carry letters from Schismatikes, and heretikes, to the chayre of Peter, and the principall Church from whence Sacerdotall vnity is deriued;
They presumed to carry letters from Schismatics, and Heretics, to the chair of Peter, and the principal Church from whence Sacerdotal unity is derived;
Surely that which is giuen by our Lord to your Holynesse, is worthy of that most excellent voyce, which proclamed you Blessed, to wit, that you may discerne betweene what is counterfeit,
Surely that which is given by our Lord to your Holiness, is worthy of that most excellent voice, which proclaimed you Blessed, to wit, that you may discern between what is counterfeit,
S. Augustine writing against the Pelagians, and hauing professed that the Bishop of Rome hath from the holy Scriptures authority to declare the true fayth and condemne heresies, addeth :
S. Augustine writing against the Pelagians, and having professed that the Bishop of Rome hath from the holy Scriptures Authority to declare the true faith and condemn heresies, adds:
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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 .
I omit other testimonies no less clear of S. Cyril, of John, and Maximianus Patriarchs of Constantinople, of Venerable Bede, S. Maximus Martyr, Theodorus Studites, Rabanus, and Others formerly alleged.
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,
From this infallibility of the Roman Church it proceeded that the ancient Father's and Counsels for the decision of all doubts of faith had ever recourse to the See of Room,
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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.
an other place of Scripture wherewith we prove the Roman Churches indefectibility in faith, Are the words of christ, Math. 16. Thou art Peter, and upon this Rock I will built my Church ▪ & the gates of hell shall not prevail against it.
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.
and whatsoever persecutions raised by them, have no more power to prevail, then the furious waves of raging tempests against a Rock, firmly seated in the midst of the sea.
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:
and all the other Patriarchal Sees have fallen into heresy, yet against the Roman Church (God protecting it) no persecutions, no errors have prevailed, nor ever shall prevail:
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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 :
and the gates of hell which Are heresies and Arch-heretics shall not prevail against it: for the faith is every Way fortified in him. S. Chrysostom say:
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Possessor a famous African Bishop, and banished by the Arians, consulting Hormisdas Pope, about the Doctrine of Faustus Rhegiensis, yeldeth this reason :
Possessor a famous African Bishop, and banished by the Arians, consulting Hormisdas Pope, about the Doctrine of Faustus Rhegiensis, yieldeth this reason:
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.
Wherefore the disposition of truth remains, and Peter persevering in the strength of a Rock, hath not left the government of the Church, which he once undertook.
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.
For the Creator of the world among all men of the world, chosen S. Peter, to whom he gave the chair of Doctor, to be principally possessed, by a perpetual right of privilege, to the end, that whosoever is desirous to know any divine and profound thing, may have recourse to the oracle, and Doctrine of this instruction.
Who knoweth not, that the holy Church is strengthned by the solidity of the Prince of the Apostles, who with his name receaued the constancy of his minde, being called Peter, of a Rock to whom by the voyce of truth it is said, I will giue thee the keyes of the kingdome of Heauen?
Who Knoweth not, that the holy Church is strengthened by the solidity of the Prince of the Apostles, who with his name received the constancy of his mind, being called Peter, of a Rock to whom by the voice of truth it is said, I will give thee the keys of the Kingdom of Heaven?
All the Churches of Christians had their beginning, and surest foundation from the Roman Church, against which the gates of hell shall no way preuaile, according to the promise of our Sauiour himselfe, that she should haue the keyes of Orthodoxe fayth and confession,
All the Churches of Christians had their beginning, and Surest Foundation from the Roman Church, against which the gates of hell shall no Way prevail, according to the promise of our Saviour himself, that she should have the keys of Orthodox faith and Confessi,
and open to them that come to her religiously seeking true piety, and contrarily shut and stop all hereticall mouthes, that breath out iniquity against heauen.
and open to them that come to her religiously seeking true piety, and contrarily shut and stop all heretical mouths, that breath out iniquity against heaven.
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Theodorus Studites a man very famous for his learning, and constancy in defending the Catholike fayth, writing togeather with other his Colleagues to Paschalis Pope calleth him, Porter of the kingdome of Heauen,
Theodorus Studites a man very famous for his learning, and constancy in defending the Catholic faith, writing together with other his Colleagues to Paschal Pope calls him, Porter of the Kingdom of Heaven,
And the Roman See, The supreme throne in which Christ hath placed the keyes of fayth, against whom the gates of hell, which are the mouthes of Heretikes, haue neuer preuailed,
And the Roman See, The supreme throne in which christ hath placed the keys of faith, against whom the gates of hell, which Are the mouths of Heretics, have never prevailed,
To these testimonies I adde others of Theodoret and Gelasius alleaged by Bellarmine , which make vp more then a full Iury, to pronounce you guilty of a solemne vntruth, in denying that, what was here spoken to Peter, doth accordingly belong to the Pope, by the right of Succession:
To these testimonies I add Others of Theodoret and Gelasius alleged by Bellarmine, which make up more then a full Jury, to pronounce you guilty of a solemn untruth, in denying that, what was Here spoken to Peter, does accordingly belong to the Pope, by the right of Succession:
but to outface it, by calling it, An error, & to obiect against it the comment of Abulensis, who (say you teacheth, that by those words, Blessed art thou Simon, there was granted to S. Peter an infallible certainty of his soules eternall blessednes, which is an excellent priuiledge, but no promise of authority made vnto him.
but to outface it, by calling it, an error, & to Object against it the comment of Abulensis, who (say you Teaches, that by those words, Blessed art thou Simon, there was granted to S. Peter an infallible certainty of his Souls Eternal blessedness, which is an excellent privilege, but no promise of Authority made unto him.
Againe if he say (for I haue not seene him) that Christ by saying, Blessed art thou Simon, granted to S. Peter an infallible assurance of his eternall happines, it followeth not, that the same assurance passeth to his Successors,
Again if he say (for I have not seen him) that christ by saying, Blessed art thou Simon, granted to S. Peter an infallible assurance of his Eternal happiness, it follows not, that the same assurance passes to his Successors,
and therfore to passe to his Successors, according to the nature of priuiledges, which is, that when a prerogatiue is granted to a Gouernor for the good of the Community of which he is Gouernor, (as the office of Head and foundation of the Church was to S. Peter) it dieth not with him,
and Therefore to pass to his Successors, according to the nature of privileges, which is, that when a prerogative is granted to a Governor for the good of the Community of which he is Governor, (as the office of Head and Foundation of the Church was to S. Peter) it Dieth not with him,
for it is disproued out of the words themselues, which being of the present tense, import nothing els but a present blessednes, in hauing so great a fauor bestowed on him,
for it is disproved out of the words themselves, which being of the present tense, import nothing Else but a present blessedness, in having so great a favour bestowed on him,
and modesty in violating the sacred writ, vnlesse to make good the iurisdiction of our Popes deriuatiuely from S. Peter, we can shew that all of them by vertue of their succession from him, are so blessed now in their hopes,
and modesty in violating the sacred writ, unless to make good the jurisdiction of our Popes derivatively from S. Peter, we can show that all of them by virtue of their succession from him, Are so blessed now in their hope's,
for our assertion is, that out of these words of Christ, S. Peter, and his Successors are secured from erring in their publike decrees, and definitions of fayth.
for our assertion is, that out of these words of christ, S. Peter, and his Successors Are secured from erring in their public decrees, and definitions of faith.
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and secured his people, that for ill Prelates they forsake not the Chayre of holsome Doctrine, in which chayre euen ill men are inforced to speake good things.
and secured his people, that for ill Prelates they forsake not the Chair of wholesome Doctrine, in which chair even ill men Are enforced to speak good things.
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And as it is fraud, in you to change the state of the question, so is it folly to inferre, that because Popes may be vicious in their liues, they may erre in their publike definitions of fayth,
And as it is fraud, in you to change the state of the question, so is it folly to infer, that Because Popes may be vicious in their lives, they may err in their public definitions of faith,
S. Augustine obserueth it to be an old tricke of Heretikes, because they cannot calumniate the Scripture, in which they find the Church commended, to calumniate those, by whom she is defended & gouerned, to make them odious.
S. Augustine observeth it to be an old trick of Heretics, Because they cannot calumniate the Scripture, in which they find the Church commended, to calumniate those, by whom she is defended & governed, to make them odious.
And Tertullian long before obserued the same in the heretikes of his tyme, to whom he answered, that what they obiected, were vitia conuersationis, non pradicationis, faults of manners, not of Doctrine:
And Tertullian long before observed the same in the Heretics of his time, to whom he answered, that what they objected, were Vices conuersationis, non pradicationis, Faults of manners, not of Doctrine:
and not to fulfill it, did our Lord Iesus Christ for the Pharisies, of whom he sayth, that they say and do not, do any wrong to the chayre in which they did sit? Did he not commend that chayre of Moyses,
and not to fulfil it, did our Lord Iesus christ for the Pharisees, of whom he say, that they say and do not, do any wrong to the chair in which they did fit? Did he not commend that chair of Moses,
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and reprehend them, preseruing the honor of the chayre? Wherfore you in carping at the vices of some Popes, shew your self to be like to the Donatists, who (sayth S. Augustine had with wicked fury separated themselues from the Roman Church.
and reprehend them, preserving the honour of the chair? Wherefore you in carping At the vices of Some Popes, show your self to be like to the Donatists, who (say S. Augustine had with wicked fury separated themselves from the Roman Church.
And as no vices of Popes could iustify their separation, so neither can it yours. I denie not, but that histories mention sinnes and scandals of some Popes;
And as no vices of Popes could justify their separation, so neither can it yours. I deny not, but that histories mention Sins and scandals of Some Popes;
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Though all the Popes haue not bene holy like Sem and Iaphet, yet (as S. Gregory admonisheth) it is not lawfull for you to imitate wicked Cham, in laying open their faults.
Though all the Popes have not be holy like Sem and Japhet, yet (as S. Gregory Admonisheth) it is not lawful for you to imitate wicked Cham, in laying open their Faults.
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But what if there had bene many? Could their euill life excuse your euill fayth? Shall their falling from God by frailty for a tyme, iustify your departing for euer from Gods Church, by contempt and obstinate rebellion? If the ill liues of Prelates be a sufficient cause to forsake the Church,
But what if there had be many? Could their evil life excuse your evil faith? Shall their falling from God by frailty for a time, justify your departing for ever from God's Church, by contempt and obstinate rebellion? If the ill lives of Prelates be a sufficient cause to forsake the Church,
how can you remaine in your Protestant Congregation? For Luther (whom your brother Klebitius in his booke against the Saxonicall Popedome tearmeth, The Pope of Wittemberg ) was a Iewd Apostata,
how can you remain in your Protestant Congregation? For Luther (whom your brother Klebitius in his book against the Saxonicall Popedom termeth, The Pope of Wittenberg) was a Leud Apostata,
Wherfore since you cannot but know, that the ill liues of some Popes, is a Non sequitur, to proue that they may erre in their definitions of fayth, you cannot be so simple,
Wherefore since you cannot but know, that the ill lives of Some Popes, is a Non sequitur, to prove that they may err in their definitions of faith, you cannot be so simple,
as to alleage it to that end, but only to ease your stomake of some parte of that venime, wherwith it is charged against the authority of the Roman Church.
as to allege it to that end, but only to ease your stomach of Some part of that venom, wherewith it is charged against the Authority of the Roman Church.
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Costerus, as in that very place he confesseth that Popes may be wicked in their liues, so he proueth that they cannot propose to the Church any heresy,
Costerus, as in that very place he Confesses that Popes may be wicked in their lives, so he Proves that they cannot propose to the Church any heresy,
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or error, which is the thing you ought to disproue, but cannot, & therfore diuert from it to rayle at the ill liues of Popes, that haue bene, or may be.
or error, which is the thing you ought to disprove, but cannot, & Therefore divert from it to rail At the ill lives of Popes, that have be, or may be.
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Baronius and Genebraed speake only of such Popes as were intruded, partly by the tyranny of Emperors, partly by the Marquis of Thuscia, partly by the Nobility of Rome, and Princes of Etruria.
Baronius and Genebraed speak only of such Popes as were intruded, partly by the tyranny of Emperor's, partly by the Marquis of Thuscany, partly by the Nobilt of Room, and Princes of Etruria.
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for notwithstanding she suffered greater calamities by the tyranny of these Christian Princes, thē she had euer done vnder any heathenish persecutors,
for notwithstanding she suffered greater calamities by the tyranny of these Christian Princes, them she had ever done under any Heathenish persecutors,
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or the vniuersall power of the Roman Church aboue all others, or yet the absolute continuance therof in the fayth of Christ, you spend many arguments throughout six whole Sections, from the eight to the fourteenth, all which make against your selfe.
or the universal power of the Roman Church above all Others, or yet the absolute Continuance thereof in the faith of christ, you spend many Arguments throughout six Whole Sectis, from the eight to the fourteenth, all which make against your self.
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It is frequent with you to call the supreme Ecclesiasticall iurisdiction of S. Peter and his successors, their dominion. If by dominion you vnderstand a dominiering power, wherwith some temporall Princes gouerne their subiectes, S. Peter forbiddeth that to all ecclesiasticall Prelates , commanding them not to dominiere in the Clergy.
It is frequent with you to call the supreme Ecclesiastical jurisdiction of S. Peter and his Successors, their dominion. If by dominion you understand a domineering power, wherewith Some temporal Princes govern their Subjects, S. Peter forbiddeth that to all ecclesiastical Prelates, commanding them not to dominiere in the Clergy.
But if by dominion, you vnderstand a Fatherly gouerment and iurisdiction ouer the vniuersall Church and their infallible assurance in their definitions of fayth;
But if by dominion, you understand a Fatherly government and jurisdiction over the universal Church and their infallible assurance in their definitions of faith;
for a resolution of such doubts, as rising about the obseruation of the Law, did minister occasion of strife to them that were at Antioch. Oecumenius :
for a resolution of such doubts, as rising about the observation of the Law, did minister occasion of strife to them that were At Antioch. Oecumenius:
for which cause, and to satisfy himselfe with a perfect view of his person, and behauiour, notwithstanding his great employments, he stayed 15. dayes with him.
for which cause, and to satisfy himself with a perfect view of his person, and behaviour, notwithstanding his great employments, he stayed 15. days with him.
If therfore the generall accord of sacred expositors be of weight, this 1. place of S. Paul which you produce to disproue his subiection to S. Peter, is so farre from disprouing it, that it strongly proueth it, and his owne acknowledgment therof.
If Therefore the general accord of sacred expositors be of weight, this 1. place of S. Paul which you produce to disprove his subjection to S. Peter, is so Far from disproving it, that it strongly Proves it, and his own acknowledgment thereof.
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Againe: 14. yeares after this time (sayth S. Paul) I went vp to Hierusalem, according to reuelation to conferre with them the Ghospell which I preach among the Gentils.
Again: 14. Years After this time (say S. Paul) I went up to Jerusalem, according to Revelation to confer with them the Gospel which I preach among the Gentiles.
What equality? of iurisdiction, and power? No: (for a subiect may conferre with his Superiour, a Collegiall with his Rector) but of Doctrine, and learning only;
What equality? of jurisdiction, and power? No: (for a Subject may confer with his Superior, a Collegial with his Rector) but of Doctrine, and learning only;
Neuerthelesse because he had not conuersed with Christ in mortall flesh, nor learned his Doctrine from the other Apostles, which had bene instructed by him before his death,
Nevertheless Because he had not conversed with christ in Mortal Flesh, nor learned his Doctrine from the other Apostles, which had be instructed by him before his death,
and conferred his Ghospell with the chiefe Apostles, to the end that the Gentils might be certified of the truth of his Doctrine, knowing it to haue their approbation,
and conferred his Gospel with the chief Apostles, to the end that the Gentiles might be certified of the truth of his Doctrine, knowing it to have their approbation,
But you that borow your argument from Salmeron , why do you conceale what followeth in his Comment? If (sayth he) it was needfull for so great an Apostle of Christ, to conferre his Ghospell with the Apostles, and Peter;
But you that borrow your argument from Salmeron, why do you conceal what follows in his Comment? If (say he) it was needful for so great an Apostle of christ, to confer his Gospel with the Apostles, and Peter;
how much more necessary was it, that Luther and Caluin should haue brought theirs, to be conferred with the See Apostolike? With what pillars of the Church did they conferre it,
how much more necessary was it, that Luther and Calvin should have brought theirs, to be conferred with the See Apostolic? With what pillars of the Church did they confer it,
And to Salmerons testimony, I adde your owne confessions in the late Declaration of the Archbishops and Bishops of Scotland against the pretended Generall assembly holden at Glascow ;
And to salmerons testimony, I add your own confessions in the late Declaration of the Archbishop's and Bishops of Scotland against the pretended General assembly held At Glasgow;
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If the Apostle Paul himselfe (sayth S. Augustine) being called from Heauen, after the Ascension of our Lord, had not found the Apostles liuing, that by communicating and conferring his Ghospell with thew, he might shew himselfe to be of the same society, the Church would giue no credit at all vnto him.
If the Apostle Paul himself (say S. Augustine) being called from Heaven, After the Ascension of our Lord, had not found the Apostles living, that by communicating and conferring his Gospel with thew, he might show himself to be of the same society, the Church would give no credit At all unto him.
and did worke Miracles as they did (our Lord therby commending him) he deserued so great authority, that his words at this day are heard in the Church,
and did work Miracles as they did (our Lord thereby commending him) he deserved so great Authority, that his words At this day Are herd in the Church,
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and yet not that, in authority and iurisdiction, (of which he speaketh not) but in the dignity of an Apostle, in his great labors, in his Miracles, in his reuelations, in his dangers and iourneys vndertaken for the preaching of Christ,
and yet not that, in Authority and jurisdiction, (of which he speaks not) but in the dignity of an Apostle, in his great labors, in his Miracles, in his revelations, in his dangers and journeys undertaken for the preaching of christ,
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But you vrge the testimonies of Fathers. vpon this text of S. Paul: And first that S. Ambrose saith , Paul was no lesse in dignity, then Peter. You falsity.
But you urge the testimonies of Father's. upon this text of S. Paul: And First that S. Ambrose Says, Paul was no less in dignity, then Peter. You falsity.
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S. Ambrose there compares not Paul with Peter in particular, but speaking of him and the rest in generall sayth, that, albeit he were called to the Apostleship after them all,
S. Ambrose there compares not Paul with Peter in particular, but speaking of him and the rest in general say, that, albeit he were called to the Apostleship After them all,
For, to insinuat that S. Maximus preferred Paul before Peter, you peruert the order of his words, placing Peter after Paul, which S. Maximus doth not,
For, to insinuate that S. Maximus preferred Paul before Peter, you pervert the order of his words, placing Peter After Paul, which S. Maximus does not,
yet I know not how Peter and Paul by a peculiar prerogatiue of fayth in our Sauiour, surpasse the rest &c. But which of the two is to be preferred, is vncertaine,
yet I know not how Peter and Paul by a peculiar prerogative of faith in our Saviour, surpass the rest etc. But which of the two is to be preferred, is uncertain,
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for one thing it is to be equall with Peter in the honor of Apostleship (in which all the Apostles were equall vnto him) and another, to be equall to him in authority, which none of the Apostles were.
for one thing it is to be equal with Peter in the honour of Apostleship (in which all the Apostles were equal unto him) and Another, to be equal to him in Authority, which none of the Apostles were.
But by the like argument you might inferre that S. Paul by calling Christ, The minister of Circumcision, and himselfe, Doctor of the Gentiles, signified that himselfe had a distinct ordinary ministration from Christ,
But by the like argument you might infer that S. Paul by calling christ, The minister of Circumcision, and himself, Doctor of the Gentiles, signified that himself had a distinct ordinary ministration from christ,
for (sayth Oecumenius) though he speake this of Peter praedicationis causa, to authorize his owne Doctrine (with the Galathians) yet he respecteth and honoreth Peter farre aboue himselfe, that is to say,
for (say Oecumenius) though he speak this of Peter praedicationis causa, to authorise his own Doctrine (with the Galatians) yet he respecteth and Honoureth Peter Far above himself, that is to say,
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that, Christ deliuered to him the gouermēt of the Church throughout the whole world, & the charge of feeding those sheep, which he had redeemed with his bloud .
that, christ Delivered to him the government of the Church throughout the Whole world, & the charge of feeding those sheep, which he had redeemed with his blood.
because they were all Princes ouer the whole Church, as S. Hierome and others collect out of those words of the Psalme, Thou shalt make them Princes ouer all the earth.
Because they were all Princes over the Whole Church, as S. Jerome and Others collect out of those words of the Psalm, Thou shalt make them Princes over all the earth.
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2. because ascending by gradation he placeth Peter aboue himselfe, and next vnto Christ: I am Paules, and I Apolloes, but I of Cephas, and I of Christ.
2. Because ascending by gradation he places Peter above himself, and next unto christ: I am Paul's, and I Apollo's, but I of Cephas, and I of christ.
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and if here (as you say) he is named before Peter, because he was Bishop of Hierusalem, it is no argument to proue him Superior or equall in authority to Peter.
and if Here (as you say) he is nam before Peter, Because he was Bishop of Jerusalem, it is no argument to prove him Superior or equal in Authority to Peter.
S. Bernard nameth Paul & Mathew before Peter, and yet in that very place expresly sayth, that the Pastorall care of the whole Church was committed to Peter.
S. Bernard names Paul & Matthew before Peter, and yet in that very place expressly say, that the Pastoral care of the Whole Church was committed to Peter.
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yet he acknowledged the superiority not to belong to himselfe, but to Peter, & that therfore not he but Peter shewed his authority in the cariage of that busines.
yet he acknowledged the superiority not to belong to himself, but to Peter, & that Therefore not he but Peter showed his Authority in the carriage of that business.
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I conclude therfore that if S. Paul once named Iames before Peter (which is yet doubtfull) it is a non sequitur to collect from thence, that he held Iames superior or equall in authority to Peter.
I conclude Therefore that if S. Paul once nam James before Peter (which is yet doubtful) it is a non sequitur to collect from thence, that he held James superior or equal in Authority to Peter.
You shew your selfe to be one of those men of whom S. Peter sayth, that reading S. Paules epistles, they depraue them, and the rest of the Scriptures, to their owne perdition.
You show your self to be one of those men of whom S. Peter say, that reading S. Paul's Epistles, they deprave them, and the rest of the Scriptures, to their own perdition.
Not vnlike to this, is the argument you make to proue that S. Paul (forsooth) butteth and excopteth against Peters authority, because he sayth , I went to Hierusalem to see Peter,
Not unlike to this, is the argument you make to prove that S. Paul (forsooth) butteth and excopteth against Peter's Authority, Because he say, I went to Jerusalem to see Peter,
as not hauing bene authorized by the other Apostles, if the spirit of Popery had reigned in those dayes, his Aduersaries might haue replyed, that Peter being the Vicar of Christ,
as not having be authorized by the other Apostles, if the Spirit of Popery had reigned in those days, his Adversaries might have replied, that Peter being the Vicar of christ,
TO the former obiections you adde others, concerning some priuiledges granted to other Apostles, and not to S. Peter; which I will briefly touch. The first is ;
TO the former objections you add Others, Concerning Some privileges granted to other Apostles, and not to S. Peter; which I will briefly touch. The First is;
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Surely our Lord preferred Peter before Iohn, and bestowing the Princedome on Peter did not therfore withdraw his affection from the disciple whom he loued.
Surely our Lord preferred Peter before John, and bestowing the Princedom on Peter did not Therefore withdraw his affection from the disciple whom he loved.
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for he that durst not then aske, but did is by another, after the charge of his brethren was giuen to him committeth is not to another, but himselfe asketh the Maister; and Iohn is silens.
for he that durst not then ask, but did is by Another, After the charge of his brothers was given to him Committeth is not to Another, but himself asks the Master; and John is silens.
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And this man, what? wilt thou haue me to be placed as Head ouer the disciples, what then dost thou commaund him to doe? Our Lord answered, as it were checking Peter:
And this man, what? wilt thou have me to be placed as Head over the Disciples, what then dost thou command him to do? Our Lord answered, as it were checking Peter:
The gouerment of the sheep is committed to Peter: and not only that; but he asketh, and is made a mediator for him, that was best beloued. So these Fathers.
The government of the sheep is committed to Peter: and not only that; but he asks, and is made a Mediator for him, that was best Beloved. So these Father's.
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& these two Apostles, to Alexander, and his two friends, Craterus and Ephestion. Craterus loued Alexander as a King, looking to his publike affayres, and honor:
& these two Apostles, to Alexander, and his two Friends, Craterus and Ephestion. Craterus loved Alexander as a King, looking to his public affairs, and honour:
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Ephestion loued his person, diligently procuring his health, and priuat well-doing: whereupon Alexander was wont to say, that Craterus loued the King; and Ephestion loued Alexander.
Ephestion loved his person, diligently procuring his health, and private welldoing: whereupon Alexander was wont to say, that Craterus loved the King; and Ephestion loved Alexander.
Paul (sayth Chrysostome reproues, & Peter heares, to the end that whiles the Mayster reproued holds his peace, the schollers may learne to change their opinion. S. Augustine:
Paul (say Chrysostom reproves, & Peter hears, to the end that while the Master reproved holds his peace, the Scholars may Learn to change their opinion. S. Augustine:
All which discouereth your ignorance, in saying , that with all like circumstances of opposition, in true tenor of morality, one can hardly reprehend another, vnlesse he be his equall.
All which Discovereth your ignorance, in saying, that with all like Circumstances of opposition, in true tenor of morality, one can hardly reprehend Another, unless he be his equal.
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Finally so certaine it is, that all antiquity belieued S. Peter to be Superior in authority to S. Paul, that (as S. Hierome noteth) blasphemous Porphyrius taxed S. Paul of petulancy,
Finally so certain it is, that all antiquity believed S. Peter to be Superior in Authority to S. Paul, that (as S. Jerome notes) blasphemous Porphyrius taxed S. Paul of petulancy,
But you make a digression to tell vs, of a notorious prerogatiue, which our Popes challenge to themselues in their bookes of priuiledges authorized by themselues for their owne licenciousnesse, saying:
But you make a digression to tell us, of a notorious prerogative, which our Popes challenge to themselves in their books of privileges authorized by themselves for their own licentiousness, saying:
None presumeth to reprehend the Pope, except only in case he depart from the fayth: no, not although otherwise he draw innumerable multitudes with himselfe into Hell.
None Presumeth to reprehend the Pope, except only in case he depart from the faith: no, not although otherwise he draw innumerable Multitudes with himself into Hell.
And I aske you, Syr why do you so? For you cannot but remember, that in your hatefull libell, set forth many yeares since vnder the title of, A discouery of Romish doctrine in the case of conspiracy & rebellion, you proposed this very obiection,
And I ask you, Sir why do you so? For you cannot but Remember, that in your hateful libel, Set forth many Years since under the title of, A discovery of Romish Doctrine in the case of Conspiracy & rebellion, you proposed this very objection,
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and that a learned Antagonist of yours in his Treatise tending to mitigation, against the seditious writings of Thomas Morton Minister, told you , that many yeares before that tyme the same obiection had bene set forth in print, by Syr Francis Hastings, in his Watchword, and defence therof, and stoutly auouched by Mathew Sutcliffe Minister, his Aduocate and Proctor of that defence:
and that a learned Antagonist of yours in his Treatise tending to mitigation, against the seditious writings of Thomas Mortonum Minister, told you, that many Years before that time the same objection had be Set forth in print, by Sir Francis Hastings, in his Watchword, and defence thereof, and stoutly avouched by Matthew Sutcliffe Minister, his Advocate and Proctor of that defence:
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and fraudes discouered therin, that the said Mathew Sutcliffe in his Reply intituled, A full and round answere, thought good to let it passe roundly, without any answere at all:
and frauds discovered therein, that the said Matthew Sutcliffe in his Reply entitled, A full and round answer, Thought good to let it pass roundly, without any answer At all:
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and that none ought therin to say vnto him, why do you so? You call this, the height of all desperate presumption in the Popes, to make themselues incontroulable in their mischiefes. A bold censure.
and that none ought therein to say unto him, why do you so? You call this, the height of all desperate presumption in the Popes, to make themselves incontroulable in their mischiefs. A bold censure.
Kings haue fullnesse of power to dispose of the temporall offices of their kingdomes, and none ought to say vnto them, Why do you so? Will you therfore tell them, that this their authority is the height of all desperate presumption to make themselues incontroulable in their mischiefes? No;
Kings have fullness of power to dispose of the temporal Offices of their kingdoms, and none ought to say unto them, Why do you so? Will you Therefore tell them, that this their Authority is the height of all desperate presumption to make themselves incontroulable in their mischiefs? No;
But not contenting your selfe with censuring, & condemning Popes, you carpe at the holy Martyr S. Boniface, (whom all Germany reuerenceth as their Apostle) for teaching, that albeit the Pope shold by his scandalous life draw innumerable multitudes with him into hell,
But not contenting your self with censuring, & condemning Popes, you carp At the holy Martyr S. Boniface, (whom all Germany reverenceth as their Apostle) for teaching, that albeit the Pope should by his scandalous life draw innumerable Multitudes with him into hell,
for dare you say, that if an Emperor, a King or any other absolute Prince be of so scandalous a life, that by his example he lead thousands with him into Hell, he may therefore be deposed? Wherfore since you will hold it to be good doctrine, that albeit a temporall Prince,
for Dare you say, that if an Emperor, a King or any other absolute Prince be of so scandalous a life, that by his Exampl he led thousands with him into Hell, he may Therefore be deposed? Wherefore since you will hold it to be good Doctrine, that albeit a temporal Prince,
yea or many Princes liuing at the same tyme, shold by their vicious liues, draw thousands with them into hell, none of them may therefore be corrected iuridically;
yea or many Princes living At the same time, should by their vicious lives, draw thousands with them into hell, none of them may Therefore be corrected juridically;
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Againe S. Peter writ his epistles to all the faythfull, and in regard therof you intitle them, Generall Epistles, and we, Catholike Epistles, a title, which is not giuen to those of S. Paul. Your sixth Obiection is :
Again S. Peter writ his Epistles to all the faithful, and in regard thereof you entitle them, General Epistles, and we, Catholic Epistles, a title, which is not given to those of S. Paul. Your sixth Objection is:
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When Christ saw two ships standing by the lake of Genezareth, going into the one, ship that was Simons, and sitting, he taught the multitude out of the ship;
When christ saw two ships standing by the lake of Gennesaret, going into the one, ship that was Simons, and sitting, he taught the multitude out of the ship;
and the preaching of Gods word out of the ship of Simon in particucular, signifies, that Christ dwelleth in that society, which keepes the fayth and communion of Peter,
and the preaching of God's word out of the ship of Simon in particucular, signifies, that christ dwells in that society, which keeps the faith and communion of Peter,
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Our Lord (sayth S. Ambrose) goeth only into that ship of the Church, of which Peter is Mayster, our Lord saying, Vpon this rock I will build my Church.
Our Lord (say S. Ambrose) Goes only into that ship of the Church, of which Peter is Master, our Lord saying, Upon this rock I will built my Church.
Which Doctrine S. Hierome likewise deliuereth, comparing the Roman Church to the Arke of Nōe, out of which whosoeuer is, shall perish at the coming of the floud.
Which Doctrine S. Jerome likewise Delivereth, comparing the Roman Church to the Ark of None, out of which whosoever is, shall perish At the coming of the flood.
in her wisdome sayleth, perfidiousnesse is absent, fayth fauoureth: for how cold that ship be tossed, of which he is Gouernor, that is the strength of the Church? And S. Bernard : The sea is the world; the ships, the Churches:
in her Wisdom saileth, perfidiousness is absent, faith favours: for how cold that ship be tossed, of which he is Governor, that is the strength of the Church? And S. Bernard: The sea is the world; the ships, the Churches:
From whence it is, that Peter walking on the waters like our Lord, shewed himselfe to be the only Vicar of Christ, which was not to gouerne one nation, but all;
From whence it is, that Peter walking on the waters like our Lord, showed himself to be the only Vicar of christ, which was not to govern one Nation, but all;
and therfore wheras each of the others hath his peculiar ship, to thee (he speakes to Eugenius Pope S. Peters successor) is committed that one mighty great ship made of them all, to wit the vniuersall Church of the whole world.
and Therefore whereas each of the Others hath his peculiar ship, to thee (he speaks to Eugenius Pope S. Peter's successor) is committed that one mighty great ship made of them all, to wit the universal Church of the Whole world.
and passengers, that sayled with S. Paul. Your seauenth and principall Obiection is : If S. Peter had written of himselfe, as S. Paul did of himselfe, saying:
and passengers, that sailed with S. Paul. Your Seventh and principal Objection is: If S. Peter had written of himself, as S. Paul did of himself, saying:
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How proue you this? because (say you) Dionysius Bishop of the Corinthians, ( witnesse Eusebius sayth, that Peter and Paul both founded the Church of Corinth, and that of Rome. This then is your argument: Dionysius Bish. of Corinth sayth;
How prove you this? Because (say you) Dionysius Bishop of the Corinthians, (witness Eusebius say, that Peter and Paul both founded the Church of Corinth, and that of Rome. This then is your argument: Dionysius Bish. of Corinth say;
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It is true, that we account it a great honor, and happinesse for the Church of Rome, to haue bene founded by those two most glorious Princes of the Apostles:
It is true, that we account it a great honour, and happiness for the Church of Rome, to have be founded by those two most glorious Princes of the Apostles:
for (as Tertullian obserueth) they powred into her all their doctrine, togeather with their bloud, and enriched her with the inestimable treasure of their sacred bodies.
for (as Tertullian observeth) they poured into her all their Doctrine, together with their blood, and enriched her with the inestimable treasure of their sacred bodies.
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But her chiefest dignity, and that which maketh her absolutely the Head and Mother of all Churches, is, that S. Peter the supreme Pastor and Gouernor of the vniuersall Church fixed his seate at Rome,
But her chiefest dignity, and that which makes her absolutely the Head and Mother of all Churches, is, that S. Peter the supreme Pastor and Governor of the universal Church fixed his seat At Room,
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for when not long after S. Peter and Paul had founded a Church among them, they fell into errors and dissentions among themselues, S. Clement Pope successor to S. Peter, writ vnto them (sayth S. Irenaeus) potentissimas literas, most effectuall letters, reducing them to peace,
for when not long After S. Peter and Paul had founded a Church among them, they fell into errors and dissensions among themselves, S. Clement Pope successor to S. Peter, writ unto them (say S. Irnaeus) potentissimas literas, most effectual letters, reducing them to peace,
and shewing them the Doctrine, which they had newly receaued from the Apostles. And to the same purpose Soter Pope, not long after, writ also vnto them.
and showing them the Doctrine, which they had newly received from the Apostles. And to the same purpose Soter Pope, not long After, writ also unto them.
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and hereditary to the Church of Rome, we do therin nothing more, then what the most holy and learned Doctors of Gods Church from tyme to tyme haue done.
and hereditary to the Church of Rome, we do therein nothing more, then what the most holy and learned Doctors of God's Church from time to time have done.
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but if they reade not this in the Scripture, but seeke to persuade it by their contentions wrangling, I belieue those things which are read in the holy Scriptures,
but if they read not this in the Scripture, but seek to persuade it by their contentions wrangling, I believe those things which Are read in the holy Scriptures,
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for that the Roman Church cannot erre in sayth I haue already proued out of Scriptures and Fathers, which therfore conuince her to be the true Catholike Church, in which the spirit of truth dwelleth for euer And that the Catholike Church,
for that the Roman Church cannot err in say I have already proved out of Scriptures and Father's, which Therefore convince her to be the true Catholic Church, in which the Spirit of truth dwells for ever And that the Catholic Church,
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But because you seeme to thinke, that out of this text of S. Paul it cannot be proued, that the fayth which S. Peter deliuered to the Romans, is hereditary to the Church of Rome,
But Because you seem to think, that out of this text of S. Paul it cannot be proved, that the faith which S. Peter Delivered to the Roman, is hereditary to the Church of Rome,
or that the Catholike fayth, and the Romen fayth are all one, it will not be amisse to let you heare, what the ancient Fathers (the best interpreters of Scripture) haue belieued in this point.
or that the Catholic faith, and the Romen faith Are all one, it will not be amiss to let you hear, what the ancient Father's (the best Interpreters of Scripture) have believed in this point.
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and heretikes, to the chayre of Peter, and the principall Church, from whence Sacerdotall vnity is deriued, not considering, that the Romans are they whose fayth was praysed by the mouth of the Apostle,
and Heretics, to the chair of Peter, and the principal Church, from whence Sacerdotal unity is derived, not considering, that the Roman Are they whose faith was praised by the Mouth of the Apostle,
When (sayth he to Demetrias) thou wast litle, and the Bishop Anastasius of happy and holy memory gouerned the Roman Church, a cruell tempest of heretikes risen out of the Easterne parts attempted to pollute and corrupt the sincerity of that fayth, which had bene commended by the mouth of the Apostle:
When (say he to Demetrias) thou wast little, and the Bishop Anastasius of happy and holy memory governed the Roman Church, a cruel tempest of Heretics risen out of the Eastern parts attempted to pollute and corrupt the sincerity of that faith, which had be commended by the Mouth of the Apostle:
and spring vp in some, I thought it my duety, to admonish thee in a deuout zeale of Charity, that thou keepe fast the fayth of S. Innocentius his sonne,
and spring up in Some, I Thought it my duty, to admonish thee in a devout zeal of Charity, that thou keep fast the faith of S. Innocentius his son,
and successor in the Apostolicall chayre. And writing to Theophilus, Patriarke of Alexandria : Know, that we haue nothing in greater recommendation, then to conserue the statutes of Christ,
and successor in the Apostolical chair. And writing to Theophilus, Patriarch of Alexandria: Know, that we have nothing in greater recommendation, then to conserve the statutes of christ,
and not to transgresse the bounds of our Fathers, and alwayes to haue in mynde the Roman fayth praysed by the mouth of the Apostle, wherof the Church of Alexandria glories to partake.
and not to transgress the bounds of our Father's, and always to have in mind the Roman faith praised by the Mouth of the Apostle, whereof the Church of Alexandria Glories to partake.
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And impugning Ruffinus his errors as being contrary to the Catholike fayth : Know thou, that the Roman fayth commended by the Apostle, receaues not such delusions:
And impugning Ruffinus his errors as being contrary to the Catholic faith: Know thou, that the Roman faith commended by the Apostle, receives not such delusions:
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Who-euer thou art, that auouchest new sects, I pray thee haue respect to the Roman eares, spare the fayth which was commended by the voyce of the Apostle. And to Paula and Eustochium :
Whoever thou art, that avouchest new Sects, I pray thee have respect to the Roman ears, spare the faith which was commended by the voice of the Apostle. And to Paula and Eustochium:
where is so great concourse to Churches, and to Martyrs sepulchers &c. Not that the Romans haue any other fayth then the rest of the christian Churches,
where is so great concourse to Churches, and to Martyrs sepulchers etc. Not that the Roman have any other faith then the rest of the christian Churches,
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but for the profit that followed therof, because they being Lords of nations, other countreys were moued to belieue by their example: for as the Glosse sayth;
but for the profit that followed thereof, Because they being lords of Nations, other Countries' were moved to believe by their Exampl: for as the Gloss say;
But he was not able to deceaue the Roman Church, (though be endeauored, to do is) because the most blessed Pope Zozimus called to minde what opinion (Innocentius) his predecessor worthy to be imitated, had of his proceeding:
But he was not able to deceive the Roman Church, (though be endeavoured, to do is) Because the most blessed Pope Zozimus called to mind what opinion (Innocentius) his predecessor worthy to be imitated, had of his proceeding:
The reason therfore why Pelagius after he had deceaued the Councell of Palestine, endeauored also to deceaue the Roman Church by a feigned profession of his fayth sent to Innocentius Pope, was,
The reason Therefore why Pelagius After he had deceived the Council of Palestine, endeavoured also to deceive the Roman Church by a feigned profession of his faith sent to Innocentius Pope, was,
because it was the constant beliefe of all Christians in those dayes, that the Roman Church as being heyre of the fayth commended by S. Paul, could not approue any doctrine,
Because it was the constant belief of all Christians in those days, that the Roman Church as being heir of the faith commended by S. Paul, could not approve any Doctrine,
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With this profession Pelagius sought to deceaue the Roman Church, but could not, because Zozimus (sayth S. Augustine considered what iudgment the fayth of the Romans commended by the Apostle, had made of him in the tyme of (Innocentius) his predecessor. For which cause Procopius truly said :
With this profession Pelagius sought to deceive the Roman Church, but could not, Because Zozimus (say S. Augustine considered what judgement the faith of the Roman commended by the Apostle, had made of him in the time of (Innocentius) his predecessor. For which cause Procopius truly said:
I conclude therfore, that (if the holy Fathers haue vnderstood the Scriptures aright) the fayth of the Roman Church is proued to be infallible, not only by the Scriptures formerly alleaged ,
I conclude Therefore, that (if the holy Father's have understood the Scriptures aright) the faith of the Roman Church is proved to be infallible, not only by the Scriptures formerly alleged,
for if they obserue, that when the Apostle sayth to the Romans, your fayth is published euery where, it is an hyperbole (because the sense is not, that the fayth which they belieued, was then actually preached throughout the whole world,
for if they observe, that when the Apostle say to the Roman, your faith is published every where, it is an hyperbole (Because the sense is not, that the faith which they believed, was then actually preached throughout the Whole world,
And (as Tolet noteth out of S. Chrysostome, but you to detract from the Romans what prayse you can, conceale it) this publike same and knowledg of their beliefe, was an example and a great motiue for other nations to receaue the fayth of Christ.
And (as Tolet notes out of S. Chrysostom, but you to detract from the Roman what praise you can, conceal it) this public same and knowledge of their belief, was an Exampl and a great motive for other Nations to receive the faith of christ.
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and Roman were all one, the testimonies of antiquity which I haue formerly brought in profe therof, shew that none but he, which is not so much as vulgarly read in Ecclesiasticall history, can be ignorant of so certaine a truth.
and Roman were all one, the testimonies of antiquity which I have formerly brought in proof thereof, show that none but he, which is not so much as vulgarly read in Ecclesiastical history, can be ignorant of so certain a truth.
if not of a larger commendation of the Church of Thessalonica by the same Apostle. 1. Thessal. 1.2. We giue thankes alwayes to God for you all, making mention of you in our prayers, remembring without ceasing your worke of fayth.
if not of a larger commendation of the Church of Thessalonica by the same Apostle. 1. Thessal. 1.2. We give thanks always to God for you all, making mention of you in our Prayers, remembering without ceasing your work of faith.
for as Baronius obserueth out of S. Chrysostome, the Romans being Head of the world, their fayth was a forcible motiue to bring other nations to belieue in Christ.
for as Baronius observeth out of S. Chrysostom, the Roman being Head of the world, their faith was a forcible motive to bring other Nations to believe in christ.
but by diuine ordination came from Antioch to Rome, to preach the Ghospell and fixe his chayre in that Citty, that so the chiefe seat of religion might be, where the Head of superstition had bene:
but by divine ordination Come from Antioch to Room, to preach the Gospel and fix his chair in that city, that so the chief seat of Religion might be, where the Head of Superstition had be:
And wheras the Apostle sayth, The fayth of the Romans is published throughout the whole world, the same S. Anselme noteth , that he sayth not so to the Thessalonians,
And whereas the Apostle say, The faith of the Roman is published throughout the Whole world, the same S. Anselm notes, that he say not so to the Thessalonians,
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And hereby it appeareth that the Romans for the example of their fayth and the profit that redounded therby to others, were preferred by S. Paul before the Thessalonians,
And hereby it appears that the Roman for the Exampl of their faith and the profit that redounded thereby to Others, were preferred by S. Paul before the Thessalonians,
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as farre as the whole world (ouer which the conuersion of Rome was quickly spread) exceedeth Macedonia & Achaia, with a few bordering Prouinces, which only had notice of the Thessalonians.
as Far as the Whole world (over which the conversion of Rome was quickly spread) exceeds Macedonia & Achaia, with a few bordering Provinces, which only had notice of the Thessalonians.
But lest we should gather any preeminence of the Roman Church, because the Epistle to the Romans among all S. Pauls epistles hath the first place, you preoccupate this obiection, telling vs that the epistle to the Thessalonians and others were written before that to the Romans. Be it so:
But lest we should gather any preeminence of the Roman Church, Because the Epistle to the Roman among all S. Paul's Epistles hath the First place, you preoccupate this objection, telling us that the epistle to the Thessalonians and Others were written before that to the Roman. Be it so:
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because it was addressed to that Citty which was then Head of the whole world, and because the Roman Church still vntill this day hath the soueraignty of all Churches.
Because it was addressed to that city which was then Head of the Whole world, and Because the Roman Church still until this day hath the sovereignty of all Churches.
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And in his commentary of the eight verse of the first Chapter, Here againe (sayth he) it is manifest, that the •pistle to the Romans ought to be placed first,
And in his commentary of the eight verse of the First Chapter, Here again (say he) it is manifest, that the •pistle to the Roman ought to be placed First,
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THat S. Paul in his epistle to the Romans hath giuen sufficient testimony of the preeminency of the Roman Church aboue all others, is a thing manifest,
THat S. Paul in his epistle to the Roman hath given sufficient testimony of the Preeminence of the Roman Church above all Others, is a thing manifest,
The first is , that whereas the epistles of S. Iames, Peter, Iude, and Iohn are intituled Catholike epistle•, if S. Paul had bene possessed with the spirit of the now Bishop of Rome, he would haue intituled the Church of Rome, the Catholike Church,
The First is, that whereas the Epistles of S. James, Peter, Iude, and John Are entitled Catholic epistle•, if S. Paul had be possessed with the Spirit of the now Bishop of Rome, he would have entitled the Church of Rome, the Catholic Church,
To the first I answere, that the Apostles themselues did not giue to any of their epistles the name of Catholike epistles. That title is prefixed to the epistles of Iames, Peter, Iohn,
To the First I answer, that the Apostles themselves did not give to any of their Epistles the name of Catholic Epistles. That title is prefixed to the Epistles of James, Peter, John,
& Iude by the Church for diuers reasons, which you may reade in Salmeron and chiefly because (as S. Augustine witnesseth) they were written against the heresy of Simon Magus, defending Iustification by only fayth, wherin Protestants are his heires.
& Iude by the Church for diverse Reasons, which you may read in Salmeron and chiefly Because (as S. Augustine Witnesseth) they were written against the heresy of Simon Magus, defending Justification by only faith, wherein Protestants Are his Heirs.
and to the same end you say, allata alia solutione, ad hunc redit, that hauing brought another solution he returnes to this, saying, but the first solution in my iudgment is more so•de, which words containe a most notorious falsification:
and to the same end you say, allata Alias solution, ad hunc Redeem, that having brought Another solution he returns to this, saying, but the First solution in my judgement is more so•de, which words contain a most notorious falsification:
But of what import to your cause is this iugling? Marry, that because in the second solution Salmeron mentioneth the factions that were then in Rome betweene the Iewes and Gentiles, you may inferre, that S. Paul did thinke Rome to be (as other Churches) subiect to the alteration of Schismes and factions:
But of what import to your cause is this juggling? Marry, that Because in the second solution Salmeron mentioneth the factions that were then in Room between the Iewes and Gentiles, you may infer, that S. Paul did think Rome to be (as other Churches) Subject to the alteration of Schisms and factions:
and in proofe therof you say, that, not only our Professors among themselues, but also Popes and Antipopes were distracted into diuers Schismes, and factions &c. One of our deuout Doctors reckoning the number of these Schismes to haue ben twenty;
and in proof thereof you say, that, not only our Professors among themselves, but also Popes and Antipopes were distracted into diverse Schisms, and factions etc. One of our devout Doctors reckoning the number of these Schisms to have been twenty;
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If then Antipopes or other professors of the Roman Church haue broken the bond of charity, was it therfore lawfull for you to renounce the fayth of the Roman Church? If Schismes be a lawfull cause of departure, who can stay in your Protestant congregation, diuided & subdiuided into Lutherans, Caluinists, Zwinglians, Brownists and a thousand other Sects vnder these? new ones daily arising among you,
If then Antipopes or other professors of the Roman Church have broken the bound of charity, was it Therefore lawful for you to renounce the faith of the Roman Church? If Schisms be a lawful cause of departure, who can stay in your Protestant congregation, divided & subdivided into Lutherans, Calvinists, Zwinglians, Brownists and a thousand other Sects under these? new ones daily arising among you,
and others, nor the emulation of secular Princes, (were they Kings or Emperors) nor the many Schismes and diuisions betweene the lawfull Popes and Antipopes,
and Others, nor the emulation of secular Princes, (were they Kings or Emperor's) nor the many Schisms and divisions between the lawful Popes and Antipopes,
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and all subiects in temporall power with their Princes, because Christ hauing shed his bloud equally for all, the soules of all are equally deare to him,
and all Subjects in temporal power with their Princes, Because christ having shed his blood equally for all, the Souls of all Are equally deer to him,
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But to inferre from thence, that the Bishop of Rome may teach hereticall Doctrine ex Cathedra, or that the whole Roman Church may fall from the fayth (which is the poynt in controuersy) nether is it S. Pauls meaning,
But to infer from thence, that the Bishop of Rome may teach heretical Doctrine ex Cathedra, or that the Whole Roman Church may fallen from the faith (which is the point in controversy) neither is it S. Paul's meaning,
3. As little to your purpose it is, that S. Paul sayth to the Romans, I desire to see you, that I may impart vnto you some spirituall grace to confirme you:
3. As little to your purpose it is, that S. Paul say to the Roman, I desire to see you, that I may impart unto you Some spiritual grace to confirm you:
for therby, as S. Hierome (or whosoeuer is the author of those Commentaries) Theodoret, S. Chrysostome and S. Thomas expound , he sheweth that they had receaued the fayth already from S. Peter:
for thereby, as S. Jerome (or whosoever is the author of those Commentaries) Theodoret, S. Chrysostom and S. Thomas expound, he shows that they had received the faith already from S. Peter:
not that they had not receaued the fayth by the preaching of Peter, but that their fayth might be strengthned by the witnesse and doctrine of two Apostles.
not that they had not received the faith by the preaching of Peter, but that their faith might be strengthened by the witness and Doctrine of two Apostles.
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Wherfore S. Paul desired to see them to confirme them, that is (as he himselfe declareth) to the end both he & they might receaue mutuall comfort from each other;
Wherefore S. Paul desired to see them to confirm them, that is (as he himself Declareth) to the end both he & they might receive mutual Comfort from each other;
Our will is (say the godly Emperors Theodosius and Gratian) that all the people ruled by the Empire of our clemency, shall liue in the same religion which the diuine Apostle Peter gaue to the Romans,
Our will is (say the godly Emperor's Theodosius and Gratian) that all the people ruled by the Empire of our clemency, shall live in the same Religion which the divine Apostle Peter gave to the Roman,
Wherfore when Bellarmine sayth, that S. Peter and Paul were Co-founders of the Roman Church, he sayth it not to equall them in the foundation, and much lesse in authority:
Wherefore when Bellarmine say, that S. Peter and Paul were Co-founders of the Roman Church, he say it not to equal them in the Foundation, and much less in Authority:
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no do S. Irenaeus, Tertullian, Eusebius, Optatus, S. Augustine, S. Epiphanius (whome you obiect,) making catalogues of all the Roman Bishops from S. Peter till their tyme,
no do S. Irnaeus, Tertullian, Eusebius, Optatus, S. Augustine, S. Epiphanius (whom you Object,) making catalogues of all the Roman Bishops from S. Peter till their time,
yet he sayth not, that it is so among all people sauing the Persians (as you by adding to his words this particle, All, make him to say:) for he acknowledgeth,
yet he say not, that it is so among all people Saving the Persians (as you by adding to his words this particle, All, make him to say:) for he acknowledgeth,
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And to what he sayth, I adde the reason, which Blessed Augustinus Triumphus a holy and ancient wryter that liued 400. yeares since, yieldeth, why S. Paul in the Popes buls is somtimes placed on the right hand of S. Peter.
And to what he say, I add the reason, which Blessed Augustine Triumphus a holy and ancient writer that lived 400. Years since, yieldeth, why S. Paul in the Popes Bulls is sometimes placed on the right hand of S. Peter.
but he was greater then Peter in the prerogatiue of his election to the Apostleship, for he was chosen by Christ after his resurrection, & glorification:
but he was greater then Peter in the prerogative of his election to the Apostleship, for he was chosen by christ After his resurrection, & glorification:
I must craue pardon, if I aske you a question concerning his Epistle to the Romans, which Optatus asked the Donatists concerning some other of his epistles,
I must crave pardon, if I ask you a question Concerning his Epistle to the Roman, which Optatus asked the Donatists Concerning Some other of his Epistles,
for a Church that holds false, pernicious, schismaticall, hereticall, blasphemous and Antichristian Doctrine (with which you often charge the Roman Church) cannot be a true Church of Christ, but a Synagogue of Satan:
for a Church that holds false, pernicious, Schismatical, heretical, blasphemous and Antichristian Doctrine (with which you often charge the Roman Church) cannot be a true Church of christ, but a Synagogue of Satan:
from whence then had Donatus (Luther or Caluin) his begining? where was he Cathechized? where baptized? where ordayned? I conclude therfore as Optatus did against the Donatists, Know, that you are cut of from the holy Church.
from whence then had Donatus (Luther or Calvin) his beginning? where was he Catechized? where baptised? where ordained? I conclude Therefore as Optatus did against the Donatists, Know, that you Are Cut of from the holy Church.
You haue the epistle to the Romans but we read it, and beleeue it, and haue the Roman Church in our communion from which we grieue (with him to see you lye cut of, she being that Rock which the prowd gates of hell ouercome not.
You have the epistle to the Roman but we read it, and believe it, and have the Roman Church in our communion from which we grieve (with him to see you lie Cut of, she being that Rock which the proud gates of hell overcome not.
But in proose hereof you can find no other Iesuits, nor Diuines to alleage, but Ribera, Viegas and the Rhemists, whom you abuse and falsify to make them serue your turne, as I shall now declare.
But in propose hereof you can find no other Iesuits, nor Divines to allege, but Ribera, Viegas and the Rhemists, whom you abuse and falsify to make them serve your turn, as I shall now declare.
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as she was the head of Paganisme, the mother of superstition, and Idolatry, and persecuted the Church and Popes of Rome, (being drunke with the bloud of the Saints,
as she was the head of Paganism, the mother of Superstition, and Idolatry, and persecuted the Church and Popes of Room, (being drunk with the blood of the Saints,
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and that as well for her enormous sinnes anciently committed vnder the heathen Emperors, as also for other like, which in the end of the world she shall commit vnder heathenish Kings, she shall be burn's and consumed with fyre.
and that as well for her enormous Sins anciently committed under the heathen Emperor's, as also for other like, which in the end of the world she shall commit under Heathenish Kings, she shall be burn's and consumed with fire.
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And therfore wheras here, & els where often you affirme peremptorily out of Ribera, and take it as a truth granted by him and vs, that Rome shall be the seate of Antichrist, you passe the limites of truth;
And Therefore whereas Here, & Else where often you affirm peremptorily out of Ribera, and take it as a truth granted by him and us, that Room shall be the seat of Antichrist, you pass the Limits of truth;
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Hippolitus Martyr, Lactantius, S. Chrysostome, S. Ambrose, S. Hierome, S. Augustine, Sedulius, S. Damascen, Arethas, Seuerus Sulpitius, S. Gregory of Tours.
Hippolytus Martyr, Lactantius, S. Chrysostom, S. Ambrose, S. Jerome, S. Augustine, Sedulius, S. Damascene, Arethas, Severus Sulpitius, S. Gregory of Tours.
that whosoeuer presumeth to oppose the Roman Church built by the voyce of our Sauiour vpon the most blessed Peter Prince of the Apostles as vpon a Rock is either Antichrist, or a Diuel.
that whosoever Presumeth to oppose the Roman Church built by the voice of our Saviour upon the most blessed Peter Prince of the Apostles as upon a Rock is either Antichrist, or a devil.
for this your argument out of the Apocalyps against the Bishop and Church of Rome is wholy grounded on their exposition & testimony, which being so manifestly against you, what man but your selfe would haue produced them,
for this your argument out of the Apocalypse against the Bishop and Church of Rome is wholly grounded on their exposition & testimony, which being so manifestly against you, what man but your self would have produced them,
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or (which is all one) S. Iohn as expounded by them, for witnesses against the Roman Church? Or with what cōscience could you say here & afterwards againe so boldly repeate ,
or (which is all one) S. John as expounded by them, for Witnesses against the Roman Church? Or with what conscience could you say Here & afterwards again so boldly repeat,
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as their Doctrine, that Rome shall be the seate of Antichrist, since Ribera (from whom Viegas dissententh not) most expressly teacheth that Hierusalem shall be his seate,
as their Doctrine, that Room shall be the seat of Antichrist, since Ribera (from whom Viegas dissententh not) most expressly Teaches that Jerusalem shall be his seat,
3. And from hence the reader may learne how fraudulently you remit vs to the testimonies of Ribera & Viegas in their exposition of this text of S. Iohn, to proue a necessity of your departure from the Church of Rome;
3. And from hence the reader may Learn how fraudulently you remit us to the testimonies of Ribera & Viegas in their exposition of this text of S. John, to prove a necessity of your departure from the Church of Rome;
The departure which S. Iohn speaketh of, is not from the Church of Rome, but from the idolatry and vices which in his tyme reigned in the City of Rome,
The departure which S. John speaks of, is not from the Church of Rome, but from the idolatry and vices which in his time reigned in the city of Room,
when he and all Christian people are departed out of the City, and the City it selfe is vtterly extinct? for then to be called Bishop of Rome (say you) is but a man in the moone, and, Titulus sine re.
when he and all Christian people Are departed out of the city, and the city it self is utterly extinct? for then to be called Bishop of Rome (say you) is but a man in the moon, and, Titulus sine re.
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and therefore whiles the faythfulll Professors of the Roman Church, yea of Rome it selfe, with their Bishop shall remaine, which shalbe till the end of the world (though not in the Citty after it is destroyed,) the Church of Rome shall still remayne according to your owne Principle,
and Therefore while the faythfulll Professors of the Roman Church, yea of Room it self, with their Bishop shall remain, which shall till the end of the world (though not in the city After it is destroyed,) the Church of Room shall still remain according to your own Principle,
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Suppose (which God forbid) Turkes and Infidels should take from you the Citty of Durham; or that the same should be consumed by fire into ashes, the whole multitude of your good & godly Christians escaping away with your selfe, liuing,
Suppose (which God forbid) Turkes and Infidels should take from you the city of Durham; or that the same should be consumed by fire into Ashes, the Whole multitude of your good & godly Christians escaping away with your self, living,
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in this case would you say, the Church of Durham should be extinct? the Bishop of Durham become Titulus sine re? Should the superintendent of Durham, be changed into the man in the Moone?
in this case would you say, the Church of Durham should be extinct? the Bishop of Durham become Titulus sine re? Should the superintendent of Durham, be changed into the man in the Moon?
yea the Citty it selfe (their Bishop with the multitude of Saints being departed out of it) shall be consumed with fire before the reigne of Antichrist, or in the very beginning therof, as Ribera and Viegas reach.
yea the city it self (their Bishop with the multitude of Saints being departed out of it) shall be consumed with fire before the Reign of Antichrist, or in the very beginning thereof, as Ribera and Viegas reach.
In this supposition why may not the Pope with that multitude of holy Christian Romans, be truly and verily, the Bishop, and Church of Rome? Why should that multitude of Roman Christian and Saints be titulus sine re, and not a very glorious and venerable Church? Why should the Pope then cease to be Bishop, more then the Bishop of Canterbury should, in case Canterbury should be destroyed into ashes? Will you say vpon this contingent that the Bishop of Canterbury shall be the man in the moone, the sheepheard of Vtopia, to wit, NONLATINALPHABET? You might haue learned from Cusanus (whome you cite often,
In this supposition why may not the Pope with that multitude of holy Christian Romans, be truly and verily, the Bishop, and Church of Rome? Why should that multitude of Roman Christian and Saints be titulus sine re, and not a very glorious and venerable Church? Why should the Pope then cease to be Bishop, more then the Bishop of Canterbury should, in case Canterbury should be destroyed into Ashes? Will you say upon this contingent that the Bishop of Canterbury shall be the man in the moon, the shepherd of Utopia, to wit,? You might have learned from Cusanus (whom you Cite often,
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and highly commend) that if by any accident the Citty of Rome should fayle, the truth of the Church shall remaine there, where the Principality, and seat of Peter shalbe.
and highly commend) that if by any accident the city of Rome should fail, the truth of the Church shall remain there, where the Principality, and seat of Peter shall.
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els why did our late Soueraigne King Iames inscribe his Monitory Prefation, Sacratissimo, atque inuictissimo Principi ac Domino, Rodulpho secundo Romanorum Imperatori, semper Augusto &c. And why els doth the Church of Rome in her Office , pray for the Roman Emperor? Nor the Authors which you alledge for the contrary, do say ought els,
Else why did our late Sovereign King James inscribe his Monitory Prefation, Sacratissimo, atque inuictissimo Principi ac Domino, Rudolph secundo Romanorum Imperatori, semper Augusto etc. And why Else does the Church of Rome in her Office, pray for the Roman Emperor? Nor the Authors which you allege for the contrary, do say ought Else,
for wheras he speaking of the Roman Empire, as it anciently was, sayth, Imperium illud Romanum iamdiu euersum est, that Empire of Rome (to wit, with that ancient splendor, maiesty,
for whereas he speaking of the Roman Empire, as it anciently was, say, Imperium illud Romanum iamdiu euersum est, that Empire of Rome (to wit, with that ancient splendour, majesty,
you leaue out illud, and make him say absolutely, The Roman Empire is long since destroyed, wheras in the words next following, he expresly affirmeth, that there is still a Roman Emperor,
you leave out illud, and make him say absolutely, The Roman Empire is long since destroyed, whereas in the words next following, he expressly Affirmeth, that there is still a Roman Emperor,
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as she shall be idolatrous in the end of the world, you may now lawfully reuolt from the Church of Rome? Againe, who obligeth me to allow of their exposition? I might retort your Argument vpon your selfe,
as she shall be idolatrous in the end of the world, you may now lawfully revolt from the Church of Rome? Again, who obliges me to allow of their exposition? I might retort your Argument upon your self,
they are Maisters of art in reproches lyes, cruelty, treachery, and insufferable arrogancy. They name their Geneua, The holy City; and their assembly, Hierusalem:
they Are Masters of art in Reproaches lies, cruelty, treachery, and insufferable arrogance. They name their Geneva, The holy city; and their assembly, Jerusalem:
If you like not this exposition, yet I know no reason, why if you will belieue Ribera and Viegas expounding Babylon in the Apocalyps to be Rome you may not as well belieue your brethren Vdalricus Velenus , and Henricus Buntingus denying it:
If you like not this exposition, yet I know no reason, why if you will believe Ribera and Viegas expounding Babylon in the Apocalypse to be Room you may not as well believe your brothers Vdalricus Velenus, and Henricus Buntingus denying it:
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S. Anselme, and S. Thomas , by Babylon vnderstand not Rome, but the society of all the wicked in generall, from whose vices the faithfull are commanded to depart .
S. Anselm, and S. Thomas, by Babylon understand not Room, but the society of all the wicked in general, from whose vices the faithful Are commanded to depart.
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Others vnderstand Paganisme, which because it adoreth a confused multitude of Gods, is rightly named Babylon, that signifies Confusion; others Mahometisme, the mother of fornication, and all filthinesse.
Others understand Paganism, which Because it adores a confused multitude of God's, is rightly nam Babylon, that signifies Confusion; Others Mahometism, the mother of fornication, and all filthiness.
And others, the chiefe City of the Chaldaeans, which is properly called Babylon. These expositions with their Authors and reasons, you may read in Cornelius à Lapide , Suarez , and Peron .
And Others, the chief city of the Chaldaeans, which is properly called Babylon. These expositions with their Authors and Reasons, you may read in Cornelius à Lapide, Suarez, and Peron.
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But the truth is, that all these senses, as likewise that of Ribera, being purely allegoricall, afford no solid foundation to build matter of fayth vpon, but are merely coniecturall. And therfore if S. August.
But the truth is, that all these Senses, as likewise that of Ribera, being purely allegorical, afford no solid Foundation to built matter of faith upon, but Are merely conjectural. And Therefore if S. August.
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and so much the more, because the Authors whose exposition you take for your ground, admonish you, that by Babylon is not vnderstood the Church of Rome,
and so much the more, Because the Authors whose exposition you take for your ground, admonish you, that by Babylon is not understood the Church of Rome,
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SVarez treating of the authority of S. Peter, and his Successors, moueth this question , Whether the Apostles that suruiued S. Peter, were subiect to S. Peters successor in the See of Rome? His answeare is:
Svarez treating of the Authority of S. Peter, and his Successors, moves this question, Whither the Apostles that survived S. Peter, were Subject to S. Peter's successor in the See of Room? His answer is:
For the same power and iurisdiction that was in S. Peter descended to his Successours; who therfore in three things surpassed the Apostles there liuing.
For the same power and jurisdiction that was in S. Peter descended to his Successors; who Therefore in three things surpassed the Apostles there living.
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for the charge and gouerment of the whole Church belongeth primarily to the Successor of S. Peter, which (as I haue said) belonged not to the other Apostles.
for the charge and government of the Whole Church belongeth primarily to the Successor of S. Peter, which (as I have said) belonged not to the other Apostles.
and set downe for his only ground, that he cannot remember to haue read in any author any thing of this point, wheras he proues it out of what he had formerly said.
and Set down for his only ground, that he cannot Remember to have read in any author any thing of this point, whereas he Proves it out of what he had formerly said.
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& descended from him to his Successors? And doth he not from thence inferr, three prerogatiues which his Successors had ouer the other Apostles, two of which you conceale? And though you set downe the third,
& descended from him to his Successors? And does he not from thence infer, three prerogatives which his Successors had over the other Apostles, two of which you conceal? And though you Set down the third,
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Againe, who is so blind that sees not your absurd manner of arguing, which is this Suarez opinion is, that S. Iohn suruiuing S. Peter, was subiect to Linus his Successor,
Again, who is so blind that sees not your absurd manner of arguing, which is this Suarez opinion is, that S. John surviving S. Peter, was Subject to Linus his Successor,
But hereby the Reader may see, with what silly Sophistry you delude (or to vse your owne words against your selfe) with what vntempered morter, you daube vp, the consciences of your followers.
But hereby the Reader may see, with what silly Sophistry you delude (or to use your own words against your self) with what untempered mortar, you daub up, the Consciences of your followers.
if he reflect, that the Successor to euery Bishop is inuested in all the Episcopall authority of his predecessors and therfore Linus being Successor to S. Peter, it must follow, that 8. Peter being in Episcopall authority,
if he reflect, that the Successor to every Bishop is invested in all the Episcopal Authority of his predecessors and Therefore Linus being Successor to S. Peter, it must follow, that 8. Peter being in Episcopal Authority,
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and his Successors? And what Paschasinus, when in the presence, and with the approbation of the Councell of Chalcedon , he affirmed, the Pope to be inuested in the dignity of Peter the Apostle.
and his Successors? And what Paschasius, when in the presence, and with the approbation of the Council of Chalcedon, he affirmed, the Pope to be invested in the dignity of Peter the Apostle.
because S. Peter who liueth in his owne See, and is stil president in the same, exhibits the true fayth to those that seeke it? And what the Legates of Celestine Pope in the Councell of Ephesus ? No man doubtes (for it hath bene notorious to all ages) that the holy,
Because S. Peter who lives in his own See, and is still president in the same, exhibits the true faith to those that seek it? And what the Legates of Celestine Pope in the Council of Ephesus? No man doubts (for it hath be notorious to all ages) that the holy,
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and most blessed Peter, Prince and Head of the Apostles, piller of the fayth, & foundation of the Catholike Church, liues and decides causes yet vnto this day,
and most blessed Peter, Prince and Head of the Apostles, pillar of the faith, & Foundation of the Catholic Church, lives and decides Causes yet unto this day,
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and for all eternity by his Successors? And what Eulogius Patriarke of Alexandria writing to S. Gregory , that Peter Prince of the Apostles sitteth still in his owne Chayre, in his Successors? And what S. Gregory himselfe reporting that Agapet Pope comming to Constantinople, the friends of a man that was lame and dumbe, beseeching him to cure that man by the authority of Peter the Apostle, Agapet by the same authority cured him.
and for all eternity by his Successors? And what Eulogius Patriarch of Alexandria writing to S. Gregory, that Peter Prince of the Apostles Sitteth still in his own Chair, in his Successors? And what S. Gregory himself reporting that Agapet Pope coming to Constantinople, the Friends of a man that was lame and dumb, beseeching him to cure that man by the Authority of Peter the Apostle, Agapet by the same Authority cured him.
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And finally, what Constantine Pogonate, when writing to the Roman Synod , he admired the relation of Agatho, at the voyce of the diuine Peter himselfe.
And finally, what Constantine Pogonate, when writing to the Roman Synod, he admired the Relation of Agatho, At the voice of the divine Peter himself.
Wherfore as the Apostles owed subiection to S. Peter, whiles he liued, so those that surui••• him, did to Linus, hauing the place of Peter for 〈 ◊ 〉 •••rian •alles the Roman See.
Wherefore as the Apostles owed subjection to S. Peter, while he lived, so those that surui••• him, did to Linus, having the place of Peter for 〈 ◊ 〉 •••rian •alles the Roman See.
or marke, wherby Orthodoxall people are distinguished from Heretikes, as you haue already heard out of Pacianus, S. Cyrill of Hierusalem, and S. Augustine:
or mark, whereby Orthodoxal people Are distinguished from Heretics, as you have already herd out of Pacianus, S. Cyril of Jerusalem, and S. Augustine:
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and contrariwise that they who to expresse their fayth, haue taken new names (as the Arians of Arius, the Marcionists of Marcion, the Pelagians of Pelagius, the Donatists of Donatus,
and contrariwise that they who to express their faith, have taken new names (as the Arians of Arius, the Marcionists of Marcion, the Pelagians of Pelagius, the Donatists of Donatus,
& the like) witnesse S. Irenaeus , S. Iustine , Lactantius , S. Athanasius , and S. Hierome , haue bene knowne therby (as by an vndoubted marke) to be Heretikes, who haue bene inforced to take new names, knowing that the ancient name of Catholike cold not agree to them.
& the like) witness S. Irnaeus, S. Justin, Lactantius, S. Athanasius, and S. Jerome, have be known thereby (as by an undoubted mark) to be Heretics, who have be enforced to take new names, knowing that the ancient name of Catholic could not agree to them.
And for the same cause you knowing your selues not to be Catholikes, & that you shall neuer be esteemed such, haue bene inforced to call your selues by a new name of Protestants, to distinguish your selues from those, who in all ages haue bene,
And for the same cause you knowing your selves not to be Catholics, & that you shall never be esteemed such, have be enforced to call your selves by a new name of Protestants, to distinguish your selves from those, who in all ages have be,
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This was a thing well knowne to ancient Heretikes, who therfore abhorred the name Catholike. So did Gaudentius the Donatist, calling it a humane fiction. So did other heretikes, who speaking in the Lutheran language, said ;
This was a thing well known to ancient Heretics, who Therefore abhorred the name Catholic. So did Gaudentius the Donatist, calling it a humane fiction. So did other Heretics, who speaking in the Lutheran language, said;
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for Beza (k) call's it, A vayne word: Doctor Humphrey , An empty tearme: Mayster Sutcliffe, A fruitlesse name: and others of you scoffe at the word, nicknaming vs, Cacolikes, and Cartholikes. And this is the reason why the Lutherans reiected an allegation out of Luther,
for Beza (k) call's it, A vain word: Doctor Humphrey, an empty term: Master Sutcliffe, A fruitless name: and Others of you scoff At the word, nicknaming us, Cacolikes, and Cartholikes. And this is the reason why the Lutherans rejected an allegation out of Luther,
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And for this cause (as Lindanus obserueth) Luther and other your new reformers in hatred of that name haue corrupted the Creed of the Apostles, saying in their Catechismes, insteed of, I belieue the holy Catholike Church: I belieue the Christian Church.
And for this cause (as Lindanus observeth) Luther and other your new reformers in hatred of that name have corrupted the Creed of the Apostles, saying in their Catechisms, instead of, I believe the holy Catholic Church: I believe the Christian Church.
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for whereas Eusebius reporteth that the Epistles of Iames, Peter, Iohn, and Iude were knowne in antiquity by the name of Catholike Epistles, and therfore the Catholike Church so instiles them in her Bibles, you in yours of the yeares 1562. and 1577. (which are yet currant among you, hauing neuer bene forbidden) haue wholy left out that name.
for whereas Eusebius Reporteth that the Epistles of James, Peter, John, and Iude were known in antiquity by the name of Catholic Epistles, and Therefore the Catholic Church so instiles them in her Bibles, you in yours of the Years 1562. and 1577. (which Are yet currant among you, having never be forbidden) have wholly left out that name.
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And though since that tyme you haue bene admonished of your bad dealing therin, yet still in all your later Bibles you commit the same fault, vsing the prophane signification of the word Catholike in lieu of the Ecclesiasticall,
And though since that time you have be admonished of your bad dealing therein, yet still in all your later Bibles you commit the same fault, using the profane signification of the word Catholic in lieu of the Ecclesiastical,
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and in styling the Catholike Epistles, The generall Epistles, saying, The generall Epistle of Iames, of Peter &c. Who seeth not the absurdity of this translation? For it is as ridiculous to translate Catholike, Generall, as if when S. Hierome said :
and in styling the Catholic Epistles, The general Epistles, saying, The general Epistle of James, of Peter etc. Who sees not the absurdity of this Translation? For it is as ridiculous to translate Catholic, General, as if when S. Jerome said:
If Ruffinus call his fayth that, which the Roman Church professeth, then are we Catholikes, you should translate, Then are we Generalls: or whom S. Augustine reporteth, that Catholikes trauailing among Heretikes, to distinguish their owne Churches from hereticall conuenticless, aske.
If Ruffinus call his faith that, which the Roman Church Professes, then Are we Catholics, you should translate, Then Are we Generals: or whom S. Augustine Reporteth, that Catholics travailing among Heretics, to distinguish their own Churches from heretical conuenticless, ask.
qua itur ad Catholicam? which is the way to the Catholike Church, you should translate which is the way to the Generall? All this sheweth that you know your selues not to be Catholikes,
qua itur ad Catholicam? which is the Way to the Catholic Church, you should translate which is the Way to the General? All this shows that you know your selves not to be Catholics,
How therfore can you aske why the Epistles of Iames, Iohn, and Iude, were called Catholike, as well as the two Epistles of Peter? (I say) you that call none of them Catholike, but in a prophane manner, Generall Epistles? And that very improperly if not also falsly:
How Therefore can you ask why the Epistles of James, John, and Iude, were called Catholic, as well as the two Epistles of Peter? (I say) you that call none of them Catholic, but in a profane manner, General Epistles? And that very improperly if not also falsely:
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but each of the Apostles had power to excommunicate or anathematize offenders; for their Apostolicall iurisdiction was vniuersall ouer all the faythfull;
but each of the Apostles had power to excommunicate or anathematise offenders; for their Apostolical jurisdiction was universal over all the faithful;
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if (as Bellarmine pretendeth) that title wholly belong to the Pope, as an Argument of his succession from S. Peter in the Monarchy of the whole Church.
if (as Bellarmine pretendeth) that title wholly belong to the Pope, as an Argument of his succession from S. Peter in the Monarchy of the Whole Church.
You corruptly translate, There is one Head of the Church, Christ; to signify, that there is no one Head thereof vnder Christ, as his chiefe Lieutenant, and Vicar on earth;
You corruptly translate, There is one Head of the Church, christ; to signify, that there is no one Head thereof under christ, as his chief Lieutenant, and Vicar on earth;
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for where Eusebius sayth, Priests are Vicars of Christ you in your English leaue out the word Priests for the good will you beare to that name, and function.
for where Eusebius say, Priests Are Vicars of christ you in your English leave out the word Priests for the good will you bear to that name, and function.
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& therfore with great reason they haue pronounced him, that separates himselfe from the communion of the Bishop and Church of Rome, to be, a sinner, a Schismatike,
& Therefore with great reason they have pronounced him, that separates himself from the communion of the Bishop and Church of Rome, to be, a sinner, a Schismatic,
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whereas he alleageth the Ecclesiasticall orders twice, first, Apostles, then Prophets, after Doctors: and againe: Some Apostles, and some Prophets, and some Euangelists, he should haue alleaged Peter among them,
whereas he allegeth the Ecclesiastical order twice, First, Apostles, then prophets, After Doctors: and again: some Apostles, and Some prophets, and Some Evangelists, he should have alleged Peter among them,
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and Archdeacon of Oxford, who after the change of Religion in England, being loath to loose his place, falling one day in a Sermon on these words of S. Paul, said:
and Archdeacon of Oxford, who After the change of Religion in England, being loath to lose his place, falling one day in a Sermon on these words of S. Paul, said:
Which when he had vttered, being presently strucken with a vehement disease, & as it were suddainly become dumbe, he was carried from the pulpit, not to dinner as he had intended but to bed, where the eight day after he ended his life.
Which when he had uttered, being presently strucken with a vehement disease, & as it were suddenly become dumb, he was carried from the pulpit, not to dinner as he had intended but to Bed, where the eight day After he ended his life.
For with him I desire to know of you (who to flatter Secular Princes grant them the chiefest place of gouerment in the Church, making them Heads therof) where among the Ecclesiasticall Orders reckoned by S. Paul, you with all your wisdome can sind any place for secular Princes,
For with him I desire to know of you (who to flatter Secular Princes grant them the chiefest place of government in the Church, making them Heads thereof) where among the Ecclesiastical Order reckoned by S. Paul, you with all your Wisdom can sind any place for secular Princes,
remember your Prelates, which haue spoken the word of God to you. Kings are not they which haue spoken the word, but Apostles, and Prophets, and Pastors, and Doctors.
Remember your Prelates, which have spoken the word of God to you. Kings Are not they which have spoken the word, but Apostles, and prophets, and Pastors, and Doctors.
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So Damascen, whose Doctrine if it please you not, you may learne the same lesson from your Grand-maister Caluin, teaching, that the chiefest place of gouerment in Christs Church belonged to the Apostles,
So Damascene, whose Doctrine if it please you not, you may Learn the same Lesson from your Grand-master Calvin, teaching, that the chiefest place of government in Christ Church belonged to the Apostles,
And lest you might thinke, that there is so much as one word in S. Paul, which may argue him to grant vnto secular powers any place of gouerment in the Church.
And lest you might think, that there is so much as one word in S. Paul, which may argue him to grant unto secular Powers any place of government in the Church.
Caluin specially noteth that by gubernationes, gouerments (which S. Paul after Apostles, and Doctors reckoneth in the seauenth place) are not vnderstood ciuill officers,
Calvin specially notes that by gubernationes, governments (which S. Paul After Apostles, and Doctors Reckoneth in the Seventh place) Are not understood civil Officers,
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and therefore Tertullian , and S. Augustine haue noted, that their Churches were called Apostolicall, so long as they continued in the fayth receaued from the Apostles;
and Therefore Tertullian, and S. Augustine have noted, that their Churches were called Apostolical, so long as they continued in the faith received from the Apostles;
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as likewise all others, that being afterwards founded, agreed with them in Doctrine, or as Tertullian speaketh propter consanguinitatem doctrinae. Now as S. Peter was Head and Prince of the Apostles,
as likewise all Others, that being afterwards founded, agreed with them in Doctrine, or as Tertullian speaks propter consanguinitatem Doctrine. Now as S. Peter was Head and Prince of the Apostles,
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so the Roman Church in which he placed his Episcopall Chayre, and into which (sayth Tertullian) both he, and S. Paul powred all their Doctrina, togeather with their bloud, was,
so the Roman Church in which he placed his Episcopal Chair, and into which (say Tertullian) both he, and S. Paul poured all their Doctrina, together with their blood, was,
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and is still by a speciall prerogatiue called, The See Apostolike, in so much, that when the See Apostolike is named without any addition, the Roman See is alwayes vnderstood.
and is still by a special prerogative called, The See Apostolic, in so much, that when the See Apostolic is nam without any addition, the Roman See is always understood.
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In this language speake S. Hierome when he said Ironicè to Ruffinus: I wonder how the Bishops haue rece••ed that, which the See Apostolike hath condemned.
In this language speak S. Jerome when he said Ironicè to Ruffinus: I wonder how the Bishops have rece••ed that, which the See Apostolic hath condemned.
The Bishop of Rome followeth the Apostles in honor, and therfore he aboue all other Bishops is called Apostolicus, Apostolicall. So was S. Leo called in the Councell of Chalcedon , The most blessed and Apostolicall man, Pope of old Rome, which is the Head of all Churches.
The Bishop of Rome follows the Apostles in honour, and Therefore he above all other Bishops is called Apostolic, Apostolical. So was S. Leo called in the Council of Chalcedon, The most blessed and Apostolical man, Pope of old Room, which is the Head of all Churches.
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but the Successor of Peter for the excellency of the Prince of the Apostles, Apostolicus nominatur, hath the name of Apostolicall. And Hugo Victorinus :
but the Successor of Peter for the excellency of the Prince of the Apostles, Apostolic nominatur, hath the name of Apostolical. And Hugo Victorinus:
From hence also his Episcopall dignity is by a speciall prerogatiue called, Apostolatus, Apostolate, or Apostleship. So Paschacinus in the Councell of Chalcedon said of Pope Leo :
From hence also his Episcopal dignity is by a special prerogative called, Apostolatus, Apostolate, or Apostleship. So Paschacinus in the Council of Chalcedon said of Pope Leo:
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Honorius the Emperor beseecheth Pope Bonifacius that his Apostolate would offer vp prayers to God for the good of his Empire. S. Bernard sayth to Innocentius :
Honorius the Emperor Beseecheth Pope Boniface that his Apostolate would offer up Prayers to God for the good of his Empire. S. Bernard say to Innocentius:
It is fitting that whatsoeuer dangers or scandals arise in the kingdome of God, be referred to your Apostleship All this sheweth that vnder the name of Apostles, to whom S. Paul allotteth the first and chiefest place among Ecclesiasticall gouernors, are vnderstood S. Peter and his Succcessors, who haue the first and chiefest place of gouermentin the Church.
It is fitting that whatsoever dangers or scandals arise in the Kingdom of God, be referred to your Apostleship All this shows that under the name of Apostles, to whom S. Paul allots the First and chiefest place among Ecclesiastical Governors, Are understood S. Peter and his Succcessors, who have the First and chiefest place of gouermentin the Church.
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And this the Fathers & Councels haue sufficiently declared by giuing the Pope the title of Apostolicall, by calling his place Apostleship, and his Church absolutely Apostolicall See. This you could not see:
And this the Father's & Counsels have sufficiently declared by giving the Pope the title of Apostolical, by calling his place Apostleship, and his Church absolutely Apostolical See. This you could not see:
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for why els did the Mileuitan Councell (in tyme of the Pelagian heresy) beseech Innocentius Pope to apply his Pastorall diligence to the great perills of the weake members of the Church? why did S. Hierome liuing in Palestine fly to Damasus Pope for resolution of his doubts,
for why Else did the Milevitan Council (in time of the Pelagian heresy) beseech Innocentius Pope to apply his Pastoral diligence to the great perils of the weak members of the Church? why did S. Jerome living in Palestine fly to Damasus Pope for resolution of his doubts,
as a sheep to his Pastor? Why did S. Chrysostome say that, Christ committed to Peter, and his Successors, the charge of those sheep for which he shed his bloud? Why did S. Ambrose call Siricius Pope a good and rigilant Pastor, that with pious solicitude keepes the flock of Christ? Why did S. Prosper say that Rome by the See Apostolike is made the Head of Pastorall honor to the world? Why did the Bishops of the East say to Pope Symmachus, You are taught dayly by Peter your sacred Doctor, to feed the flock of Christ, which is committed to you throughout the whole world? Why did Amator,
as a sheep to his Pastor? Why did S. Chrysostom say that, christ committed to Peter, and his Successors, the charge of those sheep for which he shed his blood? Why did S. Ambrose call Siricius Pope a good and rigilant Pastor, that with pious solicitude keeps the flock of christ? Why did S. Prosper say that Room by the See Apostolic is made the Head of Pastoral honour to the world? Why did the Bishops of the East say to Pope Symmachus, You Are taught daily by Peter your sacred Doctor, to feed the flock of christ, which is committed to you throughout the Whole world? Why did Lover,
What do you thinke becomes of vs, when such things are done to the chiefe Pastor? Why did that Emperor Leo, surnamed the wise, say that Christ made Peter Prince of Pastors,
What do you think becomes of us, when such things Are done to the chief Pastor? Why did that Emperor Leo, surnamed the wise, say that christ made Peter Prince of Pastors,
and the sixth Councel generall call Agatho the vniuersall Arch-pastor? You (say they to the Councell of the West) and the vniuersall Arch-pastor by your procurators haue bene present at our Councell.
and the sixth Council general call Agatho the universal Archpastor? You (say they to the Council of the West) and the universal Archpastor by your procurators have be present At our Council.
Why did the second generall Councell of Lions call Gregory the tenth, Gouernor of the vniuersall Church and guyde of our Lords flock? And finally why did S. Bernard say to Eugenius Pope.
Why did the second general Council of Lions call Gregory the tenth, Governor of the universal Church and guide of our lords flock? And finally why did S. Bernard say to Eugenius Pope.
To you are committed the sheep not of one City, or countrey, but all the sheep of Christ without exception? What thinke you M. Doctor? These Fathers and Councels found the Pope among the Pastors reckoned by S. Paul,
To you Are committed the sheep not of one city, or country, but all the sheep of christ without exception? What think you M. Doctor? These Father's and Counsels found the Pope among the Pastors reckoned by S. Paul,
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And the Councell of Florence with the accord both of the Latin and Greeke Church, defineth the Bishop of Rome to be, The Successor of blessed Peter Prince of the Apostles, the true Vicar of Christ, the Head of the whole Church, the Father and Doctor of all Christians.
And the Council of Florence with the accord both of the Latin and Greek Church, defineth the Bishop of Room to be, The Successor of blessed Peter Prince of the Apostles, the true Vicar of christ, the Head of the Whole Church, the Father and Doctor of all Christians.
The Creator of the world among all the men of the world, selected S. Peter, to whom he granted the Chayre of Doctor to be principally possessed by a perpetuall right of priuiledge, that whosoeuer is desirous to know any profound and diuine thing, may haue recourse to the oracle and Doctrine of this instruction.
The Creator of the world among all the men of the world, selected S. Peter, to whom he granted the Chair of Doctor to be principally possessed by a perpetual right of privilege, that whosoever is desirous to know any profound and divine thing, may have recourse to the oracle and Doctrine of this instruction.
Nor is there any man that can deny this truth, if he credit the auncient Fathers, teaching that the priuiledge giuen to S. Peter of confirming his Brethren, did not dye with him,
Nor is there any man that can deny this truth, if he credit the ancient Father's, teaching that the privilege given to S. Peter of confirming his Brothers, did not die with him,
& S. Hierome, S. Augustine, Theodoret, S. Cyril, Venerable Bede, S. Anselme, S. Bernard, and many other of the most learned Doctors of Gods Church haue submitted their writings to the seuerall Popes of their tymes to be examined & approued,
& S. Jerome, S. Augustine, Theodoret, S. Cyril, Venerable Bede, S. Anselm, S. Bernard, and many other of the most learned Doctors of God's Church have submitted their writings to the several Popes of their times to be examined & approved,
or reproued according to their iudgment. SECT. IV. Doctor Mortons rayling against the Inquisition. YOu obiect that, S. Peter as an Elder exhorteth the Elders or Bishops:
or reproved according to their judgement. SECT. IV. Doctor Mortons railing against the Inquisition. YOu Object that, S. Peter as an Elder exhorteth the Elders or Bishops:
and ropes to strangle prisoners, and all in tenebris, workes of darknesse; employed against all beleeuers, receyuers, defenders, and fauorers of heretikes.
and ropes to strangle Prisoners, and all in tenebris, works of darkness; employed against all believers, Receivers, defenders, and favourers of Heretics.
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for these are the poynts in proofe wherof your grand Imposture wholly insisteth. That you know all these illations to be absurd, t'is not to be doubted:
for these Are the points in proof whereof your grand Imposture wholly insisteth. That you know all these illations to be absurd, It is not to be doubted:
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How (sayth S. Augustine) can he that hath an ill suite, prayse the Iudges, by whom he hath bene conuicted? And els where he declareth, that as they which blasphemed the God of Sidrach, Misach,
How (say S. Augustine) can he that hath an ill suit, praise the Judges, by whom he hath be convicted? And Else where he Declareth, that as they which blasphemed the God of Sidrach, Meshach,
so heretikes, because they draw men from Christ are in like manner iustly punished according to the lawes made against them by Christian Kings and Emperors.
so Heretics, Because they draw men from christ Are in like manner justly punished according to the laws made against them by Christian Kings and Emperor's.
And answering the arguments of the Donatists, who desiring to be freed from the punishment due to their Heresy, argued out of Terence, that it is better to refraine men frō euill by shame and freedome,
And answering the Arguments of the Donatists, who desiring to be freed from the punishment due to their Heresy, argued out of Terence, that it is better to refrain men from evil by shame and freedom,
But if they find him to stand out obstinatly against all persuasions, they deliuer him vp with his whole processe, to the secular Magistrates, beseeching them to deale mercifully with him.
But if they find him to stand out obstinately against all persuasions, they deliver him up with his Whole process, to the secular Magistrates, beseeching them to deal mercifully with him.
or eloquence of heretikes, but that commend or maintaine their doctrine, or praise their pertinacy (which you call zeale ) in defending their errors. Say now:
or eloquence of Heretics, but that commend or maintain their Doctrine, or praise their pertinacy (which you call zeal) in defending their errors. Say now:
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Fauorers or receauers are not they, that receaue heretikes into their howses, or shew loue or fauor vnto them as to their freinds or kinsfolkes (this any man may do to a Pagan) but that receaue, cōceale or assist them, that they may perseuer in their heresy, and teach it to others:
Favourers or Receivers Are not they, that receive Heretics into their houses, or show love or favour unto them as to their Friends or kinsfolks (this any man may do to a Pagan) but that receive, conceal or assist them, that they may persever in their heresy, and teach it to Others:
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or reward him for any fauor receaued, or commend him for his wit, or other talents of nature or learning, he is not therfore thought to haue relapsed into heresy.
or reward him for any favour received, or commend him for his wit, or other Talents of nature or learning, he is not Therefore Thought to have relapsed into heresy.
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But if he visit, reuerence, reward, or commend him, because he is an heretike, and for his hereticall Doctrine, he is then by the law of Frederike the Emperor to be deliuered to the secular Magistrate,
But if he visit, Reverence, reward, or commend him, Because he is an heretic, and for his heretical Doctrine, he is then by the law of Frederick the Emperor to be Delivered to the secular Magistrate,
But yet if he repent, the Church like a pious mother, receaues him into her bosome, allowing him the Sacrament of Alsolution and Eucharist, and affords him all instruction,
But yet if he Repent, the Church like a pious mother, receives him into her bosom, allowing him the Sacrament of Alsolution and Eucharist, and affords him all instruction,
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but, Syr, Bubalus was neuer so stupid, as not to vnderstand that a relapsed heretike being condemned to death, may by the helpe of Gods grace open his eyes to see and acknowledge his error,
but, Sir, Bubalus was never so stupid, as not to understand that a relapsed heretic being condemned to death, may by the help of God's grace open his eyes to see and acknowledge his error,
by these words you condemne the practice of all Christian Common wealths, which when they put Malefactors to death, grant them accesse to the Sacraments of Pennance and Eucharist, & afford them all help and instruction to dye well,
by these words you condemn the practice of all Christian Common wealths, which when they put Malefactors to death, grant them access to the Sacraments of Penance and Eucharist, & afford them all help and instruction to die well,
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But belike nether heretikes nor other Malefactors must be put to death, or if they be, the Church must deny them the holy Sacraments, that so their soules may perish with their bodies;
But belike neither Heretics nor other Malefactors must be put to death, or if they be, the Church must deny them the holy Sacraments, that so their Souls may perish with their bodies;
Small reason therfore you had to call the Inquisitions proceeding against heretikes, Tyrannous Romish cruelty, and Barbarous Romish cruelty. And so much the reader will yet better vnderstand,
Small reason Therefore you had to call the Inquisitions proceeding against Heretics, Tyrannous Romish cruelty, and Barbarous Romish cruelty. And so much the reader will yet better understand,
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if he consider, that nether the Inquisitors, nor any other Ecclesiasticall persons pronounce, nor much lesse execute sentence of death against heretikes:
if he Consider, that neither the Inquisitors, nor any other Ecclesiastical Persons pronounce, nor much less execute sentence of death against Heretics:
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but according to the lawes which the most godly Christian Emperors haue anciently prouided (before any Protestants were exstant in the world) for the preseruation of Christian Religion against Iewes, Mahumetans, and Heretikes.
but according to the laws which the most godly Christian Emperor's have anciently provided (before any Protestants were exstant in the world) for the preservation of Christian Religion against Iewes, Mahometans, and Heretics.
and of your putting to death many of them for crimes composed, and maliciously forged against them by your selues, you hauing then no lawes wherby to condemne them.
and of your putting to death many of them for crimes composed, and maliciously forged against them by your selves, you having then no laws whereby to condemn them.
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& sacrilegious cruelties of your Geuses in the Iow Countries, and your good brethren the Huguenots in France? which whosoeuer desires to know more in particular, may see liuely presented to his view, by M. Richard Verstegan in a booke of pictures intituled Theatrum crudelicatum haere•icorum nostri temporis, printed at Antwerp, Apud Adrianum Huberti Anno 1592. with so many particulars of the tyme, place, persons,
& sacrilegious cruelties of your Geuses in the Iow Countries, and your good brothers the Huguenots in France? which whosoever Desires to know more in particular, may see lively presented to his view, by M. Richard Verstegan in a book of pictures entitled Theatrum crudelicatum haere•icorum Our Temporis, printed At Antwerp, Apud Adrianum Huberti Anno 1592. with so many particulars of the time, place, Persons,
nor the relation which Doctor Harding, In his proofe of certayne articles of religion against Maister Iuell hath made of the Caluinists at Pat•é, not farre from Orleans, throwing 25. infants quick into the fire;
nor the Relation which Doctor Harding, In his proof of certain Articles of Religion against Master Jewel hath made of the Calvinists At Pat•é, not Far from Orleans, throwing 25. Infants quick into the fire;
and the monstruous beastlinesse of your French and Holland Brethren at Tillemont in Brabrant Anno 1635. I pretermit the particulars not to soyle my paper with the rehearsall of them.
and the monstruous beastliness of your French and Holland Brothers At Tillemont in Brabrant Anno 1635. I pretermit the particulars not to soil my paper with the rehearsal of them.
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If you had consired these and many other most horrible cruelties of your Ghospelling Bretheren, the like wherof haue neuer bene heard among any people neuer so inhumane and sauage,
If you had consired these and many other most horrible cruelties of your Ghospelling Brethren, the like whereof have never be herd among any people never so inhumane and savage,
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and added vnto them your owne outrages committed both in England and Ireland (some of which Verstegans Theatrum representeth vnto you) you wold surely haue bene ashamed to instile the iust proceedings of the Inquisition,
and added unto them your own outrages committed both in England and Ireland (Some of which Verstegans Theatrum Representeth unto you) you would surely have be ashamed to instile the just proceedings of the Inquisition,
or Church of France? will you make vs beleeue, that the thumbe of the hand can be the whole body? Syr as we are not so witlesse as to thinke that the thumbe of the hand can be the whole body, so nether are we so foolish as to beleeue that the particular Church of the Roman Dioces can be the vniuersall Church.
or Church of France? will you make us believe, that the thumb of the hand can be the Whole body? Sir as we Are not so witless as to think that the thumb of the hand can be the Whole body, so neither Are we so foolish as to believe that the particular Church of the Roman Diocese can be the universal Church.
We know, and so do you to, and it hath bene already proued , that not only the particular Church of Rome, may in a true & proper acception be called the Catholike Church, as Head of all Churches;
We know, and so do you to, and it hath be already proved, that not only the particular Church of Rome, may in a true & proper acception be called the Catholic Church, as Head of all Churches;
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Yea it is euident, that if (according to the Etimology of the name Catholike, and the interpretatiō of S. Augustine, the Catholike Church be that which is vniuersally spread ouer the world, the Roman Church and none els but she, is the Catholike Church:
Yea it is evident, that if (according to the Etymology of the name Catholic, and the Interpretation of S. Augustine, the Catholic Church be that which is universally spread over the world, the Roman Church and none Else but she, is the Catholic Church:
Wherfore you not only inconsideratly but against your selfe produce S. Augustine here , and Optatus afterwards , to proue, that your Protestant Church is the Catholike Church. S. Augustine sayth ;
Wherefore you not only inconsiderately but against your self produce S. Augustine Here, and Optatus afterwards, to prove, that your Protestant Church is the Catholic Church. S. Augustine say;
One Mother Pride hath begot them all, as our one Mother the Catholike Church hath brought forth all faythfull people dispersed throughout the whole world.
One Mother Pride hath begotten them all, as our one Mother the Catholic Church hath brought forth all faithful people dispersed throughout the Whole world.
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But withall he teacheth (and so doth all Antiquity) that this Catholike Church so spread ouer the world, is built vpon S. Peter and his Successors as vpon a Rock which the proud gates of Hell cannot ouercome:
But withal he Teaches (and so does all Antiquity) that this Catholic Church so spread over the world, is built upon S. Peter and his Successors as upon a Rock which the proud gates of Hell cannot overcome:
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〈 ◊ 〉 ••eli••••• the Roman See to be the Rock on which the Catholike Church is built ▪ he was in her communion and •eld you that refuse her communion, to be a prophane person belonging to 〈 ◊ 〉 ••brist:
〈 ◊ 〉 ••eli••••• the Roman See to be the Rock on which the Catholic Church is built ▪ he was in her communion and •eld you that refuse her communion, to be a profane person belonging to 〈 ◊ 〉 ••brist:
His iudgment was ▪ that if Christ 〈 … 〉 Church diffused throughout the world (as the 〈 ◊ 〉 is •hat w•s ordi••• only (as the sect of the Lucif•ri•n• against whom he writeth was,
His judgement was ▪ that if christ 〈 … 〉 Church diffused throughout the world (as the 〈 ◊ 〉 is •hat w•s ordi••• only (as the sect of the Lucif•ri•n• against whom he Writeth was,
or only in a few Northerne parts of the world, as your Protestant Congrega•••• 〈 ◊ 〉) fit i• •e ••••creding p•or•. His iudgment was that 〈 ◊ 〉 •or••ayne in that Church, which being founded by the •postles d•••th vntill this day, which is none els but the Roman, 〈 ◊ 〉 in her alone there hath bene,
or only in a few Northern parts of the world, as your Protestant Congrega•••• 〈 ◊ 〉) fit i• •e ••••creding p•or•. His judgement was that 〈 ◊ 〉 •or••ayne in that Church, which being founded by the •postles d•••th until this day, which is none Else but the Roman, 〈 ◊ 〉 in her alone there hath be,
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and still is a neuer interrupted Succession of Bishops from S. Peter, vnto Vrban the eight, who 〈 ◊ 〉 g••• ••e•h that Church; wheras there is no other.
and still is a never interrupted Succession of Bishops from S. Peter, unto Urban the eight, who 〈 ◊ 〉 g••• ••e•h that Church; whereas there is no other.
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He declared his iudgment ▪ when he said to such as you are ▪ Whosoeuer thou are, that auouchest no• Sects, I pray thee haue respect to the Roman eares:
He declared his judgement ▪ when he said to such as you Are ▪ Whosoever thou Are, that avouchest no• Sects, I pray thee have respect to the Roman ears:
He declared his iudgment , when aduising Demotrias to auoyd the cruell tempest of Heresy, which rising out of the Easterne parts, at that tyme when Anastasius of happy and holy memory goa••ned the Roman Church, attempted to pollute and corrupt the sincerity of that fayth, which was commended by the mouth of the Apostle, he prescribeth her this rule, that the keep fast the fayth of S. Innocentius, sonne and Successor to Anastasius in the Apostolicall Chayre.
He declared his judgement, when advising Demotrias to avoid the cruel tempest of Heresy, which rising out of the Eastern parts, At that time when Anastasius of happy and holy memory goa••ned the Roman Church, attempted to pollute and corrupt the sincerity of that faith, which was commended by the Mouth of the Apostle, he prescribeth her this Rule, that the keep fast the faith of S. Innocentius, son and Successor to Anastasius in the Apostolical Chair.
Where is there so great con•••rse to Churches, and to Martyrs sepulchers? Where soundeth Amen like thunder from He euen &c. Not that the Romans haue any other fayth then the rest of the Christian Churches,
Where is there so great con•••rse to Churches, and to Martyrs sepulchers? Where soundeth Amen like thunder from He even etc. Not that the Roman have any other faith then the rest of the Christian Churches,
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In Rome is the holy Church, there are the trophies of the Apostles and Martyrs; there is the true confession of Christ there is the fayth celebrated by the Apostle,
In Rome is the holy Church, there Are the trophies of the Apostles and Martyrs; there is the true Confessi of christ there is the faith celebrated by the Apostle,
He declared his iudgment when he said that Peter (Patriarke of Alexandria) persecuted by the Arians sted to Rome as to the safest hauen of communion.
He declared his judgement when he said that Peter (Patriarch of Alexandria) persecuted by the Arians stead to Room as to the Safest Haven of communion.
and warranted by all other Churches of the would, was of greater authority, then a contrary, custome brought in by a few Deacons of the Roman Church, without any warrant of the Bishop of Rome? And who seeth not, that these words of S. Hierome are impertinently brought against the Roman sayth,
and warranted by all other Churches of thee would, was of greater Authority, then a contrary, custom brought in by a few Deacons of the Roman Church, without any warrant of the Bishop of Rome? And who sees not, that these words of S. Jerome Are impertinently brought against the Roman say,
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but only betweene the authority of all the other Churches of the world, and the authority of a few Deacons of the Roman Church in a custome no way repugnant to fayth,
but only between the Authority of all the other Churches of the world, and the Authority of a few Deacons of the Roman Church in a custom no Way repugnant to faith,
And finally, who seeth not, that your intention is to delude, and deceaue your readers? For he that hath so many and so pregnant testimonies of S. Hierome, in which he expresly declareth, that the Roman fayth is the. Catholike fayth;
And finally, who sees not, that your intention is to delude, and deceive your Readers? For he that hath so many and so pregnant testimonies of S. Jerome, in which he expressly Declareth, that the Roman faith is the. Catholic faith;
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& yet comming to deliuer his iudgment concerning the Roman Church, concealeth them all, and obiecteth one only testimony wholly impertinent, as you do;
& yet coming to deliver his judgement Concerning the Roman Church, concealeth them all, and Objecteth one only testimony wholly impertinent, as you do;
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How then is it true, that, as afterwards you grant the Roman Church remained pure and free from error in fayth 600. yeares after Christ, which was not in S. Hieromes tyme,
How then is it true, that, as afterwards you grant the Roman Church remained pure and free from error in faith 600. Years After christ, which was not in S. Jerome's time,
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And first you tell vs , It can be no sufficient argument for concluding a Papall authority, to obiect against you the testimonies of Popes in their owne cause.
And First you tell us, It can be no sufficient argument for concluding a Papal Authority, to Object against you the testimonies of Popes in their own cause.
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for howsoeuer you here pretend that S. Gregory, S. Leo, and Pelagius did not acknowledge in themselues any superiority or iurisdiction ouer the vniuersall Church, your guilty conscience tels you the contrary:
for howsoever you Here pretend that S. Gregory, S. Leo, and Pelagius did not acknowledge in themselves any superiority or jurisdiction over the universal Church, your guilty conscience tells you the contrary:
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as of partiall witnesses, and compare them to Adonias, who traiterously sought to set the crown on his owne head, which is in effect to say, that as Adonias traiterously assumed to himselfe the dignity of a King, not due vnto him:
as of partial Witnesses, and compare them to Adonias, who traitorously sought to Set the crown on his own head, which is in Effect to say, that as Adonias traitorously assumed to himself the dignity of a King, not due unto him:
so did these Popes vnlawfully challenge to themselues, the dignity of Pastors, and Gouernors of the vniuersall Church, hauing no right therunto. A most vngodly comparison:
so did these Popes unlawfully challenge to themselves, the dignity of Pastors, and Governors of the universal Church, having no right thereunto. A most ungodly comparison:
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since his tyme, whose sanctity God hath testified with most illustrious miracles, and whom all posterity hath iustly honored with the surname of Great. S. Leo is he, that with great care and vigilancy suppressed the Manichees that came flying out of the Africa to Rome, & other places of Italy;
since his time, whose sanctity God hath testified with most illustrious Miracles, and whom all posterity hath justly honoured with the surname of Great. S. Leo is he, that with great care and vigilancy suppressed the manichees that Come flying out of the Africa to Room, & other places of Italy;
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and like wise he himselfe against the errors of Nestorius, Eutyches, & Dioscorus assembled in the East that famous Councell of 630. Bishops at Chalcedon, who all acknowledged him to be their Head, and themselues his members, and children;
and like wise he himself against the errors of Nestorius, Eutyches, & Dioscorus assembled in the East that famous Council of 630. Bishops At Chalcedon, who all acknowledged him to be their Head, and themselves his members, and children;
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and who esteemed his words as the words of S. Peter, and his iudgments as oracles of God, crying out all which one voyce , Peter hath spoken by the mouth of Leo;
and who esteemed his words as the words of S. Peter, and his Judgments as oracles of God, crying out all which one voice, Peter hath spoken by the Mouth of Leo;
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for which he hath deserued the title of Doctor of the Church, and the many famous miracles wherwith God declared his sanctity, who is ignorant of the admirable Elogies wherwith ancient writers haue celebrated his prayses? Among others, that famous Archbishop of Toledo,
for which he hath deserved the title of Doctor of the Church, and the many famous Miracles wherewith God declared his sanctity, who is ignorant of the admirable Eulogies wherewith ancient writers have celebrated his praises? Among Others, that famous Archbishop of Toledo,
this very euasion of yours, to wit, that the testimonies of Popes are no sufficient argument to conclude a Papall authority because they speake in their owne cause, sufficiently conuinceth, that you know them to haue acknowledged such authority in themselues,
this very evasion of yours, to wit, that the testimonies of Popes Are no sufficient argument to conclude a Papal Authority Because they speak in their own cause, sufficiently Convinces, that you know them to have acknowledged such Authority in themselves,
and glorious Confessors, most eminent in humility, and all kind of vertue, and to whose sanctity God added the seale of diuine miracles, should with a Luciferian pride arrogate to themselues Pastorall authority,
and glorious Confessors, most eminent in humility, and all kind of virtue, and to whose sanctity God added the seal of divine Miracles, should with a Luciferian pride arrogate to themselves Pastoral Authority,
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And the like did S. Gregory, when vpon that text he collected a generall lesson for the defence of his owne iurisdiction against such as you are, saying ;
And the like did S. Gregory, when upon that text he collected a general Lesson for the defence of his own jurisdiction against such as you Are, saying;
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and the repression of seditious persons, he that should oppose him, and resist his authority, vnder color that he speaketh in his owne cause, would be accounted no better then a rebell;
and the repression of seditious Persons, he that should oppose him, and resist his Authority, under colour that he speaks in his own cause, would be accounted no better then a rebel;
so no other reckoning is to be made of him, that reiects the testimonies of Popes, the Vicars and Lieutenants of Christ on earth, because they defend their authority:
so no other reckoning is to be made of him, that rejects the testimonies of Popes, the Vicars and Lieutenants of christ on earth, Because they defend their Authority:
and from their Patriarke of Constantinople to the See Apostolike, & that the same See had true and proper right, to admit their appeales, and re-iudge their causes;
and from their Patriarch of Constantinople to the See Apostolic, & that the same See had true and proper right, to admit their appeals, and rejudge their Causes;
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that S. Gregory challenged to himselfe power to command Arch-bishops, to ordayne, or depose Bishops: that he assumed to himselfe right for citing Arch-bishops to declare their causes before him,
that S. Gregory challenged to himself power to command Archbishop's, to ordain, or depose Bishops: that he assumed to himself right for citing Archbishop's to declare their Causes before him,
that he vsurped power of appointing Synods in their prouinces, and required Arch-bishops, that if any cause of great importance happened, they should referre the same to him, appointing in prouinces his Vicars ouer the Churches to end smaller matters,
that he usurped power of appointing Synods in their Provinces, and required Archbishop's, that if any cause of great importance happened, they should refer the same to him, appointing in Provinces his Vicars over the Churches to end smaller matters,
That if any of the foure Patriarkes had done against the Popesletters, that which was done by the Bishop Salona, so great a disobedience could not haue passed without a most grieuous scandall:
That if any of the foure Patriarchs had done against the Popesletters, that which was done by the Bishop Salona, so great a disobedience could not have passed without a most grievous scandal:
That he which will not haue S. Peter (to whom the keyes of heauen were committed) to shut him out from the entrance of lyfe, must not in this world be separated from his See:
That he which will not have S. Peter (to whom the keys of heaven were committed) to shut him out from the Entrance of life, must not in this world be separated from his See:
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I conclude therfore with Doctor Sanders, that he which readeth all these particulars, and more of the same kinde that are to be found in the workes of S. Gregory,
I conclude Therefore with Doctor Sanders, that he which readeth all these particulars, and more of the same kind that Are to be found in the works of S. Gregory,
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How comes it then to passe, that you are not ashamed to vrge here, and els where so often in this your grand Imposture S. Gregories refusing the name of vniuersall Bishop,
How comes it then to pass, that you Are not ashamed to urge Here, and Else where so often in this your grand Imposture S. Gregories refusing the name of universal Bishop,
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and determing all Ecclesiasticall causes in his owne, and their Diocesses, leauing them no other right to exercise any Episcopall iurisdiction & power,
and determining all Ecclesiastical Causes in his own, and their Dioceses, leaving them no other right to exercise any Episcopal jurisdiction & power,
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In this sense S. Gregory conceaued Iohn Patriarke of Constantinople to stile himselfe Vniuersall Bishop, as it appeareth out of his plaine and expresse words in diuers of his Epistles to which the margent will direct you.
In this sense S. Gregory conceived John Patriarch of Constantinople to style himself Universal Bishop, as it appears out of his plain and express words in diverse of his Epistles to which the margin will Direct you.
2. It may be taken in the same signification with Episcopus Vniuersalis Ecclesiae, so, that it signify a Bishop to whom belongeth the gouerment of the vniuersall Church and the determining of all such causes as appertaine to her in generall, without taking away,
2. It may be taken in the same signification with Episcopus Universalis Ecclesiae, so, that it signify a Bishop to whom belongeth the government of the universal Church and the determining of all such Causes as appertain to her in general, without taking away,
or hindering the ordinary power and right of other Bishops, and leauing each of them in their seuerall places & degrees with full power and authority to iudge and determine all Causes Ecclesiasticall belonging to their Diocesses, and within them.
or hindering the ordinary power and right of other Bishops, and leaving each of them in their several places & Degrees with full power and Authority to judge and determine all Causes Ecclesiastical belonging to their Dioceses, and within them.
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And therfore as S. Gregory stileth himselfe Bishop of the vniuersall Church, so likewise when Eulogius Patriarke of Alexandria writing to him gaue him the title of vniuersall Bishop, he acknowledged that in this sense he might lawfully accept therof,
And Therefore as S. Gregory styleth himself Bishop of the universal Church, so likewise when Eulogius Patriarch of Alexandria writing to him gave him the title of universal Bishop, he acknowledged that in this sense he might lawfully accept thereof,
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This doctrine is deliuered by Baronius and Bellarmine, of whom (because they declare Vniuersalis Episcopus in this second sense to be all one with Episcopus Vniuersalis Ecclesiae ) you say :
This Doctrine is Delivered by Baronius and Bellarmine, of whom (Because they declare Universalis Episcopus in this second sense to be all one with Episcopus Universalis Ecclesiae) you say:
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because some predecessors of S. Gregory haue bene called Bishops of the vniuersall Church, which is their peruerse error refuted by one of their learned Iesuits.
Because Some predecessors of S. Gregory have be called Bishops of the universal Church, which is their perverse error refuted by one of their learned Iesuits.
From whence it followeth, that as S. Gregory in this second sense did instile himselfe Episcopum Vniuersalis Ecclesiae; so if Vniuersalis Episcopus be taken in the same sense, it is also lawfull,
From whence it follows, that as S. Gregory in this second sense did instile himself Bishop Universalis Ecclesiae; so if Universalis Episcopus be taken in the same sense, it is also lawful,
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And Salmeron (for it is he whom you call the learned Iesuit) is so far from refuting this double sense of Vniuersalis Episcopus deliuered by Baronius and Bellarmine, that in the very place which you nominate he expresly deliuereth the same:
And Salmeron (for it is he whom you call the learned Iesuit) is so Far from refuting this double sense of Universalis Episcopus Delivered by Baronius and Bellarmine, that in the very place which you nominate he expressly Delivereth the same:
by which words Salmeron rightly proueth that which is auerred by the two Cardinals, to wit, that as the Popes before S. Gregory were stiled Bishops of the Vniuersall Church, so they had not only a charitable care, which belongeth to euery Bishop,
by which words Salmeron rightly Proves that which is averred by the two Cardinals, to wit, that as the Popes before S. Gregory were styled Bishops of the Universal Church, so they had not only a charitable care, which belongeth to every Bishop,
yet in your English of them you fraudulently leaue out regimini, gouerment, to persuade your readers (which either vnderstand not or els seldome looke into your Latin margents) that the ancient Popes had not the gouerment of the whole Church,
yet in your English of them you fraudulently leave out regimini, government, to persuade your Readers (which either understand not or Else seldom look into your Latin margins) that the ancient Popes had not the government of the Whole Church,
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Boniface did obtaine of the Emperor Phocas, that Rome should haue the same title of Head-ship ouer all other Churches, which the Bishop of Constantinople had challenged to his See.
Boniface did obtain of the Emperor Phocas, that Rome should have the same title of Headship over all other Churches, which the Bishop of Constantinople had challenged to his See.
For, 1. Sedes Petri, you trāslate not the See of Peter, but Rome, which fignifieth not the Church but the City, that so you may the better pretend that the Roman Church is not the See of Peter, nor the Pope S. Peters Successor. 2. Platina sayth, that The See of Peter is, Caput omminm Ecclesiarum, The Head of all Churches:
For, 1. Sedes Petri, you translate not the See of Peter, but Room, which fignifieth not the Church but the city, that so you may the better pretend that the Roman Church is not the See of Peter, nor the Pope S. Peter's Successor. 2. Platina say, that The See of Peter is, Caput omminm Ecclesiarum, The Head of all Churches:
but only by the concession of Phocas, and that obteyned with much importunity by Bonifacius 3. You say, Boniface obteyned of the Emperor Phocas that Rome should haue the same title of Head-ship ouer all Churches, which the Bishop of Constantinople challenged to his See.
but only by the concession of Phocas, and that obtained with much importunity by Boniface 3. You say, Boniface obtained of the Emperor Phocas that Rome should have the same title of Headship over all Churches, which the Bishop of Constantinople challenged to his See.
euen as when the now Roman Emperor is instiled, The vniuersall Emperor of Rome, he is therby distinguished from the Emperor of Turky of Persia, and others.
even as when the now Roman Emperor is instilled, The universal Emperor of Room, he is thereby distinguished from the Emperor of Turky of Persiam, and Others.
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nor are by others instiled Vniuersall Emperors. But in the Councell of Chalcedon the Pope is not only stiled Patriarke of Rome, but also Vniuersall Archbishop, and Vniuersall Patriarke absolutely, without any addition, or restriction;
nor Are by Others instilled Universal Emperor's. But in the Council of Chalcedon the Pope is not only styled Patriarch of Room, but also Universal Archbishop, and Universal Patriarch absolutely, without any addition, or restriction;
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Such were, his clensing Rome from all filth of Idolatry, and his causing that famous Temple of Pantheon, which was built in honor of all the heathenish Gods, to be dedicated to Christ, in honor of his blessed Mother, and all the Martyrs.
Such were, his cleansing Room from all filth of Idolatry, and his causing that famous Temple of Pantheon, which was built in honour of all the Heathenish God's, to be dedicated to christ, in honour of his blessed Mother, and all the Martyrs.
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3. You cauill at Bellarmine without cause, for saying, that the Bishop of Constantinople by clayming the title of Vniuersall Bishop sought to make himselfe sole Bishop, and the rest only his Vicars:
3. You cavil At Bellarmine without cause, for saying, that the Bishop of Constantinople by claiming the title of Universal Bishop sought to make himself sole Bishop, and the rest only his Vicars:
Nor is it against this, that diuers Bishops of the East, which still held, and exercised their ancient iurisdiction, gaue to the Patriarke of Constantinople the Name of Vniuersall: for they did giue him the sole name, without yelding to him any part of their Episcopall iurisdiction, which therfore they still exercised as freely,
Nor is it against this, that diverse Bishops of the East, which still held, and exercised their ancient jurisdiction, gave to the Patriarch of Constantinople the Name of Universal: for they did give him the sole name, without yielding to him any part of their Episcopal jurisdiction, which Therefore they still exercised as freely,
He that names a Hierarchy, names the disposition or due ranking of all sacred orders. And among the sacred orders, he giues the first and chiefest place to Bishops.
He that names a Hierarchy, names the disposition or endue ranking of all sacred order. And among the sacred order, he gives the First and chiefest place to Bishops.
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4. Without, and contrary to all truth, you obiect S. Leo against the title of Vniuersall Bishop: for he was not only so called by the Councell of Chalcedon (as you haue heard) but he himselfe also vsed that title, as appeareth out of the Latin Volume of his Epistles,
4. Without, and contrary to all truth, you Object S. Leo against the title of Universal Bishop: for he was not only so called by the Council of Chalcedon (as you have herd) but he himself also used that title, as appears out of the Latin Volume of his Epistles,
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Whosoeuer denieth the Supreme Authority of the Roman Chayre, cannot diminish the power therof, but puffed vp with the spirit of pride, plungeth himselfe headlong into hell.
Whosoever Denieth the Supreme authority of the Roman Chair, cannot diminish the power thereof, but puffed up with the Spirit of pride, plungeth himself headlong into hell.
5. I must not omit to aduertise you, that you abuse Binius fathering on him certaine words in his Annotation vpon the third Action of the Councell of Chalcedon as taken out of Baronius: which words Binius hath not:
5. I must not omit to advertise you, that you abuse Binius fathering on him certain words in his Annotation upon the third Actium of the Council of Chalcedon as taken out of Baronius: which words Binius hath not:
nor doth he in that Annotation so much as once mention Baronius, but sheweth out of S. Gregory that the name of Vniuersall Bishop was giuen to the Popes his predecessors in that Councell,
nor does he in that Annotation so much as once mention Baronius, but shows out of S. Gregory that the name of Universal Bishop was given to the Popes his predecessors in that Council,
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and in all their inscriptions as Iohn Patriarke of Constantinople did, who (witnes S. Gregory) almost in euery lyne intitled himselfe, Vniuersall Bishop. SECT IV. S. Dionyse his iudgment concerning the Supremacy of the Roman Church.
and in all their inscriptions as John Patriarch of Constantinople did, who (witness S. Gregory) almost in every line entitled himself, Universal Bishop. SECT IV. S. Dionise his judgement Concerning the Supremacy of the Roman Church.
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CAsaubon (say you spurs vs a necessary Question, Why S. Dionyse the Areopagite professedly wryting of the Ecclesiasticall Hierarchy and gouerment, was so vtterly silent in not mentioning the Vniuersall Visible Head of the Church reigning at Rome,
Casaubon (say you spurs us a necessary Question, Why S. Dionyse the Areopagite professedly writing of the Ecclesiastical Hierarchy and government, was so utterly silent in not mentioning the Universal Visible Head of the Church reigning At Rome,
why S. Dionyse professedly wryting of the Ecclesiasticall Hierarchy, did not reckon secular Princes, at least in generall, whom you not only place in the Hierarchy of the Church, but make Heads therof?
why S. Dionise professedly writing of the Ecclesiastical Hierarchy, did not reckon secular Princes, At least in general, whom you not only place in the Hierarchy of the Church, but make Heads thereof?
nor of the Bishop of any particular See, but of the Ecclesiasticall Hierarchy, and orders in generall, which he defineth thus Qui Hierarchiam dixit, omnium simul sacrorum ordinum dispositionem dixit.
nor of the Bishop of any particular See, but of the Ecclesiastical Hierarchy, and order in general, which he defineth thus Qui Hierarchy dixit, omnium simul Sacred Ordinum dispositionem dixit.
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Peter was present the most ancient and supreme top, or Head of Diuines. These passages of S. Dionyse, Casaubon and you either out of ignorance could not find,
Peter was present the most ancient and supreme top, or Head of Divines. These passages of S. Dionise, Casaubon and you either out of ignorance could not find,
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CAsaubon, and you with him obiect out of the Epistles of S. Ignatius, that ancient Bishop of Antioch, that, he being frequent in setting forth the order Ecclesiasticall,
Casaubon, and you with him Object out of the Epistles of S. Ignatius, that ancient Bishop of Antioch, that, he being frequent in setting forth the order Ecclesiastical,
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when writing to the Romans, he addressed his Epistle, To the Church sanctified and illuminated in the will of God, which hath done all things according to fayth,
when writing to the Roman, he addressed his Epistle, To the Church sanctified and illuminated in the will of God, which hath done all things according to faith,
and the loue of Iesus-Christ our God and Sauiour, and which gouerneth in the region of the Romans, worthy of God, worthy of eminency, worthy of memory, worthy of blessednesse, worthy of prayse, founded in the loue and fayth of Christ, hauing the name of Father &c. Although this holy Martyr writ to the Trallians, Magnesians, Philippians, Antiochians, Ephesians, Philadelphians,
and the love of Iesus-Christ our God and Saviour, and which Governs in the region of the Roman, worthy of God, worthy of eminency, worthy of memory, worthy of blessedness, worthy of praise, founded in the love and faith of christ, having the name of Father etc. Although this holy Martyr writ to the Trallians, Magnesians, Philippians, antiochians, Ephesians, Philadelphians,
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as her peculiar prerogatiues, that, she is illuminated in the will of God, that she is founded in the loue and fayth of Christ, that she is of eminent dignity, that she hath (by reason of her Bishop) the name of a Father, which is to say, that the rest as children are subiect to her,
as her peculiar prerogatives, that, she is illuminated in the will of God, that she is founded in the love and faith of christ, that she is of eminent dignity, that she hath (by reason of her Bishop) the name of a Father, which is to say, that the rest as children Are Subject to her,
and therfore to giue an expedite solution, you reiect the whole Epistle, saying: No man skilfull in Greeke, would belieue it to be written by S. •gnatius.
and Therefore to give an expedite solution, you reject the Whole Epistle, saying: No man skilful in Greek, would believe it to be written by S. •gnatius.
Hauing proposed these arguments of Casaubon, you obiect out of your owne obseruations , that S. Ignatius exhorting the Trallians vnto obedience to Bishops, instanceth equally in Timothy S. Pauls scholler,
Having proposed these Arguments of Casaubon, you Object out of your own observations, that S. Ignatius exhorting the Trallians unto Obedience to Bishops, Instanceth equally in Timothy S. Paul's scholar,
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Tertullian also to secure Christians in the Doctrine of the Apostles, prescribeth vnto them, that they consult with the Mother Churches, immediatly founded by the Apostles, naming as well Ephesus in Asia,
Tertullian also to secure Christians in the Doctrine of the Apostles, prescribeth unto them, that they consult with the Mother Churches, immediately founded by the Apostles, naming as well Ephesus in Asia,
It is true, that both he and Tertullian teaching the Christians of their tyme to auoyd heresy, warned them, that the true fayth was to be learned from the Apostolicall Churches, that is, from the Churches founded by the Apostles themselues,
It is true, that both he and Tertullian teaching the Christians of their time to avoid heresy, warned them, that the true faith was to be learned from the Apostolical Churches, that is, from the Churches founded by the Apostles themselves,
But withall they taught them, that the chiefe Church they were to adhere vnto, and by whose authority they were to confound all Heretikes, was the Roman Church.
But withal they taught them, that the chief Church they were to adhere unto, and by whose Authority they were to confound all Heretics, was the Roman Church.
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All men (sayth S. Irenaeus) may behold the tradition of the Apostles (that is the fayth deliuered by them to their Successors) in euery Church, if they be desirous to heare the truth:
All men (say S. Irnaeus) may behold the tradition of the Apostles (that is the faith Delivered by them to their Successors) in every Church, if they be desirous to hear the truth:
euen vnto vs, who neither taught ▪ nor knew any such thinge as rauing heretikes do broach &c. But because it were a long businesse to number the Successions of all Churches, we declare the tradition of the most great, most ancient,
even unto us, who neither taught ▪ nor knew any such thing as raving Heretics do broach etc. But Because it were a long business to number the Successions of all Churches, we declare the tradition of the most great, most ancient,
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and thereby we confound all them that any way ether by euill complacence of themselues, or vaineglory, or blindnesse, or ill opinion do gather otherwise then they ought.
and thereby we confound all them that any Way either by evil complacence of themselves, or vainglory, or blindness, or ill opinion do gather otherwise then they ought.
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for to this Church by reason of her more powerfull Principality, all Churches must necessarily agree, that is to say, all the faythfull of what place soeuer:
for to this Church by reason of her more powerful Principality, all Churches must necessarily agree, that is to say, all the faithful of what place soever:
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And this is a demonstration conuicing, that it is one, and the same quickening fayth, which from the Apostles tyme vntill this day, is conserued, and delinered in truth.
And this is a demonstration conuicing, that it is one, and the same quickening faith, which from the Apostles time until this day, is conserved, and delinered in truth.
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And againe relating to this place, and speaking of the same Succession of Bishops in the Roman Church (which he calleth the principall Succession ) he declareth all those that withdraw themselues from it, to be Schismatikes, or heretikes:
And again relating to this place, and speaking of the same Succession of Bishops in the Roman Church (which he calls the principal Succession) he Declareth all those that withdraw themselves from it, to be Schismatics, or Heretics:
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They that are in the Church (sayth he) ought to obey those Priests, which haue their Succession from the Apostles, which togeather with the Succession of their Bishoprikes haue receaued the assured grace of truth, according to the good will of the heauenly Father.
They that Are in the Church (say he) ought to obey those Priests, which have their Succession from the Apostles, which together with the Succession of their Bishoprics have received the assured grace of truth, according to the good will of the heavenly Father.
If then S. Irenaeus in his dayes thought it an argument sufficient to conuince all Heretikes, that they had fallen from the true fayth preached by the Apostles,
If then S. Irnaeus in his days Thought it an argument sufficient to convince all Heretics, that they had fallen from the true faith preached by the Apostles,
and faythfull of the world must necessarly agree, how much more conuincing is the same Argument against Protestants, to whom we shew not the Succession of twelue Popes in S. Peters See,
and faithful of the world must necessarily agree, how much more convincing is the same Argument against Protestants, to whom we show not the Succession of twelue Popes in S. Peter's See,
as S. Irenaeus did to the heretikes of his tyme, but almost of 240. You were not ignorant of the force of these testimonies of S. Irenaeus, and therfore lest you might seeme to passe them ouer without answere, you say :
as S. Irnaeus did to the Heretics of his time, but almost of 240. You were not ignorant of the force of these testimonies of S. Irnaeus, and Therefore lest you might seem to pass them over without answer, you say:
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How are they answered? first, you bid vs remember, that Irenaeus was he, which consented with the Asian Bishops that were excommunicated by Pope Victor.
How Are they answered? First, you bid us Remember, that Irnaeus was he, which consented with the Asian Bishops that were excommunicated by Pope Victor.
This might haue bene spoken of the Imperiall power of that City, to which the subiects of the Roman Empire were bound to resort, for paying of tributes;
This might have be spoken of the Imperial power of that city, to which the Subjects of the Roman Empire were bound to resort, for paying of Tributes;
Againe, they which were to resort to the City of Rome for the discharge of their offices and paymēt of tributes were the subiects of the Roman Empire only:
Again, they which were to resort to the city of Room for the discharge of their Offices and payment of Tributes were the Subjects of the Roman Empire only:
But S. Irenaeus tels you, that omnes vndique fideles, that is, All the faythfull, and all the Churches, not only of the Roman Empire, but of all the world are necessarily to repaire to the Church of Rome;
But S. Irnaeus tells you, that omnes vndique fideles, that is, All the faithful, and all the Churches, not only of the Roman Empire, but of all the world Are necessarily to repair to the Church of Rome;
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then by the throne of (temporall) power: and being made the Head of Pastorall honor to the world, possesseth by religion, what, she doth not by force of armes. 3. You answeare :
then by the throne of (temporal) power: and being made the Head of Pastoral honour to the world, Possesses by Religion, what, she does not by force of arms. 3. You answer:
for the necessity of resorting to the Roman Church (sayth S. Irenaeus) is by reason of her more mighty principality, or (which is all one) by reason of the great dignity of the See Apostolike, which (sayth S. Augustine) hath alwaies florished in her and which maketh her the Mother Church of the world.
for the necessity of resorting to the Roman Church (say S. Irnaeus) is by reason of her more mighty principality, or (which is all one) by reason of the great dignity of the See Apostolic, which (say S. Augustine) hath always flourished in her and which makes her the Mother Church of the world.
TErtullian agreeth with S. Irenaeus in pressing against all heretikes the same argument of the neuer interrupted succession of Bishops in the Roman See, recknoning all the Popes by name vntill his tyme against Marcion and all heretikes, to proue thē to be such.
Tertullian agreeth with S. Irnaeus in pressing against all Heretics the same argument of the never interrupted succession of Bishops in the Roman See, reckoning all the Popes by name until his time against Marcion and all Heretics, to prove them to be such.
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let them vnfold the order of their Bishops, in such sorte, that by a Succession deriued from the beginning, they proue their first Bishop to haue bene some one of the Apostoles,
let them unfold the order of their Bishops, in such sort, that by a Succession derived from the beginning, they prove their First Bishop to have be Some one of the Apostles,
And the same she can do at this day, shewing that all her Bishops vnto Vrbā the eight which now possesseth that Chayre, had S. Peter the Apostle for their predecessor,
And the same she can do At this day, showing that all her Bishops unto Vrbā the eight which now Possesses that Chair, had S. Peter the Apostle for their predecessor,
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Who in Gods name are you? When, and from whence came you hither? What do you among myne, being none of myne? By what right O Marcion dost thou cut downe my woods? What leaue hast thou, O Valantine, to turne my streames and fountaynes another way? By what authority doest thou remooue my bounds, O Apelles? (O Luther, O Caluin, O Zuinglius?) The possession is mine: I haue it of old I enioyed it before you:
Who in God's name Are you? When, and from whence Come you hither? What do you among mine, being none of mine? By what right O Marcion dost thou Cut down my woods? What leave hast thou, Oh Valantine, to turn my streams and fountains Another Way? By what Authority dost thou remove my bounds, Oh Apelles? (Oh Luther, Oh Calvin, Oh Zwingli?) The possession is mine: I have it of old I enjoyed it before you:
Goe to: If thou wilt be curiously exact in the affaire of thy saluation, repaire to the Apostolicall Churches &c. If thou be a neighbour to Italy, thou hast Rome, from whence we also haue authority.
Go to: If thou wilt be curiously exact in the affair of thy salvation, repair to the Apostolical Churches etc. If thou be a neighbour to Italy, thou hast Room, from whence we also have Authority.
Wherfore out of this place of Tertullian Quintinus rightly inferreth, that the Roman Church euen from her first foundation had great authority aboue all Churches of the world;
Wherefore out of this place of Tertullian Quintinus rightly infers, that the Roman Church even from her First Foundation had great Authority above all Churches of the world;
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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,
Nam constat etc. For (say he, and his words no less agree to Luther and Calvin, then to Marcion and Valentinus) it is manifest that they First believed the Catholic Doctrine in the Roman Church until in the time of the blessed Bishop Eleutherius,
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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:
for Marcion was born At Sinope in Pontus, and for his heresy and Lewdness of life excommunicated by his own Father a holy Bishop, who refusing to absolve him he went to Room to seek absolution:
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 did these Heretics (as also Cerdon At the same time) when they sought absolution from heresy, come from so remote countries Subject to other Patriarchs,
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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,
but Because they knew her to be the Head & Mistress of all Churches, that had power to absolve all those which had be excommunicated by any other Bishops whatsoever,
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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.
And since you acknowledge that Rhenanus his Mouth (for that and other his inconsiderate Speeches) is gagged by the Index expurgatorius, you show little judgement in objecting his Authority against us SECT. VIII. Vincentius Lerins his judgement 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.
What hath be said, shows the futility of your argument out of Vincentius Lerins, which is like to the two former out of S. Irenaeus and Tertullian.
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& 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,
& all Priests in all places, each one according to his zeal did opppse, then Pope Stephen of blessed memory Bishop of the Apostolic See resisted indeed with the rest of his fellow Bishops,
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And 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,
And notwithstanding that the contrary Doctrine had (say he) such pregnant wits, such eloquent tongues, such a number of Patrons, such show of truth, such testimonies of Scripture,
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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.
yet the Authority of the Pope declaring it a novelty, was of so great force, that After he had condemned it, all those things were abolished, were Disannulled, were abrogated as dreams, as fables, as superfluous.
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YOur obseruations are 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,
YOur observations Are that S. Athanasius, S. Augustine, the Counsels of Constantinople, of Egypt, and of Cauthage, reckoning diverse Bishops to show their agreement in faith with them, name not only the Pope,
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 m• a trifling,
and his Counsel, you give his Majesty so many mantes, as he hath Counsellors, and equalise them in power and dominion with him, would you not think m• a trifling,
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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?
and indeed a childish opponent? how then shall we think otherwise of you, that by like consequence go about to equalise other Bishops with the Pope, & among themselves?
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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,
THAT the Council of Nicaenae acknowledged the supremacy of the Bishop of Rome over all Bishops, is proved. 1. Because Julius a most holy Pope, in his third Epistle (which S. Athanesius hath inserted into his second Apology) writing to the Arians,
Are you ignorant, that the custome is, that wee be first written vnto, that from hence may proceed the iust decision of things? And therfore if any suspicion were conceyued against your Bishops there, it ought to haue bene referred hither to our Church.
are you ignorant, that the custom is, that we be First written unto, that from hence may proceed the just decision of things? And Therefore if any suspicion were conceived against your Bishops there, it ought to have be referred hither to our Church.
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And then declaring vnto them, that this authority of the Bishop of Rome was acknowledged by the Councell of Nice, he denounceth vnto them, that in condemning Athanasius without expecting his sentence, they had done contra Canones, against the Canons, to wit of the Nicen Councell, which he setteth downe at large in his second epistle to them;
And then declaring unto them, that this Authority of the Bishop of Rome was acknowledged by the Council of Nicaenae, he Denounceth unto them, that in condemning Athanasius without expecting his sentence, they had done contra Canonas, against the Canonas, to wit of the Nicene Council, which he sets down At large in his second epistle to them;
and in summoning their aduersaries to appeare at Rome, & yeld account of their proceedings, had done, quod Ecclesiastici Canonis est, according to the Canons of the Church.
and in summoning their Adversaries to appear At Room, & yield account of their proceedings, had done, quod Ecclesiastici Canons est, according to the Canonas of the Church.
and representing vnto him the sacrilegious proceeding of the second Councell of Ephesus, which he by his owne authority had called and impiously maintained,
and representing unto him the sacrilegious proceeding of the second Council of Ephesus, which he by his own Authority had called and impiously maintained,
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& that Flauianus the holy Patriarke of Constantinople (which in that Councell had bene iniustly deposed and many wayes wronged) fled to him for redresse, presenting a Writ of Appeale to his Legates, intreateth his assistance for the calling of a generall Councell in Italy;
& that Flavianus the holy Patriarch of Constantinople (which in that Council had be injustly deposed and many ways wronged) fled to him for redress, presenting a Writ of Appeal to his Legates, intreateth his assistance for the calling of a general Council in Italy;
the other ▪ that after the putting in of an Appeale to him, a generall Councell ought to be called, that to the greater satisfaction of all parts, the cause may be fully examined & reiudged by the common consent of the Church:
the other ▪ that After the putting in of an Appeal to him, a general Council ought to be called, that to the greater satisfaction of all parts, the cause may be Fully examined & reiudged by the Common consent of the Church:
which no more preiudicateth the Popes Authority, then it doth the Kings, that after an appeale made to Maiesty, a Parliament be called for the decision of the cause:
which no more preiudicateth the Popes authority, then it does the Kings, that After an appeal made to Majesty, a Parliament be called for the decision of the cause:
And hereby it appeares how litle iudgment you shew in obiecting the African Councell, to proue, that the Councell of Nice denyed appeales to Rome, both because your selfe alleaging this testimony of the Nicen Councell out of S. Leo proue them to be lawfull,
And hereby it appears how little judgement you show in objecting the African Council, to prove, that the Council of Nicaenae denied appeals to Room, both Because your self alleging this testimony of the Nicene Council out of S. Leo prove them to be lawful,
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4. That the Councell of Nice acknowledged the vninersall authority and iurisdiction of the Bishop of Rome, is proued out of Socrates, a Greeke historian of aboue 1200. yeares standing, who speaking of the Arian Councell at Antioch , proueth it to be vnlawfull, because Iulius Bishop of Rome was not there,
4. That the Council of Nicaenae acknowledged the vninersall Authority and jurisdiction of the Bishop of Rome, is proved out of Socrates, a Greek historian of above 1200. Years standing, who speaking of the Arian Council At Antioch, Proves it to be unlawful, Because Julius Bishop of Rome was not there,
for there was a sacerdotall law, which pronounceth all things to be inualide that are done without the allowance of the Bishop of Rome. And Theodoret :
for there was a sacerdotal law, which pronounceth all things to be invalid that Are done without the allowance of the Bishop of Rome. And Theodoret:
Iulius Bishop of Rome following the canon of the Church, commanded them (the Arian Bishops) to come to Rome, and summoned the Diuin• Athanasius to answeare for himselfe in iudgment.
Julius Bishop of Rome following the canon of the Church, commanded them (the Arian Bishops) to come to Room, and summoned the Diuin• Athanasius to answer for himself in judgement.
And finally because Iohn that learned Disputant of the Latines in the Councell of Florence , in their name answeareth Marcus Ephesius ▪ the disputant of the Greekes, that the most ancient epistles of Iulius and Liberius Popes, which Iulian Cardinall of S. Sabina had shewed to the Grecians in that Councell did conuince, that blessed Athanasius being persecuted by the Arians in their Councell at Antioch, writ to Felix, Marcus, Iulius and Liberius, all of them successiuely Popes of Rome for a true copy of the Actes of Nice, which were kept entire and incorrupt at Rome, all those that were in the East, being corrupted by the Arians:
And finally Because John that learned Disputant of the Latins in the Council of Florence, in their name Answers Marcus Ephesius ▪ the disputant of the Greeks, that the most ancient Epistles of Julius and Liberius Popes, which Iulian Cardinal of S. Sabina had showed to the Greeks in that Council did convince, that blessed Athanasius being persecuted by the Arians in their Council At Antioch, writ to Felix, Marcus, Julius and Liberius, all of them successively Popes of Room for a true copy of the Acts of Nicaenae, which were kept entire and incorrupt At Room, all those that were in the East, being corrupted by the Arians:
and subscribed by the Nicen Fathers, and sealed with their seales were kept by the Bishop of Rome with great veneration but that they wold send him copied out seuerally such Canons as were for his purpose.
and subscribed by the Nicene Father's, and sealed with their Seals were kept by the Bishop of Rome with great veneration but that they would send him copied out severally such Canonas as were for his purpose.
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and that the Arians obiected it vnto him as a thing vnlawfull, Liberius promised to send him copied out the Nicen decree for the lawfulnesse of appealing to Rome:
and that the Arians objected it unto him as a thing unlawful, Liberius promised to send him copied out the Nicene Decree for the lawfulness of appealing to Room:
All which with the rest here alleaged shew your vnshamefastnesse, in vrging the Councell of Nice against Appeales to Rome, which were so certainly allowed and decreed by it.
All which with the rest Here alleged show your unshamefastness, in urging the Council of Nicaenae against appeals to Room, which were so Certainly allowed and decreed by it.
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The first , that if in the cause of a Bishop, who conceaues himselfe to be wronged, a new iudgement be required, the Bishop of Rome is to giue the Iudges.
The First, that if in the cause of a Bishop, who conceives himself to be wronged, a new judgement be required, the Bishop of Rome is to give the Judges.
These Canons of Sardica sufficiently declare the beleefe of the Nicen councell touching the authority of the Bishop of Rome: for as Harmen opulus writeth :
These Canonas of Sardica sufficiently declare the belief of the Nicene council touching the Authority of the Bishop of Rome: for as Harmen opulus Writeth:
By the aduice of the Emperor, and of the Bishop of Rome, the Synod if Sardica was assembled, consisting of 341. Fathers, which confirmed the fayth of the Councell of Nice, and published the Canons.
By the Advice of the Emperor, and of the Bishop of Rome, the Synod if Sardica was assembled, consisting of 341. Father's, which confirmed the faith of the Council of Nicaenae, and published the Canonas.
Wherfore these canons touching appeales extant in the Councell of Sardica, are either the very Nicen canons inserted into that of Sardica, or declarations of them:
Wherefore these Canonas touching appeals extant in the Council of Sardica, Are either the very Nicene Canonas inserted into that of Sardica, or declarations of them:
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for the Sardican Councell consisting for the most part of the same Bishops, that the Nicen did, it is a senselesse thing to say, that when those Bishops in their Councell at Sardica,
for the Sardican Council consisting for the most part of the same Bishops, that the Nicene did, it is a senseless thing to say, that when those Bishops in their Council At Sardica,
so expresly, and so effectually declare the Bishop of Rome to be the supreme iudge of all Bishops, they professe a new doctrine contrary to that, which a litle before they had professed in the Councell of Nice.
so expressly, and so effectually declare the Bishop of Room to be the supreme judge of all Bishops, they profess a new Doctrine contrary to that, which a little before they had professed in the Council of Nicaenae.
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for Victor and Vincentius being not Bishops, but simple Priests, because they were Legates to the Pope, presided in the Councell togeather with Osius B. of Corduba,
for Victor and Vincentius being not Bishops, but simple Priests, Because they were Legates to the Pope, presided in the Council together with Osius B. of Cordova,
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8. Though Constantine the Emperor was a great cause of the Bishops meeting in the Councell of Nice, both because he persuaded that meanes of Concord,
8. Though Constantine the Emperor was a great cause of the Bishops meeting in the Council of Nicaenae, both Because he persuaded that means of Concord,
as in like manner he called an other Councell of 275: Bishops at Rome at the same time, in which it is said, Siluester gathered the whole Councell with the aduice of the Emperor.
as in like manner he called an other Council of 275: Bishops At Room At the same time, in which it is said, Sylvester gathered the Whole Council with the Advice of the Emperor.
And how can it be thought, that it was called by any other authority then of the Pope, seeing S. Athanasius and the Bishops of Aegypt in their Councell at Alexandria, witnesse , that the Nicen Councell made a decree, that no generall Councells should be held without the allowance of the B. of Rome:
And how can it be Thought, that it was called by any other Authority then of the Pope, seeing S. Athanasius and the Bishops of Egypt in their Council At Alexandria, witness, that the Nicene Council made a Decree, that no general Counsels should be held without the allowance of the B. of Rome:
and this decree it is, which Iulius Pope (the next but one to Syluester) alleaged against the Arians , rebuking thē sharply, that they had infringed it, by calling their Councell at Antioch without his allowance:
and this Decree it is, which Julius Pope (the next but one to Sylvester) alleged against the Arians, rebuking them sharply, that they had infringed it, by calling their Council At Antioch without his allowance:
9. And as this Councell was called by Syluester Pope, so that it required confirmation from him, we are certified by the Roman Councell vnder Felix the third ,
9. And as this Council was called by Sylvester Pope, so that it required confirmation from him, we Are certified by the Roman Council under Felix the third,
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And that Syluester accordingly confirmed their decrees, we may learne from a Councell of the Bishops of Italy held at Rome, in which he presiding, sayd :
And that Sylvester accordingly confirmed their decrees, we may Learn from a Council of the Bishops of Italy held At Rome, in which he presiding, said:
Whatsoeuer is determined by the 318. holy Priests at Nice in Bithinia, for the strength of the holy Catholike and Apostolike Church, we with our mouth accordingly confirme:
Whatsoever is determined by the 318. holy Priests At Nicaenae in Bithinia, for the strength of the holy Catholic and Apostolic Church, we with our Mouth accordingly confirm:
and all those that shall dare to dissolue the definition of the holy and great Councell assembled at Nice, in the presence of the most religious and venerable Prince Constantine the Emperor, we anathematize them. And all answeared: So be it.
and all those that shall Dare to dissolve the definition of the holy and great Council assembled At Nicaenae, in the presence of the most religious and venerable Prince Constantine the Emperor, we anathematise them. And all answered: So be it.
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THough you either could not, or would not find any thing of all that which hath bene alleaged out of the Councell of Nice in proofe of the Popes authority,
THough you either could not, or would not find any thing of all that which hath be alleged out of the Council of Nicaenae in proof of the Popes Authority,
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To this argument Bellarmine hath answeared , that the Canon speakes of the Patriarke of Alexandria with restriction, assigning to him the Prouinces of Aegypt, Lybia, and Pentapolis:
To this argument Bellarmine hath answered, that the Canon speaks of the Patriarch of Alexandria with restriction, assigning to him the Provinces of Egypt, Libya, and Pentapolis:
and of the Pope, without restriction, not prescribing any lymits to his iurisdiction, nor ordeyning any thing concerning the authority of the Roman Church,
and of the Pope, without restriction, not prescribing any Limits to his jurisdiction, nor ordaining any thing Concerning the Authority of the Roman Church,
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and for his learning and sanctity hath deserued the surname of Great. And the same explication is confirmed by the practise both of the Roman, and of the Alexandrian Church.
and for his learning and sanctity hath deserved the surname of Great. And the same explication is confirmed by the practice both of the Roman, and of the Alexandrian Church.
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how comes it to passe, that S. Athanasius Patriarke of Alexandria, and other Easterne Bishops, which had bene personally present at the Councell of Nice, being soone after cast out of their Seates by the Arians, did fly to Rome,
how comes it to pass, that S. Athanasius Patriarch of Alexandria, and other Eastern Bishops, which had be personally present At the Council of Nicaenae, being soon After cast out of their Seats by the Arians, did fly to Room,
and appeale to Pope Iulius for redresse, as to their lawfull Superior, and Iudge? Or if this Canon do limit the iurisdiction of the Pope to the Patriarkeship of the West,
and appeal to Pope Julius for redress, as to their lawful Superior, and Judge? Or if this Canon do limit the jurisdiction of the Pope to the Patriarkeship of the West,
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and that Athanasius obeying, transported himselfe in all diligence to Rome? And how comes it to passe, that when the Arians in their mock-Councell of Philippopolis required the Fathers assembled at Sardica, to absteyne from the communion of Athanasius,
and that Athanasius obeying, transported himself in all diligence to Room? And how comes it to pass, that when the Arians in their mock-Councell of Philippopolis required the Father's assembled At Sardica, to abstain from the communion of Athanasius,
& the other Bishops whom they had deposed, those Fathers representing all the Catholikes of the world, answered, that they neuer had, nor would now abstaine from their communion ▪ and principally because Iulius B. of Rome hauing examined their cause, had not condemned them? And how comes it to passe, that Peter Successor to S. Athanasius in the See of Alexandria (whom Theodosius and Gratian call, A man of Apostolicall sanctity ) being in like manner deposed by the Arians, appealed to Rome as to the safest hauen of communion ,
& the other Bishops whom they had deposed, those Father's representing all the Catholics of the world, answered, that they never had, nor would now abstain from their communion ▪ and principally Because Julius B. of Rome having examined their cause, had not condemned them? And how comes it to pass, that Peter Successor to S. Athanasius in the See of Alexandria (whom Theodosius and Gratian call, A man of Apostolical sanctity) being in like manner deposed by the Arians, appealed to Room as to the Safest Haven of communion,
& expelled Lucius the Arian intruder? Doth not all this shew, that the authority of the Roman Church was not limited by the Nicen Councell to the Patriarkship of the West? vnlesse you will haue vs belieue, that you vnderstand the sense and meaning of the Councell better,
& expelled Lucius the Arian intruder? Does not all this show, that the Authority of the Roman Church was not limited by the Nicene Council to the Patriarchship of the West? unless you will have us believe, that you understand the sense and meaning of the Council better,
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and better then Peter that renowned Patriarke of Alexandria, that liued soone after these Councells. In confirmation of this, I adde, that the Councell of Nice ordeyneth :
and better then Peter that renowned Patriarch of Alexandria, that lived soon After these Counsels. In confirmation of this, I add, that the Council of Nicaenae ordaineth:
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Now the ancient custome was, that all Churches should resort to the Roman Church by reason of her more mighty principality and because, she is the Chayre of Peter,
Now the ancient custom was, that all Churches should resort to the Roman Church by reason of her more mighty principality and Because, she is the Chair of Peter,
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and the principall Church from whence Sacerdotall vnity is deriued : and because, in her the principality of the Apostolike Chayre hath alwayes florished .
and the principal Church from whence Sacerdotal unity is derived: and Because, in her the principality of the Apostolic Chair hath always flourished.
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And if we come to the Patriarkes of Alexandria, of whom this Canon particularly speaketh, they did alwayes euen before the Councell of Nice, acknowledge themselues subiect to the B. of Rome,
And if we come to the Patriarchs of Alexandria, of whom this Canon particularly speaks, they did always even before the Council of Nicaenae, acknowledge themselves Subject to the B. of Rome,
as appeareth by the example of Dionysius Patriarke of that Citty, who being fallen into suspicion of heresy, long before the Councell of Nice, the Catholikes of Alexandria had not recourse to the Synods of their owne prouinces,
as appears by the Exampl of Dionysius Patriarch of that city, who being fallen into suspicion of heresy, long before the Council of Nicaenae, the Catholics of Alexandria had not recourse to the Synods of their own Provinces,
Some hauing accused the B. of Alexandria before the B. of Rome, to hold the Sonne for a creature, the Synod of Rome (that is the Popes Consistory consisting of the neighbour Bishops,
some having accused the B. of Alexandria before the B. of Rome, to hold the Son for a creature, the Synod of Rome (that is the Popes Consistory consisting of the neighbour Bishops,
and the principall Church-men of Rome, without whose aduice he iudgeth nothing of importance) was offended with him, & the B of Rome writ to him the opinion of all the Assistants:
and the principal Churchmen of Room, without whose Advice he Judgeth nothing of importance) was offended with him, & the B of Room writ to him the opinion of all the Assistants:
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This playnely sheweth, that the custome before the Councell of Nice, was, that the Bishop and people of Alexandria did acknowledge the Pope of Rome to be their Superior:
This plainly shows, that the custom before the Council of Nicaenae, was, that the Bishop and people of Alexandria did acknowledge the Pope of Room to be their Superior:
But that the true meaning of this Canon may the better be vnderstood, it is to be noted, that the entire Acts of the Councell of Nice being lost, that which remayneth of them in the vulgar copies, is but fragments.
But that the true meaning of this Canon may the better be understood, it is to be noted, that the entire Acts of the Council of Nicaenae being lost, that which remaineth of them in the Vulgar copies, is but fragments.
For that beginning of the Canon is in like manner extant in an ancient Manuscript of the famous Monastery of S. Vedastus in Atras, written aboue 800. yeares since :
For that beginning of the Canon is in like manner extant in an ancient Manuscript of the famous Monastery of S. Vedastus in Atras, written above 800. Years since:
But what? Were not the Popes Legates reuerend Bishops, and Presidents of that Councell? And when they read this beginning of the Canon, did the Fathers of that Councell except against it,
But what? Were not the Popes Legates reverend Bishops, and Presidents of that Council? And when they read this beginning of the Canon, did the Father's of that Council except against it,
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By those things which haue bene done, and the proofes which haue bene produced on both sydes, we find that according to the Canons ▪ all primacy ▪ and chiefe honor is preserued to the most beloued of God the Archbishop of old Rome.
By those things which have be done, and the proofs which have be produced on both sides, we find that according to the Canonas ▪ all primacy ▪ and chief honour is preserved to the most Beloved of God the Archbishop of old Room.
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Besides, that as I haue already shewed and shall in the next Chapter proue , this your shift of Primacy of Order (to which you often betake your selfe,
Beside, that as I have already showed and shall in the next Chapter prove, this your shift of Primacy of Order (to which you often betake your self,
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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.
as to your last refuge, when you Are pressed with unanswerable Arguments) is a mere shift invented to delude ignorant Readers, with empty words void of truth.
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,
and that we have little regard to the Council of Nicaenae, is taken out of Theodoret, writing, that Constantine the Great required in that Synod, that, Because the books of the Apostles do plainly instruct us in divine 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:
Therefore we ought to make our determinations upon questions from words which Are divinely inspired. And then you tell us, that Bellarmine Answers thus:
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.
and (as the Steward in the Gospel) injustly concealeth from his reader that, which follows in Theodoret namely, that the greater part of that Council of Nicaenae obeyed the voice of Constantine.
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:
for First you falsify Bellarmine, who say not, that Constantine was yet unbaptized, but that, that is the opinion of you Protestants, and the old Arians:
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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 withal to uphold the Authority and credit of the Arian Heretics, who to make him a Patron of their heresy, gave out that he was not baptised until a little before his death,
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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:
But that your dealing may the better appear, it is to be noted, that Bellarmine is so Far from twiting, or taunting that godly Emperor, that he admitteth of his testimony:
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Admitting (sayth he) 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;
Admitting (say he) the Authority of Constantine, I say, that in all those doctrines which concern the nature of God, there Are extant testimomes in Scripture, out of which if they be rightly understood, we may be Fully and plainly instructed;
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,
Wherefore the same Theodoret that Reporteth this speech of Constantine, Declareth in the next Chapter, that in the Council of Nicaenae Scriptures were produced on both sides,
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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 Therefore were condemned by the unwritten tradition of the Church piously understood: to which condemnation no man ever doubted, but that Constantine assented. So Bellarmine.
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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 hereby it appears, that when you say, Bellarmine citeth Theodoret, & yet (as the Steward in the Gospel) injustly concealeth that which follows in him, namely, that the greater part of the Council obeyed the voice of Constantine, you wrong Bellarmine,
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,
but to Constantines exhortation made to the Bishops of peace, and concord among themselves, which (say Theodoret) the greatest part of the Council obeyed, embracing mutual concord,
In confirmation of this I might adde, that (as S. Augustine and Vincentius Lyrinensis haue testified) the heresy of Rebaptization could not be disproued by Scripture, but was condemned by Tradition.
In confirmation of this I might add, that (as S. Augustine and Vincentius Lerins have testified) the heresy of Rebaptization could not be disproved by Scripture, but was condemned by Tradition.
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,
namely, that what Constantine said, he spoke not to the Bishops, as their Head, but, as a son that loved peace offered up his words to the Priests as to his Father's, and that he would not enter into the Council but After them all,
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.
CHAP. XVII. The second General Council held At Constantinople, believed the supreme Authority of the Bishop, and Church of Room. SECT. I. By what Authority this Council was called.
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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:
BELLARMINE in proof of the Popes universal jurisdiction, allegeth, that the Father's of the First general Council of Constantinople, (which was the second general of the Whole Church) in their Epistle to Pope Damasus, say:
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,
What then is the mistake? Because Bellarmine in the Recognition of his works, afterwards observed, that it was not the Epistle of the second general Synod,
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The generall Councell of Constantinople do endite an Epistle , 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 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:
The general Council of Constantinople do endite an Epistle, and inscribe it thus? And why do you mentioning the inscription of the same Epistle call it, Synodicae Epistles Inscription, The inscription of the Synodical Epistle? And why does Theodoret style it Libellus Synodicus à Concilio Constantinopolitan missus, A Synodical writ sent by the Council of Constantinople & c? But howsoever, you alleging that Bellarmine acknowledgeth his own mistake, is a mere cavil, nothing availing your cause:
Bellarmine sayth , it is sufficiently proued out of the sixth generall Councell, that this of Constantinople was called by the commaund of Pope Damasus:
Bellarmine say, it is sufficiently proved out of the sixth general Council, that this of Constantinople was called by the command of Pope Damasus:
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you answeare 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,
you answer that, in proof thereof he Refers himself to Another Council, against the universal current of histories, which with general consent Set down the Mandates of Emperor's as the supreme,
And that Constantine did not call that Councell by his authority, hath bene proued, , and is confirmed out of the sixth Councell it selfe, which was called by the authority of the Pope,
And that Constantine did not call that Council by his Authority, hath be proved,, and is confirmed out of the sixth Council it self, which was called by the Authority of the Pope,
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as it appeareth out of the Epistle of Constantine the Emperor to Donus , in which he earnestly intreateth him to send Legates in his name, with sufficient instructions,
as it appears out of the Epistle of Constantine the Emperor to Donus, in which he earnestly intreateth him to send Legates in his name, with sufficient instructions,
promising withall to see them securely conueighed to Constantinople, to receaue them with due honor, and the Councell being ended, to returne them home with safety.
promising withal to see them securely conveyed to Constantinople, to receive them with due honour, and the Council being ended, to return them home with safety.
Donus being dead before this letter came to Rome, it was receaued by Agatho his Successor, who yielding to so pious a desire of the Emperor, caused diuers Synods to be held in the West to examine the Monothelites Doctrine.
Donus being dead before this Letter Come to Room, it was received by Agatho his Successor, who yielding to so pious a desire of the Emperor, caused diverse Synods to be held in the West to examine the Monothelites Doctrine.
and then sent his Legates to Constantinople, vpon whose ariuall the Emperor (as knowing that without the authority of the See Apostolike no Councell could be valid) signified by letters to the Patriarkes of Constantinople and Hierusalem, that the Pope hauing yelded to his desire of calling a Councell, had sent his legates representing his owne person,
and then sent his Legates to Constantinople, upon whose arrival the Emperor (as knowing that without the Authority of the See Apostolic no Council could be valid) signified by letters to the Patriarchs of Constantinople and Jerusalem, that the Pope having yielded to his desire of calling a Council, had sent his Legates representing his own person,
and with them order, and instructions how to proceed therin: and therfore wished them with their Metropolitans and Bishops, to resort to Constantinople.
and with them order, and instructions how to proceed therein: and Therefore wished them with their Metropolis and Bishops, to resort to Constantinople.
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and Patriarkes, and the Emperor in the last place after all, and in these words, Legimus & consensimus , shewing therby, that he had no authority of a Iudge in the Councell,
and Patriarchs, and the Emperor in the last place After all, and in these words, Legimus & consensimus, showing thereby, that he had no Authority of a Judge in the Council,
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2. To proue that the Emperor was the supreme and first com•ulsaty cause of collecting the second generall Councell at Constantinople, you produce Theodoret as a witnesse , that not Damasus, but he was the absolute Commander.
2. To prove that the Emperor was the supreme and First com•ulsaty cause of collecting the second general Council At Constantinople, you produce Theodoret as a witness, that not Damasus, but he was the absolute Commander.
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for why els doe not those Bishops say, that the Emperor called them? and why do they say to Damasus, You called vs, as your owne members by letters sent to the Emperor, but because Damasus was he that chiefely called them,
for why Else do not those Bishops say, that the Emperor called them? and why do they say to Damasus, You called us, as your own members by letters sent to the Emperor, but Because Damasus was he that chiefly called them,
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and the Emperor no otherwise, then by vertue of Damasus his letters sent vnto him to that effect? Euen as Basilius the Emperor in like manner called the eight generall Councell by the Mandate of Pope Adrians letters :
and the Emperor no otherwise, then by virtue of Damasus his letters sent unto him to that Effect? Eve as Basil the Emperor in like manner called the eight general Council by the Mandate of Pope Adrians letters:
Volumus &c. Wee will (sayth Adrian to the Emperor) that a full Councell be held at Constantinople, by the industry of your Piety, in which our Legates presiding &c. And this would haue bene no lesse cleare concerning the calling of the second generall Councell at Cōstantinople,
Volumus etc. we will (say Adrian to the Emperor) that a full Council be held At Constantinople, by the industry of your Piety, in which our Legates presiding etc. And this would have be no less clear Concerning the calling of the second general Council At Cōstantinople,
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if what you set downe in your Latin and Greeke marginals, you had syncerely rendred in your English text, which most imported your readers for the vnderstandding of the truth.
if what you Set down in your Latin and Greek marginals, you had sincerely rendered in your English text, which most imported your Readers for the understanding of the truth.
Damasus confirmed the sentence of condemnation pronounced against Macedonius, and Eunomius, in the second Synod, which by his command and authority was held at Constantinople.
Damasus confirmed the sentence of condemnation pronounced against Macedonius, and Eunomius, in the second Synod, which by his command and Authority was held At Constantinople.
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And lastly whether Damasus did belieue, that the authority of calling Councells belonged to the Emperor or to himselfe, may be gathered out of another Epistle of his, written in answere to one Stephen,
And lastly whither Damasus did believe, that the Authority of calling Counsels belonged to the Emperor or to himself, may be gathered out of Another Epistle of his, written in answer to one Stephen,
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or ministery ouer the house of God, which is the vniuersall Catholike Church, and that the See Apostoleke is constituted by God ouer all Priests, and Bishops, he addeth;
or Ministry over the house of God, which is the universal Catholic Church, and that the See Apostoleke is constituted by God over all Priests, and Bishops, he adds;
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yet (witnes Theodoret he with his Roman Synod (without whose aduice he dispatcheth no busines of moment) sent letters to the Easterne Bishops themselues, to call them to a Councell at Rome;
yet (witness Theodoret he with his Roman Synod (without whose Advice he dispatcheth no business of moment) sent letters to the Eastern Bishops themselves, to call them to a Council At Rome;
but excusing their not obeying his command, by reason of the shortnes of tyme, & the great inconueniences their long absence would haue bred to their Churches newly freed from the persecutions, and troubles of Heretikes.
but excusing their not obeying his command, by reason of the shortness of time, & the great inconveniences their long absence would have bred to their Churches newly freed from the persecutions, and Troubles of Heretics.
You answere, that the similitude of Head, and members, implieth, no superiority of iurisdiction, but only of Order, that is, of priority of place, of voyce, and the like.
You answer, that the similitude of Head, and members, Implies, no superiority of jurisdiction, but only of Order, that is, of priority of place, of voice, and the like.
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as in a Colledge, the Rector, which is Head of the house, hath no other superiority ouer his fellow-Collegials, but only priority of place, or of voyce:
as in a College, the Rector, which is Head of the house, hath no other superiority over his fellow-Collegials, but only priority of place, or of voice:
Do not these Fathers here expresly acknowledge Leo to be the ruler and Gouernor of the Vniuersall Church, and beseech him to confirme and authorize their decrees? If he had not power and authority ouer the whole Church,
Do not these Father's Here expressly acknowledge Leo to be the ruler and Governor of the Universal Church, and beseech him to confirm and authorise their decrees? If he had not power and Authority over the Whole Church,
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Though all the world be Gods, yet the Church is called his house, wherof at this day Damasus is Gouernor? If the Pope haue not iurisdiction ouer all Bishops,
Though all the world be God's, yet the Church is called his house, whereof At this day Damasus is Governor? If the Pope have not jurisdiction over all Bishops,
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why did S. Chrysostome , when he was deposed from the See of Constantinople, in a Councell held by Theophilus Patriarke of Alexandria, write to Innocentius Pope, beseeching him to annull the Acts of that Councell,
why did S. Chrysostom, when he was deposed from the See of Constantinople, in a Council held by Theophilus Patriarch of Alexandria, write to Innocentius Pope, beseeching him to annul the Acts of that Council,
and punish them that had so iniustly condemned him? Why did Theodoret Bishop of Cyre, deposed in the second Councell of Ephesus, appeale to Pope Leo , acknowledging, that the holy Roman See hath the sterne of gouernment ouer all the Churches of the world? If the rule and gouerment of the vniuersall Church belong not to the Pope,
and Punish them that had so injustly condemned him? Why did Theodoret Bishop of Cyre, deposed in the second Council of Ephesus, appeal to Pope Leo, acknowledging, that the holy Roman See hath the stern of government over all the Churches of the world? If the Rule and government of the universal Church belong not to the Pope,
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why did the Bishop of Patara in Lycia, vpon the expulsion of Pope Siluerius from his See , represent vnto Iustinian the indignity of that fact, saying, that albeit there be many Kings and Princes in the world,
why did the Bishop of Patara in Lycia, upon the expulsion of Pope Siluerius from his See, represent unto Iustinian the indignity of that fact, saying, that albeit there be many Kings and Princes in the world,
why did the Emperor Valentinian the third instile him, Rector of the vniuersaloty of Churches? Why doth the same Emperor and Theodosius decree , that all those things shall be lawes, which haue beue or shall be ordayned by the Pope of the eternall Citty,
why did the Emperor Valentinian the third instile him, Rector of the vniuersaloty of Churches? Why does the same Emperor and Theodosius Decree, that all those things shall be laws, which have beue or shall be ordained by the Pope of the Eternal city,
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If the Pope haue no superiority ouer other Bishops, but only priority of place, or of voyce, why did Athanasius Patriarke of Alexandria, Paul of Constantinople, with many others of the East, in their wrongs, appeale to Iulius Pope,
If the Pope have no superiority over other Bishops, but only priority of place, or of voice, why did Athanasius Patriarch of Alexandria, Paul of Constantinople, with many Others of the East, in their wrongs, appeal to Julius Pope,
when they demanded from him the confirmation of their decrees of fayth, and in particular that of the deposition of Timothy Patriarke of Alexandria, condemned for heresy:
when they demanded from him the confirmation of their decrees of faith, and in particular that of the deposition of Timothy Patriarch of Alexandria, condemned for heresy:
All these things (say they) being lawfully decreed according to the Canons of the Church, we beseech your Holiness, to approue them. To which petition Damasus answeared :
All these things (say they) being lawfully decreed according to the Canonas of the Church, we beseech your Holiness, to approve them. To which petition Damasus answered:
Wheras your charity (most honoured children) yeldeth due reuerence to the Apostolike See, it shall turne you to great honor &c. But what need was there to require from one the deposition of Timothy, seeing he was long since deposed here, with his Maister Apollinarius, by the iudgment of the See Apostolike,
Whereas your charity (most honoured children) yieldeth due Reverence to the Apostolic See, it shall turn you to great honour etc. But what need was there to require from one the deposition of Timothy, seeing he was long since deposed Here, with his Master Apollinarius, by the judgement of the See Apostolic,
and in the presence of Peter Bishop of Alexandria? SECT. III. Whether the name of Brother, Colleague, and fellow-Minister, which the Pope giueth to other Bishops,
and in the presence of Peter Bishop of Alexandria? SECT. III. Whither the name of Brother, Colleague, and fellow-Minister, which the Pope gives to other Bishops,
or because they call him Brother, Colleague, and fellow-Minister, as also because he writing to them, calleth them, his Brethren & Colleagues, there is no inequality of power betweene the Pope and them,
or Because they call him Brother, Colleague, and fellow-Minister, as also Because he writing to them, calls them, his Brothers & Colleagues, there is no inequality of power between the Pope and them,
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how can you suffer him to be mated, or equaled with others Bishops, as Paul did Peter, by ioyning in society with him Iames and Iohn? 2. Here you inferre, that because the Orientall Bishops that had bene present at the second Councell generall, writing to Damasus Pope,
how can you suffer him to be mated, or equaled with Others Bishops, as Paul did Peter, by joining in society with him James and John? 2. Here you infer, that Because the Oriental Bishops that had be present At the second Council general, writing to Damasus Pope,
and other Bishops assembled at Rome, call both him, and them, their Brethren, and Colleagues, they acknowledge not any authority or iurisdiction in the Pope, more then in themselues,
and other Bishops assembled At Rome, call both him, and them, their Brothers, and Colleagues, they acknowledge not any Authority or jurisdiction in the Pope, more then in themselves,
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because it calles Celestine B. of Rome, Fellow-Minister. 4. And out of S. Epiphanius , who called Pope Hormisdas, Brother. 5. And out of S. Cyprian you tell vs , that he neuer calleth the Pope Bishop of Bishops, Father of Fathers, High Priest of Christ,
Because it calls Celestine B. of Rome, Fellow-Minister. 4. And out of S. Epiphanius, who called Pope Hormisdas, Brother. 5. And out of S. Cyprian you tell us, that he never calls the Pope Bishop of Bishops, Father of Father's, High Priest of christ,
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And when in his Epistles to others he falleth into mention of him, he exceedeth not these Epithets, Ourfellow brother Cornelius, Our Colleague, or fellow in office Cornelius:
And when in his Epistles to Others he falls into mention of him, he exceeds not these Epithets, Ourfellow brother Cornelius, Our Colleague, or fellow in office Cornelius:
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and represse the Violence of Malefactors, is with a Lordly dominion, such as our Sauiour discribeth, saying The Princes of nations dominier ouer them, in the stile of the world he should be esteemed vnmannerly and saucy, that should presume to say to his Soueraigne.
and repress the Violence of Malefactors, is with a Lordly dominion, such as our Saviour Describeth, saying The Princes of Nations dominier over them, in the style of the world he should be esteemed unmannerly and saucy, that should presume to say to his Sovereign.
And therfore albe it (as he told his Apostles he was their Lord, and Maister, yet proposing himselfe vnto them as an example of superiority, accompanied with humility,
And Therefore albe it (as he told his Apostles he was their Lord, and Master, yet proposing himself unto them as an Exampl of superiority, accompanied with humility,
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And yet to shew, that all Bishops are subiect to the Pope, he had said immediatly before, I know no Bishop, but is subiect to the See Apostolike. And againe :
And yet to show, that all Bishops Are Subject to the Pope, he had said immediately before, I know no Bishop, but is Subject to the See Apostolic. And again:
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But for the more full declaration of this, it is to be noted, that it was a thing familiar to ancient writers, to vse the word Brother, not to exclude the superiority of iurisdiction,
But for the more full declaration of this, it is to be noted, that it was a thing familiar to ancient writers, to use the word Brother, not to exclude the superiority of jurisdiction,
and consequently the Head and Superintendent of all the Bishops of Africa, was their Brother: He was (sayth S. Augustine) our Brother because of the Communion of Sacraments.
and consequently the Head and Superintendent of all the Bishops of Africa, was their Brother: He was (say S. Augustine) our Brother Because of the Communion of Sacraments.
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3. Epigonius one of the Bishops of the third Councell of Carthage, calls the same Aurelius, His Brother , whom yet he there acknowledgeth to haue iurisdiction ouer all the Bishops of Africa. 4. The Councell of Carthage writing to Innocentius Pope, to confirme the sentence of condemnation, which both in that,
3. Epigonius one of the Bishops of the third Council of Carthage, calls the same Aurelius, His Brother, whom yet he there acknowledgeth to have jurisdiction over all the Bishops of Africa. 4. The Council of Carthage writing to Innocentius Pope, to confirm the sentence of condemnation, which both in that,
This, ô holy Lord and Brother, we conceaued we ought to represent to your Charity, that to the statuts of mediocrity might be added the authority of the See Apostolike.
This, o holy Lord and Brother, we conceived we ought to represent to your Charity, that to the statutes of mediocrity might be added the Authority of the See Apostolic.
& yet notwithstanding, call him their Brother. 5. Iohn Patriarke of Constantinople calls Hormisdas Pope, Brother, and yet protests to obey the See Apostolike in all things. 6. Iustinian writing to Pope Iohn surnamed Mercurius, calleth the Patriarke of Constantinople, his Brother: and yet both in the same Epistle and in another to the Patriarke himselfe , he professeth the Pope to be The Head of all the holy Prelates of God.
& yet notwithstanding, call him their Brother. 5. John Patriarch of Constantinople calls Hormisdas Pope, Brother, and yet protests to obey the See Apostolic in all things. 6. Iustinian writing to Pope John surnamed Mercurius, calls the Patriarch of Constantinople, his Brother: and yet both in the same Epistle and in Another to the Patriarch himself, he Professes the Pope to be The Head of all the holy Prelates of God.
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For besides what hath bene said, Erasmus a man highly esteemed by you hath taught you that the word Brother there signifieth not equality, but society of religion.
For beside what hath be said, Erasmus a man highly esteemed by you hath taught you that the word Brother there signifies not equality, but society of Religion.
For that ancient Father Vincentius Lyrinensis speaking of Pope Stephen, and other Bishops opposing the doctrine of rebaptization defended by Firmilianus, and Cyprian, sayth :
For that ancient Father Vincentius Lerins speaking of Pope Stephen, and other Bishops opposing the Doctrine of rebaptization defended by Firmilianus, and Cyprian, say:
Then the blessed Stephen made resistance together with, but yet before, his Colleagues, iudging it (as I conceaue) a thing worthy of him to excell them in fayth,
Then the blessed Stephen made resistance together with, but yet before, his Colleagues, judging it (as I conceive) a thing worthy of him to excel them in faith,
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I conceaue, 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 say, to the author of their name and dignity.
I conceive, that all our Brothers and fellow-Bishops ought not to refer what may be profitable in Common to all Churches, to any but to Peter, that is to say, to the author of their name and dignity.
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and had iurisdiction ouer them, as the Coūcell of Nice declareth . And lastly the Bishops of the Councell of Ephesus, call Celestine Pope, their fellow-minister ;
and had jurisdiction over them, as the Council of Nicaenae Declareth. And lastly the Bishops of the Council of Ephesus, call Celestine Pope, their fellow-minister;
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from whence to inferre (as you do) that other Bishops are of equall authority with the Pope, is a peece of ignorance, no way suiting with a man of your reading,
from whence to infer (as you do) that other Bishops Are of equal Authority with the Pope, is a piece of ignorance, no Way suiting with a man of your reading,
YOu obiect that, wheras Theodoret sayth, NONLATINALPHABET, which is, letters the yeares past, Bellarmine against all Lexicons readeth, The mandate of letters.
YOu Object that, whereas Theodoret say,, which is, letters the Years past, Bellarmine against all Lexicons readeth, The mandate of letters.
Is not this fine art, trow yee? &c. If any should translate the yeare past, into Mandate, might it not be suspected, that the mans witts were now in the wayne,
Is not this fine art, trow ye? etc. If any should translate the year past, into Mandate, might it not be suspected, that the men wits were now in the wain,
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because the Fathers of the Councell writing to Damasus, acknowledge that they were called, NONLATINALPHABET, by his letters, which Bellarmine translateth, mandato literarum, by command of his letters, following the version of Christopherson; and with good cause:
Because the Father's of the Council writing to Damasus, acknowledge that they were called,, by his letters, which Bellarmine Translate, Commandment Literarum, by command of his letters, following the version of Christopherson; and with good cause:
or, by the authority and Mandate of his letters, as Christopherson translated? But to translate NONLATINALPHABET for Mandate, neither did Bellarmine so translate,
or, by the Authority and Mandate of his letters, as Christopherson translated? But to translate for Mandate, neither did Bellarmine so translate,
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Which sheweth, that if he had left out of the Latin, Anno superiore, (as you citing his words cunningly do) it had not bene to translate NONLATINALPHABET into Mandate, but to omit Anno superiore, as a particle wholly impertinent, either to proue,
Which shows, that if he had left out of the Latin, Anno superiore, (as you citing his words cunningly do) it had not be to translate into Mandate, but to omit Anno superiore, as a particle wholly impertinent, either to prove,
AGainst what hath bene said, you oppose a Canon of the second Councell, ordayning, that the B. of Constantinople haue the honor of primacy next after the B. of Rome, because Constantinople is new Rome.
AGainst what hath be said, you oppose a Canon of the second Council, ordaining, that the B. of Constantinople have the honour of primacy next After the B. of Rome, Because Constantinople is new Room.
and therfore was not Generall of it selfe, but only by the adiunction, and confirmation of another Councell of the Westerne Bishops, held at Rome, vnder Damasus Pope, at the same tyme, which neither knew of this Canon before it was made,
and Therefore was not General of it self, but only by the adjunction, and confirmation of Another Council of the Western Bishops, held At Rome, under Damasus Pope, At the same time, which neither knew of this Canon before it was made,
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And the same is testified by S. Leo , who reprehending Anatolius Patriarke of Constantinople, for seeking to renew this Canon in the Councell of Chalcedon, sayth:
And the same is testified by S. Leo, who reprehending Anatolius Patriarch of Constantinople, for seeking to renew this Canon in the Council of Chalcedon, say:
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The signature of certaine Bishops made (as thou vauntest) more then threescore yeares since, cannot iustify thy intention, to the vpholding whereof (being of it selfe from the beginning ruinous,
The signature of certain Bishops made (as thou vauntest) more then threescore Years since, cannot justify thy intention, to the upholding whereof (being of it self from the beginning ruinous,
Iulius B. of Rome was not there, nor sent any in his steed, wheras the Ecclesiasticall Canon commandes, that no decrees be made for the Churches, without the sentence of the B. of Rome.
Julius B. of Rome was not there, nor sent any in his steed, whereas the Ecclesiastical Canon commands, that no decrees be made for the Churches, without the sentence of the B. of Rome.
And by Sozomen, who writes, that Iulius rebuked the Arians, for that against the lawes of the Church they had not called him to the Synod, there being a Sacerdotall law, which declareth all Actes to be inualid, that are made without the allowance of the B of Rome.
And by Sozomen, who writes, that Julius rebuked the Arians, for that against the laws of the Church they had not called him to the Synod, there being a Sacerdotal law, which Declareth all Acts to be invalid, that Are made without the allowance of the B of Room.
Are you ignorant that the custome is, that if any exceptions were taken against the Bishops there, we should first haue bene written to, that what is iust might be determined from hence?
are you ignorant that the custom is, that if any exceptions were taken against the Bishops there, we should First have be written to, that what is just might be determined from hence?
We preserue the estate of the Vnity of the most holy Churches in all things, with the most holy Pope of ancient Rome, to whom we haue written the like,
We preserve the estate of the Unity of the most holy Churches in all things, with the most holy Pope of ancient Room, to whom we have written the like,
And Euagrius in the history of the same Councell, reportes that the Senators demanding of Leo's Legates, what charge there was against Dioscorus, they answered, that he must yeld an account of his iudgment,
And Eugrius in the history of the same Council, reports that the Senators demanding of Leo's Legates, what charge there was against Dioscorus, they answered, that he must yield an account of his judgement,
Againe from this ground it proceeded, that (as the Fathers of Chalcedon testify , in generall Councells the Legates of the See Apostolike were alwayes wont to speake,
Again from this ground it proceeded, that (as the Father's of Chalcedon testify, in general Counsels the Legates of the See Apostolic were always wont to speak,
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The number of Bishops assembled at Ariminum (sayth Damasus with many other Bishops ought to haue no force of preiudice for as much as that profession of fayth was made without the consent of the B. of Rome, whose sentence before others, ought to haue bene attended.
The number of Bishops assembled At Rimini (say Damasus with many other Bishops ought to have no force of prejudice for as much as that profession of faith was made without the consent of the B. of Rome, whose sentence before Others, ought to have be attended.
That intituling himselfe Vniuersall, he presumed to call a general Councell, wheras the authority of calling generall Synods, hath bene consigned by a singular priuiledge to the Apostolike See of blessed Peter &c. And therfore (sayth he to the Bishops of that Councell) all that you haue decreed in that no-Synod of yours (for Synod so attempted it could not be,
That intituling himself Universal, he presumed to call a general Council, whereas the Authority of calling general Synods, hath be consigned by a singular privilege to the Apostolic See of blessed Peter etc. And Therefore (say he to the Bishops of that Council) all that you have decreed in that no-Synod of yours (for Synod so attempted it could not be,
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Finally to adde more proofes for the confirmation of a truth so certaine, were to adde light to the Sunne, starres to the Heauens, and water to the Ocean.
Finally to add more proofs for the confirmation of a truth so certain, were to add Light to the Sun, Stars to the Heavens, and water to the Ocean.
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These sufficiently shew, that you by confessing, that this Canon of the Councell of Constantinople was neuer admitted by the Church of Rome, discouer your folly, in insisting so much on a Canon, which for want of due confirmation is inualid.
These sufficiently show, that you by confessing, that this Canon of the Council of Constantinople was never admitted by the Church of Rome, discover your folly, in insisting so much on a Canon, which for want of due confirmation is invalid.
Which of the Fathers, for the space of 60. yeares after, opposed against this Canon? What one Bishop before Pope Leo thought is not most equall? I answeare, that this Canon was so farre from being allowed, either by the Popes,
Which of the Father's, for the Molle of 60. Years After, opposed against this Canon? What one Bishop before Pope Leo Thought is not most equal? I answer, that this Canon was so Far from being allowed, either by the Popes,
and the Patriarkes of Constantinople acknowledged themselues still subiect to the Pope, and the Pope exercised his iurisdiction ouer them, as formerly he had done.
and the Patriarchs of Constantinople acknowledged themselves still Subject to the Pope, and the Pope exercised his jurisdiction over them, as formerly he had done.
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For this Councell of Constantinople being held in the tyme of Nectarius Patriarke of that Citty, S. Chrysostome that was his immediat Successor, being deposed at the procurement of Eudoxia the Empresse, by a Councell of Bishops held at Constantinople vnder Theophilus Patriarke of Alexandria, had recourse by letters of appeale to Innocentius Pope, beseeching him to disanull by his letters,
For this Council of Constantinople being held in the time of Nectarius Patriarch of that city, S. Chrysostom that was his immediate Successor, being deposed At the procurement of Eudoxia the Empress, by a Council of Bishops held At Constantinople under Theophilus Patriarch of Alexandria, had recourse by letters of appeal to Innocentius Pope, beseeching him to disannul by his letters,
Chrysostome was no sooner thrust out of his See, and sent into banishment, but his enemies set vp Arsacius in his place, who liuing not much aboue a yeare, Innocentius would neuer admit him to his communion,
Chrysostom was no sooner thrust out of his See, and sent into banishment, but his enemies Set up Arsacius in his place, who living not much above a year, Innocentius would never admit him to his communion,
After Arsacius succeeded Atticus, Chrysostome yet liuing. Him likewise Innocentius excommunicatated: and notwithstanding that he sent many embassages, to procure absolution he could neuer obteyne it,
After Arsacius succeeded Atticus, Chrysostom yet living. Him likewise Innocentius excommunicatated: and notwithstanding that he sent many embassages, to procure absolution he could never obtain it,
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After him succeeded Flauianus, who hauing condemned Eutyches in a Synod at Constantinople, and being therfore deposed in the second Councell of Ephesus by meanes of Dioscorus,
After him succeeded Flavianus, who having condemned Eutyches in a Synod At Constantinople, and being Therefore deposed in the second Council of Ephesus by means of Dioscorus,
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You aske, which of the Fathers for the space of 60. yeares (after the Councell of Constatinople) opposed against this Canon, or what one Bishop before Leo thought it not equall? But we contrarily demand of you, which of the Bishops of Constantinople (in whose fauor this Canon was made) for the space of 70. yeares, which passed betweene the two Councells of Constantinople,
You ask, which of the Father's for the Molle of 60. Years (After the Council of Constantinople) opposed against this Canon, or what one Bishop before Leo Thought it not equal? But we contrarily demand of you, which of the Bishops of Constantinople (in whose favour this Canon was made) for the Molle of 70. Years, which passed between the two Counsels of Constantinople,
or any exemption from the Popes iurisdiction, by vertue of this Canon ▪ Or what Pope in those 70. yeares did thinke it equall? The examples alleaged conuince, that the most famous Bishops of Constantinople, which liued in that tyme, knew the Canon to be of no force;
or any exemption from the Popes jurisdiction, by virtue of this Canon ▪ Or what Pope in those 70. Years did think it equal? The Examples alleged convince, that the most famous Bishops of Constantinople, which lived in that time, knew the Canon to be of no force;
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And finally, that this Canon tooke no effect, is a thing evident, by the answere which the Popes Legates made, when Anatolius B. of Constantinople attempted to haue it renewed in the Councell of Chalcedon:
And finally, that this Canon took no Effect, is a thing evident, by the answer which the Popes Legates made, when Anatolius B. of Constantinople attempted to have it renewed in the Council of Chalcedon:
CHAP. XVIII. The third Councell Generall, being the first of Ephesus, belieued the supreme Authority, and Iurisdiction of the B. of Rome, ouer all Bishops.
CHAP. XVIII. The third Council General, being the First of Ephesus, believed the supreme authority, and Jurisdiction of the B. of Rome, over all Bishops.
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CELESTINE Pope being informed of the blasphemous Doctrine of Nestorius Patriarke of Constantinople (who held that in Christ there were two persons, diuine,
CELESTINE Pope being informed of the blasphemous Doctrine of Nestorius Patriarch of Constantinople (who held that in christ there were two Persons, divine,
We haue sent (sayth Celestine) the forme of this iudgment, together with the whole processe to our holy fellow-Bishop of Alexandria, to the end that he being made our Vicar, may notify this our Decree vnto all, And giuing Commission to Cyrill to publish and execute his sentence, he sayth :
We have sent (say Celestine) the Form of this judgement, together with the Whole process to our holy fellow-Bishop of Alexandria, to the end that he being made our Vicar, may notify this our decree unto all, And giving Commission to Cyril to publish and execute his sentence, he say:
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namely, that if within ten dayes told, after signification of this admonition made to Nestorius, he do not in expresse words anathematize his wicked Doctrines &c. thy Holinesse shall prouide for that Church without delay,
namely, that if within ten days told, After signification of this admonition made to Nestorius, he do not in express words anathematise his wicked Doctrines etc. thy Holiness shall provide for that Church without Delay,
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Who seeth not that these words of Celestine import a command to Cyrill? And in conformity to this command, Cyrill writ to the Clergy, & people of Constantinople :
Who sees not that these words of Celestine import a command to Cyril? And in conformity to this command, Cyril writ to the Clergy, & people of Constantinople:
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that if very speedily, that is, within the tyme prescribed by the most holy Bishop of the Roman Church, he renounce not the Nouelties of his Doctrine, he is to haue no more communion with vs, not place among the Minister of God ▪ And the Councell it selfe proceeding to the sentence of condemnation against him, sayth :
that if very speedily, that is, within the time prescribed by the most holy Bishop of the Roman Church, he renounce not the Novelties of his Doctrine, he is to have no more communion with us, not place among the Minister of God ▪ And the Council it self proceeding to the sentence of condemnation against him, say:
Constrained necessarily by the force of the Canons, and by the letters of our most holy Father Celestine, we are come not without many teares, to pronounce this heauy sentence against him.
Constrained necessarily by the force of the Canonas, and by the letters of our most holy Father Celestine, we Are come not without many tears, to pronounce this heavy sentence against him.
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Therfore our Lord Iesus Christ whom Nestorius hath assailed with his blasphemies, by this holy Synod pronounceth him wholly depriued of all Episcopall dignity,
Therefore our Lord Iesus christ whom Nestorius hath assailed with his Blasphemies, by this holy Synod pronounceth him wholly deprived of all Episcopal dignity,
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and who acknowledged himselfe bound by Celestines letters, to condemne Nestorius, and cast him out from among the Ministers of God. 2. Ouer the Patriarke of Constantinople, whom he first condemned at Rome,
and who acknowledged himself bound by Celestines letters, to condemn Nestorius, and cast him out from among the Ministers of God. 2. Over the Patriarch of Constantinople, whom he First condemned At Rome,
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They were persuaded by Celestines letters, (there is no mention of persuasion ) but that they were necessarily compelled by them, which is to be Commanded: for Persuasions do not necessarily compell, but Commands.
They were persuaded by Celestines letters, (there is no mention of persuasion) but that they were necessarily compelled by them, which is to be Commanded: for Persuasions do not necessarily compel, but Commands.
and seuerely the sentence of condemnation against Nestorius, if he did not within ten dayes after admonition giuen him, anathematize his hereticall Doctrine? Was this only to persuade? Was it not most strictly,
and severely the sentence of condemnation against Nestorius, if he did not within ten days After admonition given him, anathematise his heretical Doctrine? Was this only to persuade? Was it not most strictly,
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and properly to command? Vnlesse you will say, that when his Maiesty (without vsing the word Command ) giues strict charge to his Iudges, to condemne a Malefactor, he commands them not, but only persuades them to condemne him.
and properly to command? Unless you will say, that when his Majesty (without using the word Command) gives strict charge to his Judges, to condemn a Malefactor, he commands them not, but only persuades them to condemn him.
What then? If the Iudges say, they are compelled by the lawes, and by his Maiesties letters to condemne a malefactor, doth it therfore follow, that his Maiesty hath no authority to command the Iudges,
What then? If the Judges say, they Are compelled by the laws, and by his Majesties letters to condemn a Malefactor, does it Therefore follow, that his Majesty hath no Authority to command the Judges,
after the manner of the Roman Church, and excommunicated them, that obeyed no• . 2. Anthetus that liued in the beginning of the next age, writ to the Bishops of Andaluzia, & Toledo:
After the manner of the Roman Church, and excommunicated them, that obeyed no•. 2. Anthetus that lived in the beginning of the next age, writ to the Bishops of Andalusia, & Toledo:
and the contrary doctrine was condemned by the Councell of Nice, as hereticall. 4. Iulius the first of that name, rebuked the Arians because they had rashly depersed Athanasius,
and the contrary Doctrine was condemned by the Council of Nicaenae, as heretical. 4. Julius the First of that name, rebuked the Arians Because they had rashly depersed Athanasius,
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and other Catholike Bishops, and commanded that some of them in the name of all, should appeare at Rome on a set day, to giue •ccempt of the iustice of their sentence,
and other Catholic Bishops, and commanded that Some of them in the name of all, should appear At Room on a Set day, to give •ccempt of the Justice of their sentence,
And both Theodore• & S. Athanasius out of an vndoubted Epistle of the same Pope, report, that following the Ecclesiasticall law, h• commanded the Arian Bishops to come to Rome,
And both Theodore• & S. Athanasius out of an undoubted Epistle of the same Pope, report, that following the Ecclesiastical law, h• commanded the Arian Bishops to come to Room,
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What thinke you of these examples? Was it not the stile of ancient Popes before S. Gregory, to command, and to command the greatest Patriarkes of the East? But let vs goe on. 5. Anastasius the second of that name speaking to Anastasius the Emperor sayth :
What think you of these Examples? Was it not the style of ancient Popes before S. Gregory, to command, and to command the greatest Patriarchs of the East? But let us go on. 5. Anastasius the second of that name speaking to Anastasius the Emperor say:
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Let not Pride make resistance to the Apostolicall precepts, but those things which are commanded by the Roman Church and Apostolicall authority, let them be obserued.
Let not Pride make resistance to the Apostolical Precepts, but those things which Are commanded by the Roman Church and Apostolical Authority, let them be observed.
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6. when Aurelius Bishop of Carthage writ to Damasus Pope for a copy of all the decrees and Statutes ordeined by the Roman Church since S. Peter to his tyme, he sent them to him, saying ;
6. when Aurelius Bishop of Carthage writ to Damasus Pope for a copy of all the decrees and Statutes ordained by the Roman Church since S. Peter to his time, he sent them to him, saying;
8. Gelasius a learned & holy Pope maketh expresse mention of the decrees and commandes of the Popes his predecessor for the good of the Church 9. Leo the great writing to Anatolius Patriarke of Constantinople testifieth that he bath enioyned him the execution of his decree.
8. Gelasius a learned & holy Pope makes express mention of the decrees and commands of the Popes his predecessor for the good of the Church 9. Leo the great writing to Anatolius Patriarch of Constantinople Testifieth that he bath enjoined him the execution of his Decree.
For did not S. Athanasius vpon Pope Iulius his citation, obey, taking his iourney from Aegypt to Rome ? and doth he not professe his subiection to Marcus Pope , when he sayth:
For did not S. Athanasius upon Pope Julius his Citante, obey, taking his journey from Egypt to Room? and does he not profess his subjection to Marcus Pope, when he say:
We are yours, and with all that are committed to our charge, are, and will euer be obedient to you? And do not the African Fathers writing to Bonifacius Pope promise, to obey his Mandates, vntill a more diligent inquisition of the Nicen Canons? And do not the Fathers of the Mileuitan Councell beseech Innocentius the first, to shew his authority against the Pelagians? Many (say they) oppose against them, in defence of Grace,
We Are yours, and with all that Are committed to our charge, Are, and will ever be obedient to you? And do not the African Father's writing to Boniface Pope promise, to obey his Mandates, until a more diligent inquisition of the Nicene Canonas? And do not the Father's of the Milevitan Council beseech Innocentius the First, to show his Authority against the Pelagians? Many (say they) oppose against them, in defence of Grace,
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and the truth of the Catholike fayth &c. But we belieue, that with the helpe of the mercy of our Lord Iesus Christ, they that hold these opinions so peruerse,
and the truth of the Catholic faith etc. But we believe, that with the help of the mercy of our Lord Iesus christ, they that hold these opinions so perverse,
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And when Paschasinus B. of Lilibaea, & Lucentius of Ascoli, Legates of Leo pope, said to the Councell of Chalcedon , We haue in our hands the Commands of the blessed and Apostolike Prelate of the Citty of Rome, wherby he hath vouchsafed to ordaine, that Dioscorus sit not in the Councell;
And when Paschasius B. of Lilibaea, & Lucenzi of Ascoli, Legates of Leo pope, said to the Council of Chalcedon, We have in our hands the Commands of the blessed and Apostolic Prelate of the city of Room, whereby he hath vouchsafed to ordain, that Dioscorus fit not in the Council;
as a Iudge, but as a person guilty, to stand in the midest of the place to yeld account of hid proceedings? And did not the Bishops of Dardania in their Epistle to Gelasius, acknowledge, that they had receaued his commands with due reuerence,
as a Judge, but as a person guilty, to stand in the midst of the place to yield account of hid proceedings? And did not the Bishops of Dardania in their Epistle to Gelasius, acknowledge, that they had received his commands with due Reverence,
and thanke him that he had vouchsafed to visit them with his Pastorall admonitions? And did not the Bishops of France in the second Councell of Tours, say :
and thank him that he had vouchsafed to visit them with his Pastoral admonitions? And did not the Bishops of France in the second Council of Tours, say:
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Our Fathers haue alwayes obserued, what the authority of the See Apostolike hath commanded? And when Chrysostome was deposed by a Councell of Bishops at Constantinople, did he not appeale to Innocentius Pope,
Our Father's have always observed, what the Authority of the See Apostolic hath commanded? And when Chrysostom was deposed by a Council of Bishops At Constantinople, did he not appeal to Innocentius Pope,
and that they which haue caried themselues so iniustly, may be submitted to the punishment of the Ecclesiasticall lawes? And when Theodoret B. of Cyre was deposed in the second Councell of Ephesus, did he not write to Leo Pope:
and that they which have carried themselves so injustly, may be submitted to the punishment of the Ecclesiastical laws? And when Theodoret B. of Cyre was deposed in the second Council of Ephesus, did he not write to Leo Pope:
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and iust iudgment, & to command that I transport my selfe to you, and verify that my Doctrine followes the Apostolike steps? And finally did not the Emperors Theodosius & Valentinian publish a law which ordeynes, that to all Bishops those thinges shall be lawes which haue bene,
and just judgement, & to command that I transport my self to you, and verify that my Doctrine follows the Apostolic steps? And finally did not the Emperor's Theodosius & Valentinian publish a law which ordains, that to all Bishops those things shall be laws which have be,
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in such sorte, that whatsoeuer Bishop being called by the Pope, shall refuse to appeare, shall be constrayned therunto by the Gouernor of the Prouince.
in such sort, that whatsoever Bishop being called by the Pope, shall refuse to appear, shall be constrained thereunto by the Governor of the Province.
These, and a thousand more examples which may be alleaged, conuince, that it was the stile of ancient Popes before S. Gregories tyme to command, when necessity required it;
These, and a thousand more Examples which may be alleged, convince, that it was the style of ancient Popes before S. Gregories time to command, when necessity required it;
vtterly abhorred the word Command, as he was a man of admirable humility, so his gouerment was not dominiering in the Clergy, but according to the commandment of Christ ,
utterly abhorred the word Command, as he was a man of admirable humility, so his government was not domineering in the Clergy, but according to the Commandment of christ,
This therfore is the reason, why in his Epistle to Eulogius (which you obiect) he beseecheth him not to say, that he commanded: for being he writ not to him, to taxe him of any crime,
This Therefore is the reason, why in his Epistle to Eulogius (which you Object) he Beseecheth him not to say, that he commanded: for being he writ not to him, to Tax him of any crime,
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and that they be vigilant in these things which it is fitting for them to do iustly according to God, that hereafter no complaints may be made of them.
and that they be vigilant in these things which it is fitting for them to do justly according to God, that hereafter no complaints may be made of them.
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how grieuous an offence it is, not to amend those thinges which are reprehensible. And in the priuiledge which he granted to the Monastery of S. Medardus :
how grievous an offence it is, not to amend those things which Are reprehensible. And in the privilege which he granted to the Monastery of S. Medardus:
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If any King, Bishop, Iudge or secular person whatsoeuer, shall violate the decrees of this Apostolicall and our Command, let him be depriued of his honor, be he of neuer so high a degree.
If any King, Bishop, Judge or secular person whatsoever, shall violate the decrees of this Apostolical and our Command, let him be deprived of his honour, be he of never so high a degree.
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I know that Bellarmine alleaging this decree, you tell vs out of Doctor Iames (a man of as much credit as your selfe) that it is forged, wheras that most holy and learned Pope Gregory the seauenth, which liued 600. yeares nearer the tyme of S. Gregory,
I know that Bellarmine alleging this Decree, you tell us out of Doctor James (a man of as much credit as your self) that it is forged, whereas that most holy and learned Pope Gregory the Seventh, which lived 600. Years nearer the time of S. Gregory,
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and among them the two S. Anselmes of Canterbury, and Luca, highly extoll for one of the most admirable Prelates that euer sate in the Chayre of S. Peter;
and among them the two S. Anselmes of Canterbury, and Lucano, highly extol for one of the most admirable Prelates that ever sat in the Chair of S. Peter;
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But howsoeuer you carpe at this decree of S. Gregory, Bellarmine in the same place alleageth another of the same tenor, granted by him to an Hospitall built in Austum by Brunichildes Queene,
But howsoever you carp At this Decree of S. Gregory, Bellarmine in the same place allegeth Another of the same tenor, granted by him to an Hospital built in Austum by Brunichildes Queen,
& Syagrius Bishop of that City, which because you know not how to shift of, you slily passe ouer without mentioning it, notwithstanding S. Gregories authority and command is no lesse effectually expressed in it, then in the former.
& Syagrius Bishop of that city, which Because you know not how to shift of, you slily pass over without mentioning it, notwithstanding S. Gregories Authority and command is no less effectually expressed in it, then in the former.
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and that it was the ancient custome of the best and holiest Popes to Command, when the affaire required it, let vs goe on with you to the cause of Iohn Patriarke of Antioch, whom the Councell of Ephesus durst not iudge,
and that it was the ancient custom of the best and Holiest Popes to Command, when the affair required it, let us go on with you to the cause of John Patriarch of Antioch, whom the Council of Ephesus durst not judge,
These words euidently conuince against you, that those Fathers to gaine Iohn with lenity, and hoping that he might be reclaimed (as afterwards in the time of Sixtus Pope he was) pronounced not any absolute and finall sentence against him, according to his deserts,
These words evidently convince against you, that those Father's to gain John with lenity, and hoping that he might be reclaimed (as afterwards in the time of Sixtus Pope he was) pronounced not any absolute and final sentence against him, according to his deserts,
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yet they excommunicated him in the meane time, and (as they say to the Emperor tantisper, for a while suspended him from the exercise of his Episcopall function, that he might not hurt others.
yet they excommunicated him in the mean time, and (as they say to the Emperor tantisper, for a while suspended him from the exercise of his Episcopal function, that he might not hurt Others.
And the same is gathered out of Celestines Epistle to the Councell , in which he sayth, that, after their sentence against Iohn, diuers things remained to be considered, and determined by him.
And the same is gathered out of Celestines Epistle to the Council, in which he say, that, After their sentence against John, diverse things remained to be considered, and determined by him.
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And this proceeding of the Ephesine Councell against Iohn, was afterwards imitated by the sixth Councell generall, in the cause of Macarius another Patriarke of Antioch,
And this proceeding of the Ephesine Council against John, was afterwards imitated by the sixth Council general, in the cause of Macarius Another Patriarch of Antioch,
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It is therfore euident, that both these Councells acknowledged the giuing of the last and definitiue sentence against those Patriarkes, to belong to the Pope:
It is Therefore evident, that both these Counsels acknowledged the giving of the last and definitive sentence against those Patriarchs, to belong to the Pope:
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and Oecumenicall Councell, haue recourse hither, to iustify himselfe, of what is obiected against him, and that he honor, and obey the Apostolike throne of great Rome;
and Ecumenical Council, have recourse hither, to justify himself, of what is objected against him, and that he honour, and obey the Apostolic throne of great Room;
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I appeale to the reader, whether these Councells did not acknowledge the supreme power of the B. of Rome, in reseruing to him the last sentence in the causes of these two great Patriarkes.
I appeal to the reader, whither these Counsels did not acknowledge the supreme power of the B. of Rome, in reserving to him the last sentence in the Causes of these two great Patriarchs.
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What then may we thinke of you, that haue the boldnesse to out-face so manifest a truth? SECT. III. Of the ordination of the Bishops of Cyprus, treated in the Councell of Ephesus.
What then may we think of you, that have the boldness to outface so manifest a truth? SECT. III. Of the ordination of the Bishops of Cyprus, treated in the Council of Ephesus.
BVt there remaines one, which you call, A principall obiection, and it is, that wheras Reginus, Zenon and Euagrius Bishops of Cyprus had by a petition presented to the Councell of Ephesus made complaint of the Patriarke of Antioch , That contrary to the ancient custome practised from the tyme of the Apostles,
But there remains one, which you call, A principal objection, and it is, that whereas Reginus, Zenon and Eugrius Bishops of Cyprus had by a petition presented to the Council of Ephesus made complaint of the Patriarch of Antioch, That contrary to the ancient custom practised from the time of the Apostles,
the Councell decreed, that, no Bishop should encroath vpon the liberties of any other, nor draw vnder his subiection any Prouince, which belonged not to him from the beginning:
the Council decreed, that, no Bishop should encroath upon the Liberties of any other, nor draw under his subjection any Province, which belonged not to him from the beginning:
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and therfore, that if the ancient custome were not, for the Bishop of Antioch, to ordaine Bishops in Cyprus, he should not trouble the Bishops of that Iland,
and Therefore, that if the ancient custom were not, for the Bishop of Antioch, to ordain Bishops in Cyprus, he should not trouble the Bishops of that Island,
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Wherfore albeit as considered in the quality of a particular Bishop of the Roman Dioces, he cannot ordaine Bishops out of that Dioces, more then other Bishops can out of theirs,
Wherefore albeit as considered in the quality of a particular Bishop of the Roman Diocese, he cannot ordain Bishops out of that Diocese, more then other Bishops can out of theirs,
as Agapet deposed Anthymus Patriarke of Constantinople, and ordeyned Menas in his place. And the Ecclesiasticall histories are full of examples of the same nature:
as Agapet deposed Anthymus Patriarch of Constantinople, and ordained Menas in his place. And the Ecclesiastical histories Are full of Examples of the same nature:
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If the Councell could not depose Nestorius, without the Popes mandate, nor durst depose Iohn Patriarke of Antioch, but reserued the cause to the iudgment of the Pope, the issue must be directly this, that the Pope is absolutely aboue a generall Councell.
If the Council could not depose Nestorius, without the Popes mandate, nor durst depose John Patriarch of Antioch, but reserved the cause to the judgement of the Pope, the issue must be directly this, that the Pope is absolutely above a general Council.
And was not this (say you more then holdnesse in your Cardinall (Bellarmine) to inferre this supreme authority out of this Councell? O egregious imposture!
And was not this (say you more then holdnesse in your Cardinal (Bellarmine) to infer this supreme Authority out of this Council? Oh egregious imposture!
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Your guilty conscience telling you, that the issue therof directly must be, that the Pope is aboue a generall Councell, you make that inference out of the Councell against your selfe,
Your guilty conscience telling you, that the issue thereof directly must be, that the Pope is above a general Council, you make that Inference out of the Council against your self,
But be the proposition his, or whose you please, and be it that no Councell hath expresly defined that the Pope is aboue a Councell, doth it therfore follow, that the Doctrine is not true? Is nothing true,
But be the proposition his, or whose you please, and be it that no Council hath expressly defined that the Pope is above a Council, does it Therefore follow, that the Doctrine is not true? Is nothing true,
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OVT of the famous Councell of Chalcedon (one of the foure which S. Gregory reuerenced as the 4. Ghospells) the supreme authority of the B. of Rome ouer the whole Church, is proued many wayes, 1. Because this Councell was called by his authority:
OUT of the famous Council of Chalcedon (one of the foure which S. Gregory reverenced as the 4. Gospels) the supreme Authority of the B. of Rome over the Whole Church, is proved many ways, 1. Because this Council was called by his Authority:
If it please your Holinesse (sayth Martian the Emperor to Leo Pope) that a Synod he held, vouchsafe to signify so much by your letters, that I may direct mine into all the East, into Thracia,
If it please your Holiness (say Martian the Emperor to Leo Pope) that a Synod he held, vouchsafe to signify so much by your letters, that I may Direct mine into all the East, into Thracia,
and Illyria, may come together into one Citty, and by your authority determine there in a holy Councell, what the Christian fayth and your Piety require, concerning the Catholike profession,
and Illyria, may come together into one city, and by your Authority determine there in a holy Council, what the Christian faith and your Piety require, Concerning the Catholic profession,
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Your brotherhood is to conceaue, that in these my brethren Paschasinus and Lucentius Bishops, Bonifacius and Basill Priests, which are sent by the See Apostolike, I preside in your Synod:
Your brotherhood is to conceive, that in these my brothers Paschasius and Lucenzi Bishops, Boniface and Basil Priests, which Are sent by the See Apostolic, I preside in your Synod:
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For Flauianus Patriarke of Constantinople, hauing reckoned vp the enormities of Eutyches, requested Leo Pope to confirme the sentence of condemnation, which in a Coūcell at Constantinople he had pronounced against him:
For Flavianus Patriarch of Constantinople, having reckoned up the enormities of Eutyches, requested Leo Pope to confirm the sentence of condemnation, which in a Council At Constantinople he had pronounced against him:
and making the common cause and the discipline of the holy Churches, your owne, Vouchsafe to confirme by your writings, the condemnation which hath bene regularty made against him.
and making the Common cause and the discipline of the holy Churches, your own, Vouchsafe to confirm by your writings, the condemnation which hath be regularty made against him.
as to the supreme Iudge, that had power to reiudge the iudgments of other Bishops? Which power Valentinian the third writing to Theodosius acknowledged,
as to the supreme Judge, that had power to rejudge the Judgments of other Bishops? Which power Valentinian the third writing to Theodosius acknowledged,
We ought (sayth he to preserue inuiolable in our dayes, the dignity of particular reuerence to the blessed Apostle Peter, that the holy Bishop of Rome, to whom antiquity hath attributed the Priesthood aboue all, may haue place to iudge in matters of fayth,
We ought (say he to preserve inviolable in our days, the dignity of particular Reverence to the blessed Apostle Peter, that the holy Bishop of Rome, to whom antiquity hath attributed the Priesthood above all, may have place to judge in matters of faith,
and of Bishops &c. For therfore according to the custome of Councells, the Bishop of Constantinople (Flauianus) appealed to him in the contention which is risen about points of fayth.
and of Bishops etc. For Therefore according to the custom of Counsels, the Bishop of Constantinople (Flavianus) appealed to him in the contention which is risen about points of faith.
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The same power was like wise acknowledged by the Councell of Chalcedon in the cause of Theodoret Bishop of Cyre, who being deposed by the second Councell of Ephesus, appealed to Leo,
The same power was like wise acknowledged by the Council of Chalcedon in the cause of Theodoret Bishop of Cyre, who being deposed by the second Council of Ephesus, appealed to Leo,
because the most holy Archbishop Leo hath restored him to his Rishoprick, and the most sacred and religious Emperor hath ordayned, that he assist in the holy Councell.
Because the most holy Archbishop Leo hath restored him to his Rishoprick, and the most sacred and religious Emperor hath ordained, that he assist in the holy Council.
Now, that the Emperor ordayned not this, as challenging any authority ouer Bishops, but only as one, that by his officers assisted at the Councell, to execute the Popes decrees,
Now, that the Emperor ordained not this, as challenging any Authority over Bishops, but only as one, that by his Officers assisted At the Council, to execute the Popes decrees,
And when the cause of Dioscorus Patriarke of Alexandria came to be examined, the Councell inquiring of the Popes Legates, what charge they had against him, Lucentius one of them answeared :
And when the cause of Dioscorus Patriarch of Alexandria Come to be examined, the Council inquiring of the Popes Legates, what charge they had against him, Lucenzi one of them answered:
Wee haue here the commandes of the blessed and Apostolike Prelate of the City of Rome, which is the Head of all Churches, wherby his Apostolate hath vouchsafed to command, that Dioscorus Archbishop of Alexandria sit not in the Councell,
we have Here the commands of the blessed and Apostolic Prelate of the city of Room, which is the Head of all Churches, whereby his Apostolate hath vouchsafed to command, that Dioscorus Archbishop of Alexandria fit not in the Council,
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Wherupon the Legates Paschasinus, Lucentius, and Bonifacius pronounced it in these words Therefore Leo the most holy and most blessed Archbishop of the great and ancient Rome, hath by vs,
Whereupon the Legates Paschasius, Lucenzi, and Boniface pronounced it in these words Therefore Leo the most holy and most blessed Archbishop of the great and ancient Room, hath by us,
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yet that which the Councell iudged to exceed all the rest, was, that he had presumed to pronounce a sentence of excommunication against the most holy and most blessed Archbishop of great Rome, Leo:
yet that which the Council judged to exceed all the rest, was, that he had presumed to pronounce a sentence of excommunication against the most holy and most blessed Archbishop of great Room, Leo:
And after, and aboue all these things, he hath extended his phrensy euen against him, to whom the guard of the Vine hath bene committed by our Sauiour, that is to say, against your Apostolike Holinesse,
And After, and above all these things, he hath extended his frenzy even against him, to whom the guard of the Vine hath be committed by our Saviour, that is to say, against your Apostolic Holiness,
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In which words the Councell plainly professeth, that the custody and charge of the whole Church (signified vnder the name of a Vine) was giuen to the Pope by our Sauiour;
In which words the Council plainly Professes, that the custody and charge of the Whole Church (signified under the name of a Vine) was given to the Pope by our Saviour;
and that as in what concernes the Weale, we haue held correspondence to our Head; so your Soueraignty wold fulfill vnto your Children what is fit and conuenient.
and that as in what concerns the Weal, we have held correspondence to our Head; so your Sovereignty would fulfil unto your Children what is fit and convenient.
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These testimonies so cleare, and pregnant, cannot but conuince the vnderstanding of any impartiall reader, that the Councell of Chalcedon beleeued the vniuersall authority and iurisdiction of the B. of Rome, whom therefore the same Councell often calleth , Bishop of the vniuersall Church.
These testimonies so clear, and pregnant, cannot but convince the understanding of any impartial reader, that the Council of Chalcedon believed the universal Authority and jurisdiction of the B. of Rome, whom Therefore the same Council often calls, Bishop of the universal Church.
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OF all the proofes hereunto alleaged you take no notice, two only excepted, namely, of the title of Vninersall Bishop, and of the metaphor of a Vine, by which the Councell expresseth the vniuersall Church, saying , that the custody therof is by Christ our Sauiour committed to the Pope.
OF all the proofs hereunto alleged you take no notice, two only excepted, namely, of the title of Vninersall Bishop, and of the metaphor of a Vine, by which the Council Expresses the universal Church, saying, that the custody thereof is by christ our Saviour committed to the Pope.
But if the words of the Councell import no more, it will follow that the custody of the vniuersall Church (that is the gouerment therof) was by Christ committed not only to euery Bishop,
But if the words of the Council import no more, it will follow that the custody of the universal Church (that is the government thereof) was by christ committed not only to every Bishop,
and that according to Binius his exposition, the meaning of Eleutherius is, that for as much as heretikes oppugne the Catholike and vniuersall Church, is belongeth to euery Bishop to haue an vniuersall care to defend, and support it.
and that according to Binius his exposition, the meaning of Eleutherius is, that for as much as Heretics oppugn the Catholic and universal Church, is belongeth to every Bishop to have an universal care to defend, and support it.
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and as euery Bishop, and euery Christian man, and woman, according to their power are bound to haue? for did not that Councel giue to Pope Leo, the title of Vniuersall Archbishop and Patriarke, or (as you set it downe) of Bishop of the vniuersall Church? but, these words (say you were not the words of the Councell,
and as every Bishop, and every Christian man, and woman, according to their power Are bound to have? for did not that Council give to Pope Leo, the title of Universal Archbishop and Patriarch, or (as you Set it down) of Bishop of the universal Church? but, these words (say you were not the words of the Council,
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And the Councell approuing thereof, commanded theyr petitions to be registred in the Acts. Moreouer the same title was giuen him by Paschasinus, who though he were his legate, was a Reuerend Bishop;
And the Council approving thereof, commanded their petitions to be registered in the Acts. Moreover the same title was given him by Paschasius, who though he were his legate, was a Reverend Bishop;
And did not S. Gregory, and after him, the Angelicall Doctor S. Thomas, testify, that the whole Councell of Chalcedon, with the following Fathers, gaue the same title to Leo Pope? And did not Leo (a man of admirable sanctity & learning) instyle himselfe Bishop of the vniuersall Church? And did not the Regulars of Constantinople,
And did not S. Gregory, and After him, the Angelical Doctor S. Thomas, testify, that the Whole Council of Chalcedon, with the following Father's, gave the same title to Leo Pope? And did not Leo (a man of admirable sanctity & learning) instyle himself Bishop of the universal Church? And did not the Regulars of Constantinople,
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for the Fathers of Chalcedon neuer owned it, as it appeares in this, that when they beseeched Leo Pope to confirme their decree, they made to him no mention of Equall priuiledges, but only said , We haue confirmed the rule of the 150. Fathers assembled at Constantinople, which ordeyned that after your most holy and Apostolike See, that of Constantinople should haue the second place of honor;
for the Father's of Chalcedon never owned it, as it appears in this, that when they beseeched Leo Pope to confirm their Decree, they made to him no mention of Equal privileges, but only said, We have confirmed the Rule of the 150. Father's assembled At Constantinople, which ordained that After your most holy and Apostolic See, that of Constantinople should have the second place of honour;
and of Syria, and the Bishops of the Patriarkships of Antioch, and Hierusalem, giue the same tytle to Agapetus Pope, in the Councell of Constantinople vnder Menas ? Againe did not the Councell of Chalcedon acknowledge in Leo power to restore Theodoret to his Bishoprick of Cyre bordering vpon Persia, from which he had bene deposed in the second Councell of Ephesus ? Did it not acknowledge in him authority to depose Dioscorus the greatest Patriarch of the East ? Did not all those Fathers, being the representatiue body of the Vniuersall Church, professe , that Leo Pope did preside & rule ouer them,
and of Syria, and the Bishops of the Patriarchships of Antioch, and Jerusalem, give the same title to Agapetus Pope, in the Council of Constantinople under Menas? Again did not the Council of Chalcedon acknowledge in Leo power to restore Theodoret to his Bishopric of Cyre bordering upon Persiam, from which he had be deposed in the second Council of Ephesus? Did it not acknowledge in him Authority to depose Dioscorus the greatest Patriarch of the East? Did not all those Father's, being the representative body of the Universal Church, profess, that Leo Pope did preside & Rule over them,
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and against the meaning of the Councell of Chalcedon, let him read the epistle, and he shall finde, that Eleutherius a litle before the words, which you obiect, declareth, that althought it be lawfull to examine the accusations and crimes obiected against Bishops, either before their Metropolitans,
and against the meaning of the Council of Chalcedon, let him read the epistle, and he shall find, that Eleutherius a little before the words, which you Object, Declareth, that Although it be lawful to examine the accusations and crimes objected against Bishops, either before their Metropolis,
then to obiect this epistle of Eleutherius for the contrary? SECT. IV. Whether the Councell of Chalcedon did giue to the B. of Constantinople priuiledges equall with the B. of Rome.
then to Object this epistle of Eleutherius for the contrary? SECT. IV. Whither the Council of Chalcedon did give to the B. of Constantinople privileges equal with the B. of Rome.
YOu obiect heere , and often repeate, that the Fathers of Chalcedon, did giue priuiledges to the Patriarke of Constantinople equall with the Church of Rome. Answeare.
YOu Object Here, and often repeat, that the Father's of Chalcedon, did give privileges to the Patriarch of Constantinople equal with the Church of Rome. Answer.
and of all the Bishopes of Aegypt, at the suggestion of Anatolius Patriarke of Constantinople renewed the decree of the 150. Fathers made in the first generall Councell of that City, which was, that, the B. of Constantinople shold haue the second place of honor, after the B. of Rome.
and of all the Bishops of Egypt, At the suggestion of Anatolius Patriarch of Constantinople renewed the Decree of the 150. Father's made in the First general Council of that city, which was, that, the B. of Constantinople should have the second place of honour, After the B. of Rome.
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It was decreed (sayth he) that the See of new Rome by reason she held the second place after the ancient Rome, should haue the primacy before the other Sees.
It was decreed (say he) that the See of new Room by reason she held the second place After the ancient Room, should have the primacy before the other Sees.
In which sense, and in no other, Socrates testifieth this decree to haue bene made in the Councell of Constantinople, which was the source of all this pretence.
In which sense, and in no other, Socrates Testifieth this Decree to have be made in the Council of Constantinople, which was the source of all this pretence.
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And Iustinian the Emperor speaking of both these Councells, sayth , that in them it was decreed, that, as the holy Pope of old Rome is the first of all Prelates,
And Iustinian the Emperor speaking of both these Counsels, say, that in them it was decreed, that, as the holy Pope of old Room is the First of all Prelates,
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And long after that time the Emperor Basilius the yonger, and Eustathius Patriarke of Constantinople desired, that it might be lawfull for them to obteyne with the consent of the Pope, that the Church of Constantinople might be called Vniuersall;
And long After that time the Emperor Basil the younger, and Eustathius Patriarch of Constantinople desired, that it might be lawful for them to obtain with the consent of the Pope, that the Church of Constantinople might be called Universal;
By this appeares, that although the Fathers of those two Councells, contrary to the decrees of Nice, endeauored by this Canon, to make the B. of Constantinople the first,
By this appears, that although the Father's of those two Counsels, contrary to the decrees of Nicaenae, endeavoured by this Canon, to make the B. of Constantinople the First,
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Zonaras sayth that, wheras the Councell of Constantinople ordeyned that the Bishop of that Citty should be the second after the Pope of Rome, some thinke, that the Preposition (after) importeth not inferiority,
Zonaras say that, whereas the Council of Constantinople ordained that the Bishop of that city should be the second After the Pope of Rome, Some think, that the Preposition (After) imports not inferiority,
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and in proofe of this their opinion, they make vse of the 28. Canon of the Councell of Chalcedon, which ordaynes, that new Rome shold be honored with the same ecclesiasticall prerogatiues, as old Rome;
and in proof of this their opinion, they make use of the 28. Canon of the Council of Chalcedon, which ordains, that new Room should be honoured with the same ecclesiastical prerogatives, as old Room;
But this (sayth he) is refuted by the 130. Nouell of Iustinian, inserted into the third title of the fifth booke of the Basilikes ▪ which giues the Canon to be otherwise vnderstood. And therfore he concludeth saying :
But this (say he) is refuted by the 130. Novel of Iustinian, inserted into the third title of the fifth book of the Basilikes ▪ which gives the Canon to be otherwise understood. And Therefore he Concludeth saying:
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how can it be thought, that he did not acknowledge himselfe to be a spirituall subiect of the Pope? he I say, who being made Patriarke of Constantinople by Dioscorus, in the false Councell of Ephesus, had no right to that See,
how can it be Thought, that he did not acknowledge himself to be a spiritual Subject of the Pope? he I say, who being made Patriarch of Constantinople by Dioscorus, in the false Council of Ephesus, had no right to that See,
but only by the confirmation of Leo Pope, which afterwards he obteyned: in regard wherof Leo writing to Martian the Emperor against this attempt of Anatolius, said :
but only by the confirmation of Leo Pope, which afterwards he obtained: in regard whereof Leo writing to Martian the Emperor against this attempt of Anatolius, said:
And what els did Anatolius himselfe signify, when speaking of the Acts of the second Councell of Ephesus, in which Maximus was chosen Bishop of Antioch, he said :
And what Else did Anatolius himself signify, when speaking of the Acts of the second Council of Ephesus, in which Maximus was chosen Bishop of Antioch, he said:
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3. Because the Fathers of Chalcedon knowing that without the Popes confirmation, their decree could be of no force, had recourse to Leo, beseeching him to confirme it.
3. Because the Father's of Chalcedon knowing that without the Popes confirmation, their Decree could be of no force, had recourse to Leo, beseeching him to confirm it.
The Piety of your fayth being ioyned with vs, (sayth he to Pulcheria the Emperesse we annull the plots of the Bishops, repugnant to the rules of the holy Canons established at Nice:
The Piety of your faith being joined with us, (say he to Pulcheria the Empress we annul the plots of the Bishops, repugnant to the rules of the holy Canonas established At Nicaenae:
nor Anatolius vsurped it, but all was put into the hands of the See Apostolike: and therfore what the See Apostolike confirmed of the Councell of Chalcedon, hath remained valid;
nor Anatolius usurped it, but all was put into the hands of the See Apostolic: and Therefore what the See Apostolic confirmed of the Council of Chalcedon, hath remained valid;
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It resteth therfore, that albeit this decree haue many other nullities, yet this one of the want of confirmation from the See Apostolike, abundantly conuinceth the inualidity therof, as hath bene already proued.
It rests Therefore, that albeit this Decree have many other nullities, yet this one of the want of confirmation from the See Apostolic, abundantly Convinces the invalidity thereof, as hath be already proved.
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and condemned by the See Apostolike, it would be condemned by the iudgment of all Catholikes in the world, he craftily suppressed the letters of condemnation,
and condemned by the See Apostolic, it would be condemned by the judgement of all Catholics in the world, he craftily suppressed the letters of condemnation,
I writ to your Glory, and to the B. of Constantinople letters, which euidently shewed, that I approued those things, which had bene defined in the Councell of Chalcedon, concerning the Catholike fayth.
I writ to your Glory, and to the B. of Constantinople letters, which evidently showed, that I approved those things, which had be defined in the Council of Chalcedon, Concerning the Catholic faith.
But because, by the same letters I reproued those things, which by occasion of the Synod had bene vnlawfully attempted, he (Anatolius) rather chose to conceale my applause,
But Because, by the same letters I reproved those things, which by occasion of the Synod had be unlawfully attempted, he (Anatolius) rather chosen to conceal my applause,
Wheras the most religious Emperor hath willed me to write letters to all the Bishops, which assisted at the Councell of Chalcedon, to confirme what was there defined concerning the rule of fayth I haue willingly performed it,
Whereas the most religious Emperor hath willed me to write letters to all the Bishops, which assisted At the Council of Chalcedon, to confirm what was there defined Concerning the Rule of faith I have willingly performed it,
and more sincerely, if thou hadst not imputed wholly to the Counsell of thy Clergy, that, which could not be attempted without thy allowance &c. But (deare Brother) I am glad, that thy Charity protesteth thou art now displeased with that, which euen then ought not to haue pleased thee.
and more sincerely, if thou Hadst not imputed wholly to the Counsel of thy Clergy, that, which could not be attempted without thy allowance etc. But (deer Brother) I am glad, that thy Charity protesteth thou art now displeased with that, which even then ought not to have pleased thee.
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and enioying the like priuiledges after him, was vnlawfull, and proceeded merely from his ambition. SECT. V. Falsifications and vntruthes of Doctor Morton, discouered; and his Arguments answeared.
and enjoying the like privileges After him, was unlawful, and proceeded merely from his ambition. SECT. V. Falsifications and untruths of Doctor Mortonum, discovered; and his Arguments answered.
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And wheras he addes, that, the Pope can annull, or alter the Decrees of Councells, which are of human right, you in your english leaue out those words (which are of human right) to persuade your Reader, that Azor sayth,
And whereas he adds, that, the Pope can annul, or altar the Decrees of Counsels, which Are of human right, you in your english leave out those words (which Are of human right) to persuade your Reader, that Azor say,
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and annull the precepts of God, and of nature; whereas he speaketh only of lawes, that concerne Ecclesiasticall discipline, which according to diuers occasions,
and annul the Precepts of God, and of nature; whereas he speaks only of laws, that concern Ecclesiastical discipline, which according to diverse occasions,
but by humane right, to wit, because Rome was the chiefe Imp•riall seat. Answere. There are two causes of the primacy of the Roman Church: the one immediate; the other mediate.
but by humane right, to wit, Because Rome was the chief Imp•riall seat. Answer. There Are two Causes of the primacy of the Roman Church: the one immediate; the other mediate.
Dioscorus hath extended his phrensy against him, to whom the custody of the Vine (which is the Catholike Church) was committed by our Sauiour, that is to say, against your Apostolike Holinesse.
Dioscorus hath extended his frenzy against him, to whom the custody of the Vine (which is the Catholic Church) was committed by our Saviour, that is to say, against your Apostolic Holiness.
The same truth the Mileuitan Councell, in which S. Augustine was Secretary, had professed not long before, acknowledging the Popes authority to be of diuine right,
The same truth the Milevitan Council, in which S. Augustine was Secretary, had professed not long before, acknowledging the Popes Authority to be of divine right,
Neuerthelesse, it may be said in a true sense, that the mediate, and remote cause of the Primacy of the Roman Church, that is to say, the cause which moued S. Peter to place his See at Rome, rather then in any other Citty, was the dignity of Rome;
Nevertheless, it may be said in a true sense, that the mediate, and remote cause of the Primacy of the Roman Church, that is to say, the cause which moved S. Peter to place his See At Room, rather then in any other city, was the dignity of Room;
To the end (sayth S. Leo) that the light of truth, which was reuealed for the saluation of all nations, might from the Head of the world, be communicated more effectually to the whole body.
To the end (say S. Leo) that the Light of truth, which was revealed for the salvation of all Nations, might from the Head of the world, be communicated more effectually to the Whole body.
And both these causes are comprehended by the Emperors Theodosius, and Valentinian, in their Law made a litle before the Councell of Chalcedon, in these words :
And both these Causes Are comprehended by the Emperor's Theodosius, and Valentinian, in their Law made a little before the Council of Chalcedon, in these words:
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Three things haue established the primacy of the See Apostolike; the merit of S. Peter, who is Prince of the Episcopall society; the dignity of the City; and the Synodicall authority. 3. You obiect :
Three things have established the primacy of the See Apostolic; the merit of S. Peter, who is Prince of the Episcopal society; the dignity of the city; and the Synodical Authority. 3. You Object:
for in the Councell of Chalcedon, there was no mention made of equal priuiledges; this clause was afterwards added by Anatolius, or by the Clerkes of Constantinople :
for in the Council of Chalcedon, there was no mention made of equal privileges; this clause was afterwards added by Anatolius, or by the Clerks of Constantinople:
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and Wandals, the Patriarkes of Constantinople making vse of the tyme, and setting this Canon on foote againe, procured the Emperor Zeno to establish by a law, that the Patriarke of Cōstantinople shold haue the precedency before the other Patriarkes.
and Vandals, the Patriarchs of Constantinople making use of the time, and setting this Canon on foot again, procured the Emperor Zeno to establish by a law, that the Patriarch of Cōstantinople should have the precedency before the other Patriarchs.
And the like they obtayned from Iustinian after the recouery of Rome, when he ordayned , that the Archbishop of Constantinople shold haue the second place after the holy See Apostolike,
And the like they obtained from Iustinian After the recovery of Room, when he ordained, that the Archbishop of Constantinople should have the second place After the holy See Apostolic,
for not long after that tyme, when Acacius B. of Constantinople, an enemy to the Councell of Chalcedon, had fallen into the faction of heretikes, the Churches of the Patriarkeship of Constantinople had recourse to Symmachus Pope,
for not long After that time, when Acacius B. of Constantinople, an enemy to the Council of Chalcedon, had fallen into the faction of Heretics, the Churches of the Patriarkeship of Constantinople had recourse to Symmachus Pope,
yet the Emperor Iustine, that succeeded Anastasius, caused Felix his sentence to be executed on him after his death, making his name to be razed out of the Records of the Church,
yet the Emperor Justin, that succeeded Anastasius, caused Felix his sentence to be executed on him After his death, making his name to be razed out of the Records of the Church,
I anathematize Acacius somtime Bishop of this City, and promise hereafter not to recite in the sacred mysteries, the names of them, that are excluded from the communion of the Catholike Church, that is to say, that agree not in all things with the See Apostolike.
I anathematise Acacius sometime Bishop of this city, and promise hereafter not to recite in the sacred Mysteres, the names of them, that Are excluded from the communion of the Catholic Church, that is to say, that agree not in all things with the See Apostolic.
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And Theodorus Anagnostes reporteth , that when Anastasius the Emperor vrged Macedonius Patriarke of Constantinople, to abrogate the Councell of Chalcedon, he answeared, he could not do it, without a generall Councell, in which the B. of Rome must be president.
And Theodorus Anagnostes Reporteth, that when Anastasius the Emperor urged Macedonius Patriarch of Constantinople, to abrogate the Council of Chalcedon, he answered, he could not do it, without a general Council, in which the B. of Rome must be president.
And when Anthymus B. of Trebizond inuaded the See of Constantinople, Agapetus Pope being arriued thither, deposed him euen in the City of Constantinople it selfe,
And when Anthymus B. of Trebizond invaded the See of Constantinople, Agapetus Pope being arrived thither, deposed him even in the city of Constantinople it self,
and with his owne hands ordained Menas in his place: the truth of all which, is auerred by Iustinian himselfe , by Marcellinus Comes , by Liberatus , and Victor of Tunes .
and with his own hands ordained Menas in his place: the truth of all which, is averred by Iustinian himself, by Marcellinus Comes, by Liberatus, and Victor of Tunis.
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And did not Menas Patriarke of Constantinople make open profession, of obeying the See Apostolike in all thinges ? And when Iohn the first Pope of that name, was arriued at Constantinople, Iustine the Emperor inuiting him to sit in a seat by Epiphanius Patriarke of that City, that they might seeme both to be of equall dignity, Iohn refused to sit,
And did not Menas Patriarch of Constantinople make open profession, of obeying the See Apostolic in all things? And when John the First Pope of that name, was arrived At Constantinople, Justin the Emperor inviting him to fit in a seat by Epiphanius Patriarch of that city, that they might seem both to be of equal dignity, John refused to fit,
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since neither Epiphanius, nor any of the other Patriarkes here named, liuing after the Councell of Chalcedon, claymed any right of Equall Priuiledges therby,
since neither Epiphanius, nor any of the other Patriarchs Here nam, living After the Council of Chalcedon, claimed any right of Equal Privileges thereby,
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And that which purreth this out of al doubt, is, that albeit the Patriarkes of Constantinople at length obtained that precedency before the other Patriarkes of the East, which in the Councells of Constantinople,
And that which purreth this out of all doubt, is, that albeit the Patriarchs of Constantinople At length obtained that precedency before the other Patriarchs of the East, which in the Counsels of Constantinople,
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and dominion, because it was no matter of fayth, he therby plainly confesseth your Article, which maintayneth the dominion of the Roman Church, not to be at all an article of fayth.
and dominion, Because it was no matter of faith, he thereby plainly Confesses your Article, which maintaineth the dominion of the Roman Church, not to be At all an article of faith.
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after the departure of the Iudges, of the Senators, and of the Popes Legates. You answeare , that the Popes Legates were absent, because they would not be present.
After the departure of the Judges, of the Senators, and of the Popes Legates. You answer, that the Popes Legates were absent, Because they would not be present.
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then appeared in the Popes Legates, who offered to face downe 400. Bishops in a Councell, with a manifest vntruth, obiecting circumuention in framing the Act? We finde no impudence at all in the Popes Legates,
then appeared in the Popes Legates, who offered to face down 400. Bishops in a Council, with a manifest untruth, objecting circumvention in framing the Act? We find no impudence At all in the Popes Legates,
but we find it in a very high degree in your selfe, who haue the face to deny circumuention in an Act, made by the vsurpation of Anatolius, to augment his owne power, espying his tyme,
but we find it in a very high degree in your self, who have the face to deny circumvention in an Act, made by the usurpation of Anatolius, to augment his own power, espying his time,
when there was no Patriarke of Alexandria, and all the Bishops of Aegypt, who had most reason to oppose it, were absent, being excluded by his meanes vnder pretence, that it was not lawfull for them to signe the decrees of Councells, without the will and command of the Patriarkes;
when there was no Patriarch of Alexandria, and all the Bishops of Egypt, who had most reason to oppose it, were absent, being excluded by his means under pretence, that it was not lawful for them to Signen the decrees of Counsels, without the will and command of the Patriarchs;
& in absence of the Popes Legates, of the Emperors officers, and of the greatest part of the Iudges, which were the Bishops that assisted at the Councell.
& in absence of the Popes Legates, of the Emperor's Officers, and of the greatest part of the Judges, which were the Bishops that assisted At the Council.
because Rome was the seate of the Empire. 3. The 150. Fathers in the Councell of Constantinople, granted to the Bishop of that City priuiledges equall with the Pope;
Because Rome was the seat of the Empire. 3. The 150. Father's in the Council of Constantinople, granted to the Bishop of that city privileges equal with the Pope;
wheras they make no mention at all of equall priuiledges, but absolutely place him after the Pope . 4. and that the same Councell had adiudged to the Patriarkes of Constantinople, the ordination of the Metropolitans of Pontus, Asia and Thracia;
whereas they make no mention At all of equal privileges, but absolutely place him After the Pope. 4. and that the same Council had adjudged to the Patriarchs of Constantinople, the ordination of the Metropolis of Pontus, Asia and Thracia;
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SECT. I. Doctor Mortons ignorance, and contradictions concerning this Councell. IN your discourse of the fifth Generall Councell, contradictions, ignorance, & vntruthes march by troopes:
SECT. I. Doctor Mortons ignorance, and contradictions Concerning this Council. IN your discourse of the fifth General Council, contradictions, ignorance, & untruths march by troops:
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and Stephen, both of them inuasors of that See, the Clerkes of Constantinople pretending, that this new Bishop ought to be ordeyned by the Patriarke of Constantinople, according to the Canon of 150. Fathers in the first generall Councell of that City, the Bishops of Asia minor prostrating themselues before the Councell, protested against it, crying out, that, it was contrary to the Canons,
and Stephen, both of them inuasors of that See, the Clerks of Constantinople pretending, that this new Bishop ought to be ordained by the Patriarch of Constantinople, according to the Canon of 150. Father's in the First general Council of that city, the Bishops of Asia minor prostrating themselves before the Council, protested against it, crying out, that, it was contrary to the Canonas,
and that of 37. Bishops of Ephesus, which had liued since S. Timothy, vntill that tyme, all of them had bene ordayned at Ephosus, Bassianus only excepted ▪ who comming in vnlawfully, was by Violence ordeined at Constantinople, which caused great tumultes,
and that of 37. Bishops of Ephesus, which had lived since S. Timothy, until that time, all of them had be ordained At Ephosus, Bassianus only excepted ▪ who coming in unlawfully, was by Violence ordained At Constantinople, which caused great tumults,
and the Clerkes of Constantinople abusing the fauor of the Senate, and partly moued by a false relation of Eusebius B. of Dorilaeum, a principall abbettor of Anatolius his clayme, who testified, that the decree was approued by the Pope:
and the Clerks of Constantinople abusing the favour of the Senate, and partly moved by a false Relation of Eusebius B. of Dorilaeum, a principal abettor of Anatolius his claim, who testified, that the Decree was approved by the Pope:
And therupon it was, that the Fathers of the Councell said to Leo Pope : We haue taken the boldnesse to confirme it, as a thing begun by your Holinesse.
And thereupon it was, that the Father's of the Council said to Leo Pope: We have taken the boldness to confirm it, as a thing begun by your Holiness.
And yet neuerthelesse this testimony of Eusebius, was full of falshood and fraud, as Bonifacius one of the Popes Legates conuinced out of the instructions giuen to him and the other Legates in writing ;
And yet nevertheless this testimony of Eusebius, was full of falsehood and fraud, as Boniface one of the Popes Legates convinced out of the instructions given to him and the other Legates in writing;
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and that if any trusting in the power of their City, shold offer to vsurpe any thing contrary to the dignity of his person, they should represse them, as iustice requireth.
and that if any trusting in the power of their city, should offer to usurp any thing contrary to the dignity of his person, they should repress them, as Justice requires.
and afterwards you directly affirme the same , when speaking of the Councell vnder Menas, and alleaging the Synodicall relation made out of the Epistle of Pope Agapetus extant in the first action therof, you call it, Concilium secundum Constantinopolitanum, quod erat quintum generale:
and afterwards you directly affirm the same, when speaking of the Council under Menas, and alleging the Synodical Relation made out of the Epistle of Pope Agapetus extant in the First actium thereof, you call it, Concilium secundum Constantinopolitan, quod erat Quintum generale:
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The second Councell of Constantinople, which was the fifth generall. And againe twice more you repeate, that this Councell vnder Menas was a generall Councell.
The second Council of Constantinople, which was the fifth general. And again twice more you repeat, that this Council under Menas was a general Council.
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, that this Councell vnder Menas, was held in the inter-regnum, or vacancy between the death of Pope Agapetus and the election of his successor the yeare 536. and yet not without contradiction you proue out of Baronius and Binius , that the fifth generall Councell was held the yeare 553. which was neither in the vacancy after Agapetus his death,
, that this Council under Menas, was held in the inter-regnum, or vacancy between the death of Pope Agapetus and the election of his successor the year 536. and yet not without contradiction you prove out of Baronius and Binius, that the fifth general Council was held the year 553. which was neither in the vacancy After Agapetus his death,
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but in the fifth generall, was discussed the cause of the Three Chapters. Is it not then great ignorance in you, to confound these two Councells, the one being particular consisting of 50. Bishops only,
but in the fifth general, was discussed the cause of the Three Chapters. Is it not then great ignorance in you, to confound these two Counsels, the one being particular consisting of 50. Bishops only,
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for betweene this, and the first generall Councell of Constantinople, there were held eleuen or twelue other Councells vnder diuers Patriarkes of that City,
for between this, and the First general Council of Constantinople, there were held eleuen or twelue other Counsels under diverse Patriarchs of that city,
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4. To proue this Councell vnder Menas to be a generall Councell you alleage Binius who sayth directly the contrary, to wit, that it consisted of such Bishops only,
4. To prove this Council under Menas to be a general Council you allege Binius who say directly the contrary, to wit, that it consisted of such Bishops only,
as were neere to Constantinople, and some others then resident in the City, all of them being but 50. in number, whose names are expressed in the beginning of the first action.
as were near to Constantinople, and Some Others then resident in the city, all of them being but 50. in number, whose names Are expressed in the beginning of the First actium.
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And the same is testified by Baronius and Bellarmine , by Zonaras , and Nicephorus . SECT. II. Doctor Mortons ignorance further discouered, and his falsifying of Binius.
And the same is testified by Baronius and Bellarmine, by Zonaras, and Nicephorus. SECT. II Doctor Mortons ignorance further discovered, and his falsifying of Binius.
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as his, is another false sleight, that by fathering them on him, you might ground on his authority, the Argument, which out of them immediatly you frame against the authority of the Pope, saying This argueth the no-dominion of the Pope ouer that Councell, which will take vpon them to examine that cause, which the Pope before had condemned.
as his, is Another false sleight, that by fathering them on him, you might ground on his Authority, the Argument, which out of them immediately you frame against the Authority of the Pope, saying This argue the no-dominion of the Pope over that Council, which will take upon them to examine that cause, which the Pope before had condemned.
But because Anthymus was not only an vsurper of the See of Constantinople, but also guilty of heresy, Agapetus being solicited by the Eastern Bishops, ordained, that wheras vpon the sentence of his deposition from the See of Constantinople, his owne See of Trebizond had bene reserued vnto him;
But Because Anthymus was not only an usurper of the See of Constantinople, but also guilty of heresy, Agapetus being solicited by the Eastern Bishops, ordained, that whereas upon the sentence of his deposition from the See of Constantinople, his own See of Trebizond had be reserved unto him;
Menas the Patriarke after his death assembled a Councell, not to re-examine, mine, and ventilate the sentence of deposition, which Agapetus pronounced against Anthymus,
Menas the Patriarch After his death assembled a Council, not to re-examine, mine, and ventilate the sentence of deposition, which Agapetus pronounced against Anthymus,
and we did againe present petitions touching Anthymus, and the other heretikes, and demanded that Anthymus should certify his beliefe by writ to the See Apostolike,
and we did again present petitions touching Anthymus, and the other Heretics, and demanded that Anthymus should certify his belief by writ to the See Apostolic,
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These our iust requests, the same most holy personage (Agapet) preuenting, and seeing that Anthymus had fayled to appeare, condemned him with the aforesaid heretikes,
These our just requests, the same most holy personage (Agapet) preventing, and seeing that Anthymus had failed to appear, condemned him with the aforesaid Heretics,
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The Blessed Pope Agapet of most holy and happy memory, setting with God his hand to the sacred Canons deposed Anthymus from the See, which belonged not to him, pardoning those which had participated, and communicated in the act.
The Blessed Pope Agapet of most holy and happy memory, setting with God his hand to the sacred Canonas deposed Anthymus from the See, which belonged not to him, pardoning those which had participated, and communicated in the act.
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But because that euen in doctrine, Anthymus was charged with many accusations, and that many petitions were preferred against, him, by diuers reuerend personages, to the most religious Emperor, and the most blessed Pope;
But Because that even in Doctrine, Anthymus was charged with many accusations, and that many petitions were preferred against, him, by diverse reverend Personages, to the most religious Emperor, and the most blessed Pope;
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the same most blessed Pope, after much paine taken with a Fatherly care to regaine his soule &c. pronounced a sentence in writing against him, full of Clemency,
the same most blessed Pope, After much pain taken with a Fatherly care to regain his soul etc. pronounced a sentence in writing against him, full of Clemency,
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and ordayned, that vntill he had changed his opinion, and satisfyed the doctrines canonically defined by the Fathers, be should neither haue the title of a Catholike, nor of a Priest.
and ordained, that until he had changed his opinion, and satisfied the doctrines canonically defined by the Father's, be should neither have the title of a Catholic, nor of a Priest.
This sheweth that the Councell intermedled not at all, with the first sentence of Agapet, by which Anthymus was deposed from the See of Constantinople:
This shows that the Council intermedled not At all, with the First sentence of Agapet, by which Anthymus was deposed from the See of Constantinople:
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but left depending, and subiect to reuocation, if he should appeare, and purge himselfe from heresy, the Councell taking the cause where the Pope left it,
but left depending, and Subject to revocation, if he should appear, and purge himself from heresy, the Council taking the cause where the Pope left it,
We (say they) following those things, which haue bene rightly examined by the most blessed Pope, ordayne, that he as an vnprofitable and rotten member be cast out of the body of the holy Churches of God,
We (say they) following those things, which have be rightly examined by the most blessed Pope, ordain, that he as an unprofitable and rotten member be cast out of the body of the holy Churches of God,
Who now seeth not, how ignorantly, and vntruly you haue said , that, The cause of Anthymus, which the Pope had condemned, was afterwards ventilated in the Councell of Constantinople? For those Fathers neither questioned,
Who now sees not, how ignorantly, and untruly you have said, that, The cause of Anthymus, which the Pope had condemned, was afterwards ventilated in the Council of Constantinople? For those Father's neither questioned,
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And that it may better appeare, how vnaduised you are to vrge this history against the authority of the Roman Church, it is to be noted, that Anthymus an Eutychian heretike, not contenting himselfe with his owne Bishopricke of Trebizond, by the fauor of Iustinian (who as yet knew not, that he was an heretike) and chiefly by the craft of Theodora the Empresse,
And that it may better appear, how unadvised you Are to urge this history against the Authority of the Roman Church, it is to be noted, that Anthymus an Eutychian heretic, not contenting himself with his own Bishopric of Trebizond, by the favour of Iustinian (who as yet knew not, that he was an heretic) and chiefly by the craft of Theodora the Empress,
which v•••ge therfore Agapet could not refuse, though he were so poore, that for the performance therof, he was inforced to pawne the sacred Vessells of his Church:
which v•••ge Therefore Agapet could not refuse, though he were so poor, that for the performance thereof, he was enforced to pawn the sacred Vessels of his Church:
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wheras on the other side, Anthymus being exalted by the Emperor and Empresse, from the Bishoptick of Treb•zond, to the Patriarkeship of Constantinople, was very powrefull in meanes,
whereas on the other side, Anthymus being exalted by the Emperor and Empress, from the Bishoptick of Treb•zond, to the Patriarkeship of Constantinople, was very powerful in means,
And yet neuerthelesse, and that the Empresse threatned Agapet if he deposed Anthymus, and promised him great rewards if he would leaue him in the See of Constantinople, the holy Pope soon after his ariuall, being a stranger,
And yet nevertheless, and that the Empress threatened Agapet if he deposed Anthymus, and promised him great rewards if he would leave him in the See of Constantinople, the holy Pope soon After his arrival, being a stranger,
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and other Bishops of the East, that had communicated with him. All this is accordingly reported by Marcellinus Comes , Liberatus , Victor of Tunes , and Iustinian himselfe :
and other Bishops of the East, that had communicated with him. All this is accordingly reported by Marcellinus Comes, Liberatus, Victor of Tunis, and Iustinian himself:
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SECT. III. Of the matter treated in the fifth generall Councell. THe matter disputed in this Councell was about certaine writings of Theodorus Mopsuestinus.
SECT. III. Of the matter treated in the fifth general Council. THe matter disputed in this Council was about certain writings of Theodorus Mopsuestinus.
The Bishops of the East assembled in a Councell at Constantinople, condemned the Three Chapters. But Vigilius knowing, that the Westerne Bishops stood in opposition to their sentence, refused to confirme it, hoping by that meanes.
The Bishops of the East assembled in a Council At Constantinople, condemned the Three Chapters. But Vigilius knowing, that the Western Bishops stood in opposition to their sentence, refused to confirm it, hoping by that means.
but a thing of it selfe indifferent, he altered his opinion, and yelded to confirme this decree, purchasing to himselfe that commendation, which S. Augustine giues to the most famous Gouernors of Gods people both in the old & new Testament, which is, that, They tolerate for the good of vnity, that which they hate for the loue of equity, and imitating the example of S. Leo the great, who testifies of himselfe that,
but a thing of it self indifferent, he altered his opinion, and yielded to confirm this Decree, purchasing to himself that commendation, which S. Augustine gives to the most famous Governors of God's people both in the old & new Testament, which is, that, They tolerate for the good of unity, that which they hate for the love of equity, and imitating the Exampl of S. Leo the great, who Testifies of himself that,
and following the example of S. Paul, who hauing first giuen his voyce for the abolishing of circumcision , afterwards vpon iust cause circumcised Timothy :
and following the Exampl of S. Paul, who having First given his voice for the abolishing of circumcision, afterwards upon just cause circumcised Timothy:
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And as litle to the purpose is your telling vs , that those Bishops condemned all them, that defended the Three Chapters: for contrarily we tell you, that the Bishops of the West in their Councell at Aquileia, condemned all those Bishops, and their Councell at Constantinople:
And as little to the purpose is your telling us, that those Bishops condemned all them, that defended the Three Chapters: for contrarily we tell you, that the Bishops of the West in their Council At Aquileia, condemned all those Bishops, and their Council At Constantinople:
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and had more right to do it, then the Easterne Bishops to condemne them: for they did it in defence of the Popes authority, whose opinion they followed.
and had more right to do it, then the Eastern Bishops to condemn them: for they did it in defence of the Popes Authority, whose opinion they followed.
Your vrging the persecution which Iustinian raised against Vigilius, to bring him to confirme the decree of the Easterne Bishops, maketh wholly against you:
Your urging the persecution which Iustinian raised against Vigilius, to bring him to confirm the Decree of the Eastern Bishops, makes wholly against you:
Finally the Popes authority 〈 ◊ 〉 effectually proued out of this Councell, for as much as by vertue of Vigilius his confirmation, it hath obtained the force of a lawfull Councell,
Finally the Popes Authority 〈 ◊ 〉 effectually proved out of this Council, for as much as by virtue of Vigilius his confirmation, it hath obtained the force of a lawful Council,
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or perswades you, to your owne good, you answeare, I will obey your commands, vnderstanding by his Commands, his requests and persuasions. But that the B. of Rome as being gouernor of the vniuersall Church hath true power,
or persuades you, to your own good, you answer, I will obey your commands, understanding by his Commands, his requests and persuasions. But that the B. of Rome as being governor of the universal Church hath true power,
You defend an ill cause, which vpon no other ground, but only to excuse your disobedience to the See Apostolike, inforceth you to wrest the words of the Councell to an improper signification.
You defend an ill cause, which upon no other ground, but only to excuse your disobedience to the See Apostolic, enforceth you to wrest the words of the Council to an improper signification.
Why then did you say, that we obiect out of this Councell, but one word Obedience? why did you here and afterwards againe citing this passage out of Bellarmine, in both places, cut it of in the middst? Can any Catholike at this day professe more perfect,
Why then did you say, that we Object out of this Council, but one word obedience? why did you Here and afterwards again citing this passage out of Bellarmine, in both places, Cut it of in the midst? Can any Catholic At this day profess more perfect,
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And that it acknowledged the vniuersall iurisdiction of the Pope ouer the whole Church, is declared by Constantine the Emperor, who speaking to the Roman Synod held vnder Agatho, calls him, Vniuersall Father, and Vniuersall Arch-Pastor ;
And that it acknowledged the universal jurisdiction of the Pope over the Whole Church, is declared by Constantine the Emperor, who speaking to the Roman Synod held under Agatho, calls him, Universal Father, and Universal Arch-Pastor;
And speaking of the Epistle of Agatho sent from the Roman Councell to the Emperor, they receaue it as of the holy Ghost, dictated from the mouth of the holy and most Blessed Peter Prince of the Apostles,
And speaking of the Epistle of Agatho sent from the Roman Council to the Emperor, they receive it as of the holy Ghost, dictated from the Mouth of the holy and most Blessed Peter Prince of the Apostles,
And againe: We assent (say they) and agree to the dogmaticall Epistle of our most holy Father, the soueraigne Pope Agatho (sent to your Highnesse,) and to the suggestion of the holy Synod of 225. Fathers vnder him.
And again: We assent (say they) and agree to the dogmatical Epistle of our most holy Father, the sovereign Pope Agatho (sent to your Highness,) and to the suggestion of the holy Synod of 225. Father's under him.
This your spirituall Mother the Apostolicall Church of Christ by the grace of Almighty God, shall neuer be proued to haue erred from the track of Apostolicall tradition,
This your spiritual Mother the Apostolical Church of christ by the grace of Almighty God, shall never be proved to have erred from the track of Apostolical tradition,
so she remaineth vntill the end, according to the diuine promise which our Lord and Sauiour made to the Prince of his Disciples in the Ghospells, saying:
so she remains until the end, according to the divine promise which our Lord and Saviour made to the Prince of his Disciples in the Gospels, saying:
Your Clemency therfore consider, that our Lord and Sauiour of all, who hath faythfully promised that the fayth of Peter shall not faile, admonished him to confirme his brethren;
Your Clemency Therefore Consider, that our Lord and Saviour of all, who hath faithfully promised that the faith of Peter shall not fail, admonished him to confirm his brothers;
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And because Theodorus Patriarke of Constantinople, was a Monothelite, & (as Anastasius testifieth condemned with Pyrrhus, and the rest of that Sect, in this sixth Councell, he addeth;
And Because Theodorus Patriarch of Constantinople, was a Monothelite, & (as Anastasius Testifieth condemned with Phyrrhus, and the rest of that Sect, in this sixth Council, he adds;
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that, Since the Bishops of Constantinople haue endeauored to bring hereticall Nouelties into the Church of Christ, his Apostolicall predecessors of holy memory, haue neuer ceased to exhort,
that, Since the Bishops of Constantinople have endeavoured to bring heretical Novelties into the Church of christ, his Apostolical predecessors of holy memory, have never ceased to exhort,
and admonish them to desist from hereticall error, lest by holding one will and operation in Christ, they should occasion a beginning of diuision in the vnity of the Church.
and admonish them to desist from heretical error, lest by holding one will and operation in christ, they should occasion a beginning of division in the unity of the Church.
and eight, Honorius was condemned as a Monothelite, Bellarmine contrarily proueth out of Honorius his expresse words, that he was no way guilty of that heresy,
and eight, Honorius was condemned as a Monothelite, Bellarmine contrarily Proves out of Honorius his express words, that he was no Way guilty of that heresy,
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And Maximus himselfe in a famous disputation which he had with Pyrrhus Patriarke of Constantinople, alleageth as witnesse of this truth Honorius his owne Secretary, that writ those epistles dictated from his mouth, and was then still liuing.
And Maximus himself in a famous disputation which he had with Phyrrhus Patriarch of Constantinople, allegeth as witness of this truth Honorius his own Secretary, that writ those Epistles dictated from his Mouth, and was then still living.
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and not only read, but approued, and admired as the words of S. Peter, and as dictated by the holy Ghost, affirmeth expressly, that none of his Predecessors (one of which was Honorius) was euer guilty of heresy,
and not only read, but approved, and admired as the words of S. Peter, and as dictated by the holy Ghost, Affirmeth expressly, that none of his Predecessors (one of which was Honorius) was ever guilty of heresy,
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els by receauing and reuerencing Agathos Epistle, as the words of S. Peter, and as dictated by the holy Ghost, the Councell should contradict it selfe,
Else by receiving and reverencing Agathos Epistle, as the words of S. Peter, and as dictated by the holy Ghost, the Council should contradict it self,
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And the truth hereof he confirmeth by the testimony of Nicolas the first, who in his epistle to Michael the Emperor, auoucheth, that, none of his predecessors was euer stayned with the least spot,
And the truth hereof he confirmeth by the testimony of Nicolas the First, who in his epistle to Michael the Emperor, avoucheth, that, none of his predecessors was ever stained with the least spot,
Wherfore Bellarmine rightly inferreth, that Honorius was not condemned by the sixth Councell, but his name inserted among those heretikes whom the Councell condemned, by the Greekes, enemies to the Church of Rome.
Wherefore Bellarmine rightly infers, that Honorius was not condemned by the sixth Council, but his name inserted among those Heretics whom the Council condemned, by the Greeks, enemies to the Church of Rome.
And where in his Dialogues he hath, Paraclitus à Patre semper procedit, & filio, they in their copies leaue out, & filio, and insteed thereof, say, & in filio manet; a thing which Ioannes Diaconus obserueth, testifiing that Zacharias Pope hauing translated that worke of S. Gregory faythfully,
And where in his Dialogues he hath, Paraclete à Patre semper procedit, & filio, they in their copies leave out, & filio, and instead thereof, say, & in filio manet; a thing which Ioannes Deacon observeth, testifying that Zacharias Pope having translated that work of S. Gregory faithfully,
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and published it in the East, the Greekes razed out the name of the Sonne, in fauor of their heresy, that the holy Ghost proceeds not from him, but from the Father alone.
and published it in the East, the Greeks razed out the name of the Son, in favour of their heresy, that the holy Ghost proceeds not from him, but from the Father alone.
To this I adde, that in the Lateran Councell of 105. Bishops, held before the sixth Synod, by Martin the first Pope and Martyr, against the Monothelites, Sergius, Cyrus, Pyrrhus,
To this I add, that in the Lateran Council of 105. Bishops, held before the sixth Synod, by Martin the First Pope and Martyr, against the Monothelites, Sergius, Cyrus, Phyrrhus,
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and that it being a matter of fact those Fathers were deceaued therin? Good God (say you) the rare modesty of this man, who will haue vs belieue, that one Bellarmine liuing now 1000. yeares since that matter was in agitation, should iudge better by his coniecture, of the circumstances of a mater of fact,
and that it being a matter of fact those Father's were deceived therein? Good God (say you) the rare modesty of this man, who will have us believe, that one Bellarmine living now 1000. Years since that matter was in agitation, should judge better by his conjecture, of the Circumstances of a mater of fact,
and of S. Maximus Martyr, who were liuing at that tyme, of Martin the first with a Councell of 105. Bishops, of Iohn the fourth, of Nicolas the first, of Theophanes Isaurus, of Emmanuel Calleca,
and of S. Maximus Martyr, who were living At that time, of Martin the First with a Council of 105. Bishops, of John the fourth, of Nicolas the First, of Theophanes Isaurus, of Emmanuel Calleca,
and of all the Latine Fathers, that Honorius neuer assented to the Monothelites, but (euen in those his very Epistles which are obiected) defended two wills,
and of all the Latin Father's, that Honorius never assented to the Monothelites, but (even in those his very Epistles which Are objected) defended two wills,
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and operations in Christ, with all the Catholikes of the world? And doth he not proue the same, by the expresse testimony of Agatho Pope, affirming that, none of his predecessors were euer stayned with heresy? and out of the sixth Councell it selfe receauing this testimony of Agatho,
and operations in christ, with all the Catholics of the world? And does he not prove the same, by the express testimony of Agatho Pope, affirming that, none of his predecessors were ever stained with heresy? and out of the sixth Council it self receiving this testimony of Agatho,
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as the words of S. Peter, and as an oracle of the Holy Ghost? Againe, doth he in all this say, that 639. Bishops were deceaued? Nay doth he not proue by the testimony of Theophanes Isautus,
as the words of S. Peter, and as an oracle of the Holy Ghost? Again, does he in all this say, that 639. Bishops were deceived? Nay does he not prove by the testimony of Theophanes Isautus,
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and lay hold on a few words, which Bellarmine addeth, to wit, that, if any man be so obstinat, that all this cannot satisfy him, he may receaue another solution from Turrecremata, which is, that the Fathers of the sixth Synod condemned Honorius,
and lay hold on a few words, which Bellarmine adds, to wit, that, if any man be so obstinate, that all this cannot satisfy him, he may receive Another solution from Turrecremata, which is, that the Father's of the sixth Synod condemned Honorius,
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and that peraduenture one or two examples may be giuen therof, so in that very place he addeth, that no example can be giuen of any Pope, that though he fell into heresy, did euer decree the same for the whole Church, which is the thing you ought to haue disproued, to shew, that either the sixth,
and that Peradventure one or two Examples may be given thereof, so in that very place he adds, that no Exampl can be given of any Pope, that though he fell into heresy, did ever Decree the same for the Whole Church, which is the thing you ought to have disproved, to show, that either the sixth,
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And lastly, as for Honorius in particular, Bellarmine rightly sheweth, that Canus was in a double error, concerning him, whose opinion therfore is to be reiected.
And lastly, as for Honorius in particular, Bellarmine rightly shows, that Canus was in a double error, Concerning him, whose opinion Therefore is to be rejected.
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:
In the second Actium of the Seventh Synod, was read, and approved the Epistle of Adrian Pope to Tharasius, in which speaking of S. Peter's See, he say:
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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:
Wherefore following the See Apostolic in all things, and observing all her constitutions, we hope to deserve to live in one communion which the See Apostolic Teaches, in which there is the true and entire solidity of Christian Religion:
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& 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.
& we promise likewise not to recite in the sacred Mysteres, the names of those, which Are separated from the communion of the Catholic Church, that is to say, which agree not to the See Apostolic.
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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 governess of all Churches, you that live out of her Communion, you that refuse to obey her constitutions, you that profess not to follow her Doctrine, had lived in time of the Seventh and eight Synods, they would have anathematized you,
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IN your eight Chapter, in the title of the eight Section, you say 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 your eight Chapter, in the title of the eight Section, you say The belief of the Article, Viz. The Catholic Roman Church, without subjection whereunto there is no salvation, damneth the eight Council, which you call general, consisting of 383. Bishops, in the year 870. This is your title;
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,
and Adrian the second Pope of that name, but a particular Synod, consisting of certain Greek Bishops assembled the year 692. by the industry of Calinicus Patriarch of Constantinople, in the time of Sergius Pope,
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.
since in this other place alleged, you affirm the Council under Menas held the year 553. to be the fifth Council of Constantinople? for thereby you ignorantly make the fifth Council of Constantinople, to have be held above 300. year, before the fourth.
YOu tell vs that, we may vnderstand from our Binius, that these Bishops (of the eight generall Councell) condemned a custome of the saboth fast in lent,
YOu tell us that, we may understand from our Binius, that these Bishops (of the eight general Council) condemned a custom of the Sabbath fast in lent,
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,
but that the Roman Church did in those times fast the Sundayes in Lent? for as by the Sabbath day Protestants, especially the Vulgar, understand no other day but Sunday,
as Venerable Bede who liued at that tyme, Paulus Diaconus and other historians testify, and you may read in Baronius , Bellarmine , Binius , and Canus ;
as Venerable Bede who lived At that time, Paulus Deacon and other historians testify, and you may read in Baronius, Bellarmine, Binius, and Canus;
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in so much, that the Greeke Historians, Theophanes, Zonaras, Cedrenus, Glycas, and others, thought best to bury it in silence, neuer reckoning it among the Councells,
in so much, that the Greek Historians, Theophanes, Zonaras, Cedrenus, Glycas, and Others, Thought best to bury it in silence, never reckoning it among the Counsels,
If it be an abuse, why did not the seauen first Oecumenicall Councels take notice of it? Do not the Greeke authors with one voyce cry out, that in thinges of this nature which are not repugnant to fayth,
If it be an abuse, why did not the seauen First Ecumenical Counsels take notice of it? Do not the Greek Authors with one voice cry out, that in things of this nature which Are not repugnant to faith,
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or good manners, the variety of ancient customes vsed in diuers Churches is to be obserued? And did not S. Hierome, being consulted about this very custome of the Saturday fast, long before the Trullan Synod, answeare , Let euery countrey abound in their owne sense,
or good manners, the variety of ancient customs used in diverse Churches is to be observed? And did not S. Jerome, being consulted about this very custom of the Saturday fast, long before the Trullan Synod, answer, Let every country abound in their own sense,
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and reuerence the precepts of their Fore-fathers, as Apostolicall lawes? And did not S. Ambrose in this very particular, aduise Monica S. Augustines Mother, to obserue the custome of whatsoeuer place she was in? And do not both he,
and Reverence the Precepts of their Forefathers, as Apostolical laws? And did not S. Ambrose in this very particular, advise Monica S. Augustine's Mother, to observe the custom of whatsoever place she was in? And do not both he,
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but feasted on Saturdayes, contrary to the custome of the Westerne Church, both of them did it, vpon good and pious considerations, declared by the ancient Fathers ? And doth not S. Augustine shew, that variety to be a singular ornament to the Church? And do not the Councells of Agatha ,
but feasted on Saturdays, contrary to the custom of the Western Church, both of them did it, upon good and pious considerations, declared by the ancient Father's? And does not S. Augustine show, that variety to be a singular ornament to the Church? And do not the Counsels of Agatha,
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and Eliberis , subscribe to that custome of the Roman, & other Westerne Churches? What authority then, had those Trullan Bishops to make themselues Iudges of the Roman Church,
and Elvira, subscribe to that custom of the Roman, & other Western Churches? What Authority then, had those Trullan Bishops to make themselves Judges of the Roman Church,
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since the Roman Church agreeth with him, in allowing the same? To proue out of S. Augustine that the Roman Church had not then authority to determine all Ecclesiasticall causes, you should haue shewed, that he held endlesse,
since the Roman Church agreeth with him, in allowing the same? To prove out of S. Augustine that the Roman Church had not then Authority to determine all Ecclesiastical Causes, you should have showed, that he held endless,
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Finally, wheras you aske Whether the Church of Rome would at this day swallow, and disgest such an hoat morsell, as the Trull an decree was, you insinuate, that then she could, and did swallow that morsell:
Finally, whereas you ask Whither the Church of Rome would At this day swallow, and digest such an hot morsel, as the Trull an Decree was, you insinuate, that then she could, and did swallow that morsel:
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BELLARMINE, and other Catholike writers, to proue the authority and iurisdiction of the B. of Rome practised ouer the Easterne Church, in the first ages after Christ, among other examples, alleage the sentence of excommunication pronounced by Victor Pope against Polycrates,
BELLARMINE, and other Catholic writers, to prove the Authority and jurisdiction of the B. of Rome practised over the Eastern Church, in the First ages After christ, among other Examples, allege the sentence of excommunication pronounced by Victor Pope against Polycrates,
To which I adde out of Tertullian , that Blastus by persuading the obseruation of that Iewish custome, did endeauour to bring Iudaisme againe into the Church: which also Eusebius testifieth, saying :
To which I add out of Tertullian, that Blastus by persuading the observation of that Jewish custom, did endeavour to bring Judaism again into the Church: which also Eusebius Testifieth, saying:
Vpon these grounds Victor excommunicated him, and the Asian Bishops for their obstinate defence of that custome, which Pius his predecessor had forbidden.
Upon these grounds Victor excommunicated him, and the Asian Bishops for their obstinate defence of that custom, which Pius his predecessor had forbidden.
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and that Polycrates pleading their cause, in his Epistle to Pope Victor, alleaged, that they had receaued their custome from S. Iohn, who leaned an our Lords brest;
and that Polycrates pleading their cause, in his Epistle to Pope Victor, alleged, that they had received their custom from S. John, who leaned an our lords breast;
and that Polycrates himselfe hauing liued 65. yeares in the communion of the faythfull, was nothing moued with those terrors (meaning of excommunication) which were vrged against him, and the rest.
and that Polycrates himself having lived 65. Years in the communion of the faithful, was nothing moved with those terrors (meaning of excommunication) which were urged against him, and the rest.
And you adde out of Eusebius, that this Act of Victor did not please all other Bishops, who did greatly reproue him for troubling the peace of the Church.
And you add out of Eusebius, that this Act of Victor did not please all other Bishops, who did greatly reprove him for troubling the peace of the Church.
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for comming to giue an example of this bitternesse, they bring for their paterne, the wordes of S. Irenaeus, in all which there is not one bitter word,
for coming to give an Exampl of this bitterness, they bring for their pattern, the words of S. Irnaeus, in all which there is not one bitter word,
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Irenaeus (sayth Eusebius) did fitly exhort Pope Victor, that he would not vtterly cut off so many Churches, from the body of the vniuersall Church of Christ.
Irnaeus (say Eusebius) did fitly exhort Pope Victor, that he would not utterly Cut off so many Churches, from the body of the universal Church of christ.
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And wheras you traduce Christopherson, our learned Bishop of Chichester, for this translation of Eusebius, it is a cauill sprung out of your ignorance:
And whereas you traduce Christopherson, our learned Bishop of Chichester, for this Translation of Eusebius, it is a cavil sprung out of your ignorance:
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To the Roman Church, all Churches, and all the faythfull, from all places, must necessarily haue recourse, by reason of her more powerfull principality.
To the Roman Church, all Churches, and all the faithful, from all places, must necessarily have recourse, by reason of her more powerful principality.
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Be it knowne vnto you, that the decree of the Nicen Councell, which ordayned that Easter should be kept vpon the Lords day, maketh nothing for the Act of Victor his excommunicating the Asian Bishops:
Be it known unto you, that the Decree of the Nicene Council, which ordained that Easter should be kept upon the lords day, makes nothing for the Act of Victor his excommunicating the Asian Bishops:
because as that Councell was celebrated 200. yeares after, so had it far more iust and necessary cause, to make such a decree by reason of the heresy of Blastus, who at that tyme defended an indispensable necessity of obseruing the Iewish ceremonial law.
Because as that Council was celebrated 200. Years After, so had it Far more just and necessary cause, to make such a Decree by reason of the heresy of Blastus, who At that time defended an indispensable necessity of observing the Jewish ceremonial law.
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The cause then, for which you approue the decree of the Nicen Coūcell, and condemne that of Victor in the same cause, is, by reason of the heresy of Blastus, who (say you) at that tyme (of the Nicen Councell) defended an indispensable necessity of obseruing the Iewish ceremoniall law:
The cause then, for which you approve the Decree of the Nicene Council, and condemn that of Victor in the same cause, is, by reason of the heresy of Blastus, who (say you) At that time (of the Nicene Council) defended an indispensable necessity of observing the Jewish ceremonial law:
Wherfore you saying, that Blastus liued not in the time of Victor, but of the Nicen Councell, which was more then 100. yeares after, present vs ignorantly with falshood, insteed of truth;
Wherefore you saying, that Blastus lived not in the time of Victor, but of the Nicene Council, which was more then 100. Years After, present us ignorantly with falsehood, instead of truth;
& in lieu of impugning the fact of Victor, against your will confirme the same. And by the way I will not omit to aduertise the reader of three things.
& in lieu of impugning the fact of Victor, against your will confirm the same. And by the Way I will not omit to advertise the reader of three things.
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The second is, that the sentence of Victor being ratified, and confirmed, and contrarily the Iewish custome of the Asians anathematized by the three first generall Councels of Nice, Constantinople ,
The second is, that the sentence of Victor being ratified, and confirmed, and contrarily the Jewish custom of the Asians anathematized by the three First general Counsels of Nicaenae, Constantinople,
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Theodoret , S. Damascen , and Nicephorus , you neuerthelesse blush not, to approue that hereticall custome, and to say that, the Britans and Scots, in obseruing it, some hundreds of yeares after it was thus condemned, did much more orthodoxally then the Roman Church:
Theodoret, S. Damascene, and Nicephorus, you nevertheless blush not, to approve that heretical custom, and to say that, the Britons and Scots, in observing it, Some hundreds of Years After it was thus condemned, did much more orthodoxally then the Roman Church:
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3. And from the same spirit proceedeth your saying that, Pope Victor was the Schismat•ke, that troubled the peace of the Church, and not the Asian Bishops;
3. And from the same Spirit Proceedeth your saying that, Pope Victor was the Schismat•ke, that troubled the peace of the Church, and not the Asian Bishops;
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if we can, that Polycrates, and other Asian Bishops, so excommunicated by Pope Victor, were held by any other Catholike Bishops of those tymes, to be therby, without the state of saluation;
if we can, that Polycrates, and other Asian Bishops, so excommunicated by Pope Victor, were held by any other Catholic Bishops of those times, to be thereby, without the state of salvation;
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we contrarily appeale to the conscience of any christian man, whether it be not damnable doctrine, to mantaine (as you do) that these Qartadeciman heretikes,
we contrarily appeal to the conscience of any christian man, whither it be not damnable Doctrine, to maintain (as you do) that these Qartadeciman Heretics,
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And lastly wheras you add that, wee full well know, that S. Hierome in his Catalogue of Ecclesiasticall writers numbred Polycrates among those who did aduance the Catholike fayth, we know that you speake ignorantly and vntruly:
And lastly whereas you add that, we full well know, that S. Jerome in his Catalogue of Ecclesiastical writers numbered Polycrates among those who did advance the Catholic faith, we know that you speak ignorantly and untruly:
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And in no other condition doth he number Polycrates, whom he commendeth not for aduancing the Catholike fayth (as you affirme) but hauing set downe a piece of his epistle written to Pope Victor, in defence of his error, sayth, He reports it to shew the wit, and authority of the man:
And in no other condition does he number Polycrates, whom he commends not for advancing the Catholic faith (as you affirm) but having Set down a piece of his epistle written to Pope Victor, in defence of his error, say, He reports it to show the wit, and Authority of the man:
All which notwithstanding, that doctrine, as being contrary to the tradition, and practise of the Catholike Church, was forbidden by Stephen then Pope of Rome, in these words:
All which notwithstanding, that Doctrine, as being contrary to the tradition, and practice of the Catholic Church, was forbidden by Stephen then Pope of Rome, in these words:
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Firmilianus with other Bishops of Asia, notwithstanding this prohibition, persisted still in their error, and were for that cause excommunicated by Stephen.
Firmilianus with other Bishops of Asia, notwithstanding this prohibition, persisted still in their error, and were for that cause excommunicated by Stephen.
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Wherat Firmilianus storming, in his fury spued out reprochfull and contumelious words against him. But Cyprian, although he defended the same error, yet not as a doctrine of fayth,
Whereat Firmilianus storming, in his fury spewed out reproachful and contumelious words against him. But Cyprian, although he defended the same error, yet not as a Doctrine of faith,
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but as S. Peter dissented from S. Paul, concerning the circumcision of Gentils newly conuerted, and yet both of them still remayned in Catholike vnity, and peace:
but as S. Peter dissented from S. Paul, Concerning the circumcision of Gentiles newly converted, and yet both of them still remained in Catholic unity, and peace:
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And therfore when the Donatists defended their heresy, by the authority of Cyprian, and his Councell, S. Augustine answeared , that Cyprians patronage could not auaile them,
And Therefore when the Donatists defended their heresy, by the Authority of Cyprian, and his Council, S. Augustine answered, that Cyprians patronage could not avail them,
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And you in obiecting it against the Popes authority, shew impiety, folly, and falshood. Impiety, 1. In taking part with Firmilianus & Cyprian, in their opposition to Pope Stephen,
And you in objecting it against the Popes Authority, show impiety, folly, and falsehood. Impiety, 1. In taking part with Firmilianus & Cyprian, in their opposition to Pope Stephen,
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and approuing their doctrine, which you know to be erroneous, & that soone after being condemned by a generall Councell, it hath euer since bene held for an absolute heresy, not only by Catholikes, but also by Protestants.
and approving their Doctrine, which you know to be erroneous, & that soon After being condemned by a general Council, it hath ever since be held for an absolute heresy, not only by Catholics, but also by Protestants.
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and that the Epistles which he writ of this subiect are of no force, because the contrary was decreed by the authority of the whole Church, which is to be preferred before the authority of Cyprian,
and that the Epistles which he writ of this Subject Are of no force, Because the contrary was decreed by the Authority of the Whole Church, which is to be preferred before the Authority of Cyprian,
or of any one man whatsoeuer? And doth he not learnedly confute the Epistle which Cyprian writ to Pompeius, in defence of his error? And wheras you to iustify Cyprian, obiect , that, he gathered a Councell of 87. Bishops, which concluded contrary to the Pope and his Councell celebrated in Italy, you know that S. Augustine doubted ,
or of any one man whatsoever? And does he not learnedly confute the Epistle which Cyprian writ to Pompeius, in defence of his error? And whereas you to justify Cyprian, Object, that, he gathered a Council of 87. Bishops, which concluded contrary to the Pope and his Council celebrated in Italy, you know that S. Augustine doubted,
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And the same S. Augustine answeareth, and confuteth seuerally, euery one of the verdictes of the Bishops, which were said to be giuen in that Councell assembled by Cyprian.
And the same S. Augustine Answers, and confuteth severally, every one of the verdicts of the Bishops, which were said to be given in that Council assembled by Cyprian.
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2. You cannot be excused from impiety, in obiecting against the Popes authority, the words which Firmilianus and Cyprian in their passion let slip from their mouthes against Stephen:
2. You cannot be excused from impiety, in objecting against the Popes Authority, the words which Firmilianus and Cyprian in their passion let slip from their mouths against Stephen:
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.
and as absolutely certain, that by his glorious Martyrdom, he washed out with his blood, the blemish which he had contracted by defending that error.
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as that ancient and learned Father Vincentius Lyrinensis in his golden Treatise against the prophane nouelties of heresies, conuinceth in these words :
as that ancient and learned Father Vincentius Lerins in his golden Treatise against the profane novelties of heresies, Convinces in these words:
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.
In times passed Agrippinus of venerable memory Bishop of Carthage, the First of all Mortal men maintained this assertion against the divine Scripture, against the Rule of the universal Church, against the mind of all the Priests of his time, against the custom and tradition of his before Father's, that Rebaptization was to be admitted, and put in practice.
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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;
When Therefore all men every where exclaimed against the Novelty of that Doctrine, and all Priests in all places, each one according to his zeal did repugn;
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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,
and defenders? To which I say on the contrary, that it had such pregnant wits, such eloquent tongues, such number of defendants, such show of truth, such testimonies of Scripture,
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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,
but glossed After a new, and naughty fashion, that all that Conspiracy & Schism should have seemed to me invincible, had not the very profession of novelty it self,
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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;
yet they that maintain it now, After it hath be condemned by the universal Church (as you do, justifying Cyprian in his defence thereof against Stephen Pope) shall burn for ever in hell;
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 .
when they saw their Doctrine reproved, 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 Council of Carthage, you shift it of, saying.
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:
And in the end they which had decreed that such as were baptised by Heretics, must be Rebaptized, returning to the ancient custom, Set forth a new Decree, saying:
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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,
Wherefore your objecting of Firmilianus and Cyprian, as opposing the Pope in this conuouersy, and inferring that you may likewise oppose him in your Protestant Tenants, is,
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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.
as Reuitius ridiculously Glosseth (for they dissented not among themselves) but also with Stephen Pope, returning to the ancient custom & practice of the Church, as he had commanded.
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Wherevpon Dionysius Patriarke of Alexandria writ to him a congratulatory letter that he with them all might reioyce in the peace restored to the Church by his meanes.
Whereupon Dionysius Patriarch of Alexandria writ to him a congratulatory Letter that he with them all might rejoice in the peace restored to the Church by his means.
To conclude, you adde another falshood, saying , that we grant Stephen Pope, to haue excommunicated not only Firmilianus, with other Eastern Bishops, but also S. Cyprian:
To conclude, you add Another falsehood, saying, that we grant Stephen Pope, to have excommunicated not only Firmilianus, with other Eastern Bishops, but also S. Cyprian:
and you proue it by the testimony of Cassander, and hereticall and prohibited Author, whome you contrary to your owne knowledge cite as a Catholike writer, that so you may haue some colour to call his lies, our Confessions, as here you doe.
and you prove it by the testimony of Cassander, and heretical and prohibited Author, whom you contrary to your own knowledge Cite as a Catholic writer, that so you may have Some colour to call his lies, our Confessions, as Here you do.
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Lastly I must aduertise you of another absurdity, whiles you tell vs that, we should aduise in this case rather with Firmilianus, a Bishop liuing in the dayes of S. Cyprian,
Lastly I must advertise you of Another absurdity, while you tell us that, we should advise in this case rather with Firmilianus, a Bishop living in the days of S. Cyprian,
But yet, if we aduise with Firmilianus, he will condemne you. 1. Because he retracted his errors before his death, returning to the communion of the Roman Church,
But yet, if we advise with Firmilianus, he will condemn you. 1. Because he retracted his errors before his death, returning to the communion of the Roman Church,
FRom this your mayne Argument of the opposition of Firmilianus and S. Cyprian, you passe to other obiections, shewing (as you say) the full opposition of S. Cyprian and other Bishops, against Stephen B. of Rome.
FRom this your main Argument of the opposition of Firmilianus and S. Cyprian, you pass to other objections, showing (as you say) the full opposition of S. Cyprian and other Bishops, against Stephen B. of Rome.
and the Popes that liued in S. Cyprians time, to be glorious Saints and Martyrs of Christ , with what conscience do you make S. Cyprian fully opposite to them,
and the Popes that lived in S. Cyprians time, to be glorious Saints and Martyrs of christ, with what conscience do you make S. Cyprian Fully opposite to them,
but to make S. Cyprian an heretike, that so he may seeme to be like to your selfe? Now to your obiections of the full opposition of S. Cyprian to Pope Stephen.
but to make S. Cyprian an heretic, that so he may seem to be like to your self? Now to your objections of the full opposition of S. Cyprian to Pope Stephen.
The first is , that S. Cyprian impugned the Popes pretended power of appeales to Rome: in proofe wherof you produce ignorantly the examples of Fortunatus and Felicissimus:
The First is, that S. Cyprian impugned the Popes pretended power of appeals to Room: in proof whereof you produce ignorantly the Examples of Fortunatus and Felicissimus:
for the definitions of Councells confirmed by the Popes, and the decrees of the Popes themselues, ordeyne, that maior causes, that is to say, of fayth,
for the definitions of Counsels confirmed by the Popes, and the decrees of the Popes themselves, ordain, that mayor Causes, that is to say, of faith,
for as much as he saw himselfe vnited by communicatory letters, with the Roman Church, in which the soueraignty of the See Apostolike had alwayes florished.
for as much as he saw himself united by communicatory letters, with the Roman Church, in which the sovereignty of the See Apostolic had always flourished.
For Fortunatus and Felicissimus were not Bishops, but simple Priests, who hauing bene iudged by their owne Bishops, ought not to haue appealed to Rome:
For Fortunatus and Felicissimus were not Bishops, but simple Priests, who having be judged by their own Bishops, ought not to have appealed to Room:
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and therfore Cornelius reiected their appeale, and excommunicated them (as S. Cyprian declares in that very Epistle, which you obiect) and returned Felicissimus back into Africa, with other his associates sent by Fortunatus:
and Therefore Cornelius rejected their appeal, and excommunicated them (as S. Cyprian declares in that very Epistle, which you Object) and returned Felicissimus back into Africa, with other his associates sent by Fortunatus:
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And that S. Cyprian by complaining to Pope Cornelius, of these rebellious sugiti••s, did not deny his power of appeales, not the subiection of the African Churches to the See of Rome, his words in that very Epistle three lines before (to goe no further) plainly declare;
And that S. Cyprian by complaining to Pope Cornelius, of these rebellious sugiti••s, did not deny his power of appeals, not the subjection of the African Churches to the See of Room, his words in that very Epistle three lines before (to go no further) plainly declare;
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and to carry betters from schismaticall and prophane persons, not hauing in mind, that the Romans are they, whose fayth was praised by the mouth of the Apostle,
and to carry betters from Schismatical and profane Persons, not having in mind, that the Roman Are they, whose faith was praised by the Mouth of the Apostle,
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and to them only he directs his speach, wishing them to deliuer their opinion freely, without regard to the authority which he as their Primate had ouer them.
and to them only he directs his speech, wishing them to deliver their opinion freely, without regard to the Authority which he as their Primate had over them.
But in what sense soeuer you take the words, they are of no force, as being vttered in an erroneous Councell, which the Church hath condemned, which S. Augustine hath confuted,
But in what sense soever you take the words, they Are of no force, as being uttered in an erroneous Council, which the Church hath condemned, which S. Augustine hath confuted,
Wherfore S. Cyprian acknowledging that the Christians of Africa (of whome only both he and the Proconsull spake) did call him Their Pope, and that he was so, did not acknowledge himselfe to be Pope, per antonomasiam (for in that sense the name of Pope was not then vsed) but to be B. of Carthage, that is to say, the chiefe Father,
Wherefore S. Cyprian acknowledging that the Christians of Africa (of whom only both he and the Proconsul spoke) did call him Their Pope, and that he was so, did not acknowledge himself to be Pope, per antonomasiam (for in that sense the name of Pope was not then used) but to be B. of Carthage, that is to say, the chief Father,
How then proueth this, that the name of Pope, being from the tyme of S. Gregory appropriated to the B. of Rome, to signify his supreme authority, doth not since that appropriation, declare him to be Pope per antonomasiam? For words signify ad placitum, that which according to the common vse and acception of men they import.
How then Proves this, that the name of Pope, being from the time of S. Gregory appropriated to the B. of Rome, to signify his supreme Authority, does not since that appropriation, declare him to be Pope per antonomasiam? For words signify ad placitum, that which according to the Common use and acception of men they import.
And finally, that the name of Pope when it is applied to the B. of Rome, importeth a singular dignity, proper to him alone, is conuinced by the Epithets which ancient Fathers speaking to him, adde to that name,
And finally, that the name of Pope when it is applied to the B. of Rome, imports a singular dignity, proper to him alone, is convinced by the Epithets which ancient Father's speaking to him, add to that name,
AGAINST the prerogatiue of appeales to Rome you obiect the Councell of Mileuis, held Anno 402. And yet afterwards you say, that the same Councell was held in the yeare 416. and cite Binius as your Author for both.
AGAINST the prerogative of appeals to Room you Object the Council of Mileuis, held Anno 402. And yet afterwards you say, that the same Council was held in the year 416. and Cite Binius as your Author for both.
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And with like ignorance you affirme the decree touching appeales to haue bene made by the Councell of Mileuis Anno 402. for the Councell held that yeare, was the first of Mileuis, in which the decree concerning appeales was not made,
And with like ignorance you affirm the Decree touching appeals to have be made by the Council of Mileuis Anno 402. for the Council held that year, was the First of Mileuis, in which the Decree Concerning appeals was not made,
2. You must remember, that when Bellarmine in proofe of the Popes vniuersall authority, among other arguments, produceth examples of African Bishops instituted,
2. You must Remember, that when Bellarmine in proof of the Popes universal Authority, among other Arguments, Produceth Examples of African Bishops instituted,
Wherfore if in the Mileuitan, or any other Councell, or occasion whatsoeuer, the Africans inhibited appeales out of Africa to the Pope, their inhibition was an act of disobedience,
Wherefore if in the Milevitan, or any other Council, or occasion whatsoever, the African's inhibited appeals out of Africa to the Pope, their inhibition was an act of disobedience,
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for as there is nothing more euident, then that the Councell of Carthage and this of Mileuis held in the cause of Pelagius and Celestius, did fully acknowledge the supreme authority of the Pope,
for as there is nothing more evident, then that the Council of Carthage and this of Mileuis held in the cause of Pelagius and Celestius, did Fully acknowledge the supreme Authority of the Pope,
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If the African Bishops did not belieue the soueraigne power of the See Apostolike, why did S. Cyprian addresse his Councell held in fauor of Rebaptization to Stephen Pope ? And why did the Councell of Carthage, held against Pelagius and Celestius, send their decrees to Innocentius Pope, to be confirmed by his authority, saying :
If the African Bishops did not believe the sovereign power of the See Apostolic, why did S. Cyprian address his Council held in favour of Rebaptization to Stephen Pope? And why did the Council of Carthage, held against Pelagius and Celestius, send their decrees to Innocentius Pope, to be confirmed by his Authority, saying:
This our proceeding (holy Lord and Brother) we conceaued we ought to represent to your Charity, that to the statutes of our mediocrity, might be added the authority of the See Apostolike for the defence of many mens saluation,
This our proceeding (holy Lord and Brother) we conceived we ought to represent to your Charity, that to the statutes of our mediocrity, might be added the Authority of the See Apostolic for the defence of many men's salvation,
but require him, as their Pastor, to take compassion on them, Pastoralibus visceribus, with the bowels of mercy, which he as their Pastor oweth to them as to his sheep.
but require him, as their Pastor, to take compassion on them, Pastoralibus visceribus, with the bowels of mercy, which he as their Pastor owes to them as to his sheep.
And hauing rehearsed the opinions of Pelagius and Celestius, they conclude: What other things soeuer are obiected by them, we doubt not but that your Reuerence,
And having rehearsed the opinions of Pelagius and Celestius, they conclude: What other things soever Are objected by them, we doubt not but that your reverence,
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when you haue examined the decrees of the Bishops, which are said to be made vpon this occasion in the East, will frame such a iudgment, wherat we all may reioyce in the mercy of God.
when you have examined the decrees of the Bishops, which Are said to be made upon this occasion in the East, will frame such a judgement, whereat we all may rejoice in the mercy of God.
Innocentius hauing receaued this Epistle, praised the Fathers of the Councell , that, Antiquae traditionis exempla sequentes following the examples of ancient tradition, and knowing:
Innocentius having received this Epistle, praised the Father's of the Council, that, Antiquae traditionis exempla Sequentes following the Examples of ancient tradition, and knowing:
and far of, to be ended, vntill first it were come to the knowledge of the See Apostolike, to the end that the sentence, which should be found iust, might be confirmed by the authority of the same See;
and Far of, to be ended, until First it were come to the knowledge of the See Apostolic, to the end that the sentence, which should be found just, might be confirmed by the Authority of the same See;
and running with the purity of their originall, through the diuers regions of the whole world, might take what they ought to ordeyne, and what to auoide.
and running with the purity of their original, through the diverse regions of the Whole world, might take what they ought to ordain, and what to avoid.
Because our Lord by the guift of his speciall grace, hath placed you in the Apostolike See, vouchsafe, we beseech you, to apply your pastorall diligence, to the great dangers of the weake members of Christ.
Because our Lord by the gift of his special grace, hath placed you in the Apostolic See, vouchsafe, we beseech you, to apply your pastoral diligence, to the great dangers of the weak members of christ.
When I did write these things, we knew, that a decree had bene made against them (Pelagius and Celestius) in the Church of Carthage, to be directed to the holy and Venerable Pope Innocentius.
When I did write these things, we knew, that a Decree had be made against them (Pelagius and Celestius) in the Church of Carthage, to be directed to the holy and Venerable Pope Innocentius.
And what did they write? We hope (sayth the Councell 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 what did they write? We hope (say the Council these men which hold so perverse & pernicious opinions, will sooner yield to the Authority of your Holiness, drawn from the Authority of the holy Scriptures, by help of the mercy of our Lord Iesus-Christ, who vouchsafeth to govern you consulting with him,
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,
You provide diligently, and worthily for the Apostolic honour etc. following, in the consultation of difficult things, the Form of the ancient Rule, which you know,
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:
for why Else did you confirm this by your Deeds? but Because you know, that answers do always flow from the Apostolical fountain throughout all Countries, to those, that ask them:
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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 especially as often, as matter of faith is in question, I conceive that all our brothers and fellow-Bishops ought not to refer what may be profitable in Common to all Churches, to any but to Peter, that is, to the author of their name,
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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.
If you answer, that Innocentius writ this, but spoke untruly in his own cause, S. Augustine will satisfy you, who highly Praiseth both these answers of his.
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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 Mileuis, to the Apostolical See etc. And beside the relations of the Counsels, we writ also private letters to Pope Innocentius of blessed memory ▪ in which we discoursed more largely of the same Subject.
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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,
Pelagius and Celestius having be the Authors, or most violent promotors of this new Heresy, they also by means of the vigilancy of two Episcopal Counsels (with the help of God, who undertakes the protection of his Church) have be condemned in the extent of the Whole world, by two reverend Prelates of the Apostolic See, Pope Innocentius,
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,
Out of this it is evident. 1. That it was the ancient tradition and custom, that Counsels should send their decrees to the Pope to be confirmed by his Authority. 2. And that it is so ordained, not by humane,
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And by the same argument, you may proue Bohemia, Polonia, and other kingdoms, and States, whose Princes are electiue, to be headlesse kingdoms, and states.
And by the same argument, you may prove Bohemia, Polonia, and other kingdoms, and States, whose Princes Are elective, to be headless kingdoms, and states.
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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 Are to embrace as pure, whatsoever Doctrine she Delivereth, and reject whatsoever she Condemneth. 4. That the Father's of both these Counsels did acknowledge the Pope to be their Pastor. 5. And that they did believe his Authority, to be taken out of the holy Scriptures. 6. That christ guideth him in his Consultations and decrees of faith. 7. That the custom & ancient Rule bears, that in doubts especially of faith, the See Apostolic is to be consulted,
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Now to your obiection , 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 ,
Now to your objection, that, the Council of Mileuis denied any right of appeals from Africa to the Church of Rome, which in your eyes is so forcible, that you repeat it afterwards again,
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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 question of appeals to the B. of Rome, is not of Priests, and inferior Clerks (of whom only the Council of Mileuis speaks) but of Bishops:
for the Councell of Sardica, which hath declared , that Bishops may appeale to the Pope, hath withall decreed that Priests and inferior Clerkes are to be iudged by their owne Bishops:
for the Council of Sardica, which hath declared, that Bishops may appeal to the Pope, hath withal decreed that Priests and inferior Clerks Are to be judged by their own Bishops:
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For when Victricius B. of Rhoan desiring to order the gouerment of his Church according to the Roman discipline, required instructions from him, he addressed vnto him diuers rules to be obserued:
For when Victricius B. of France desiring to order the government of his Church according to the Roman discipline, required instructions from him, he addressed unto him diverse rules to be observed:
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,
of which the third is, that, If dissensions arise between Priests, or other Clerks of the inferior order, they Are to be judged & ended by the Bishops of the same Province,
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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.
We Metropolis trauilling in our provincial Counsels, have care After judgement to refer the mayor Causes (that is of faith) and of mayor Persons (that is of Bishops) to the determination of the sovereign See.
and keepe his people in awe of their immediate Superiors, his Maiesty, and his Courts of Parliament with his assent, should prouide by a speciall law, that in minor causes, no appeales be made frō them to himselfe.
and keep his people in awe of their immediate Superiors, his Majesty, and his Courts of Parliament with his assent, should provide by a special law, that in minor Causes, no appeals be made from them to himself.
Cecilian might haue contemned the multitude of his enemies conspiring against him, for as much as he knew himselfe to be in the Communion of the Roman Church, in which had alwaies florish't the principality of the See Apostolike;
Cecilian might have contemned the multitude of his enemies conspiring against him, for as much as he knew himself to be in the Communion of the Roman Church, in which had always flourished the principality of the See Apostolic;
How comes it then to passe, that you say Bellarmine when he sayth, that, S. Augustine in the place alleaged doth iustify appeales (of Bishops) beyond the sea to Rome, speakes so still,
How comes it then to pass, that you say Bellarmine when he say, that, S. Augustine in the place alleged does justify appeals (of Bishops) beyond the sea to Room, speaks so still,
as though be were scarse able to report a truth? Bellarmine may indeed with truth tell you, that when you sayd , The case of Cecilian (which S. Augustine speaketh of) was not a case of appeale,
as though be were scarce able to report a truth? Bellarmine may indeed with truth tell you, that when you said, The case of Cecilian (which S. Augustine speaks of) was not a case of appeal,
but of delegation (by the authority of the Emperor) to the Pope, and to other Bishops, you speake as one, that is scarce able to report any thing out of him without an vntruth:
but of delegation (by the Authority of the Emperor) to the Pope, and to other Bishops, you speak as one, that is scarce able to report any thing out of him without an untruth:
as it may be, in case the Priest or Clerke can make euidence of his innocency, prouing by sufficient witnesses, that he hath bene iniustly condemned by the Bishops of his owne prouince, out of misinformation, or other motiues.
as it may be, in case the Priest or Clerk can make evidence of his innocency, proving by sufficient Witnesses, that he hath be injustly condemned by the Bishops of his own province, out of misinformation, or other motives.
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The Africans not finding those Canons in their copies of the Nicen Councell, sent Deputies into the East, to procure authenticall copies from Cyril Patriarke of Alexandria, and Atticus of Constantinople.
The African's not finding those Canonas in their copies of the Nicene Council, sent Deputies into the East, to procure authentical copies from Cyril Patriarch of Alexandria, and Atticus of Constantinople.
It will be sufficient for me to giue the Reader out of them, and other Authors, a touch of your vnsyncere dealing, wherby he may also come to vnderstand what the issue of this controuersy was.
It will be sufficient for me to give the Reader out of them, and other Authors, a touch of your unsincere dealing, whereby he may also come to understand what the issue of this controversy was.
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First therfore Bellarmine, Peron , and Brereley shew, that the ancient Fathers and Councels, and in particular the Africans themselues, whom this matter most concerned, highly commend those three Popes, Zozimus, Boniface,
First Therefore Bellarmine, Peron, and Brereley show, that the ancient Father's and Counsels, and in particular the African's themselves, whom this matter most concerned, highly commend those three Popes, Zozimus, Boniface,
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and Celestine, with whom this controuersy was, and grace them with titles of great reuerence & honor, calling Zozimus, The most blessed Pope Zozimus; Zozimus of venerable memory:
and Celestine, with whom this controversy was, and grace them with titles of great Reverence & honour, calling Zozimus, The most blessed Pope Zozimus; Zozimus of venerable memory:
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that they call Boniface, The venerable Bishop of the Roman Church; The most blessed Bishop of the City of Rome; The holy and blessed Pope; The Reuerend Pope Boniface; Boniface of holy memory;
that they call Boniface, The venerable Bishop of the Roman Church; The most blessed Bishop of the city of Room; The holy and blessed Pope; The Reverend Pope Boniface; Boniface of holy memory;
This sheweth the impudency of your Centurists, who (as Peron, and Bellarmine aduertise , vpon occasion of this African Controuersy, traduce almost all the Popes of those times, inuerting and peruerting their names, by calling Innocent, Nocent; Boniface, Maleface; Celestine, Infernall;
This shows the impudence of your Centurists, who (as Peron, and Bellarmine advertise, upon occasion of this African Controversy, traduce almost all the Popes of those times, inverting and perverting their names, by calling Innocent, Nocent; Boniface, Maleface; Celestine, Infernal;
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To this impudency of the Centurists you adde your Vote, whiles in your late sermon before his Maiesty at Durham, speaking of Vrbane the second, you say Pope Vrbane called by the nick name of Turbane.
To this impudence of the Centurists you add your Vote, while in your late sermon before his Majesty At Durham, speaking of Urban the second, you say Pope Urban called by the neck name of Turbane.
which censure you might haue spared, if you had considered, that the African Fathers themselues (with whom this controuersy was) were so farre from laying any such aspersion on them, that contrarily, they honored them with titles of great reuerence, as you haue heard.
which censure you might have spared, if you had considered, that the African Father's themselves (with whom this controversy was) were so Far from laying any such aspersion on them, that contrarily, they honoured them with titles of great Reverence, as you have herd.
And how vniustly you charge them with forging a Canon of Nice, may appeare by the testimonies of antiquity, wherby I haue proued that the Canons of appeales to Rome, which Zozimus sent to the Africans, were true Canons of the Nicen Councell.
And how unjustly you charge them with forging a Canon of Nicaenae, may appear by the testimonies of antiquity, whereby I have proved that the Canonas of appeals to Room, which Zozimus sent to the African's, were true Canonas of the Nicene Council.
SECT. II. That the Nicen Canons were more then 20. in number: and that the Canons concerning appeales to Rome, were true Canons of the Nicen Councell. YOur words are :
SECT. II That the Nicene Canonas were more then 20. in number: and that the Canonas Concerning appeals to Room, were true Canonas of the Nicene Council. YOur words Are:
but erring, for want of that paire of spectacles (for so we may call a distinction) which their owne Iesuit Pisanus reacheth vnto them, who distinguisheth thus.
but erring, for want of that pair of spectacles (for so we may call a distinction) which their own Iesuit Pisanus reaches unto them, who Distinguisheth thus.
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The things (sayth he) handled in the Councell of Nice, were partly Constitutions, or Acts belonging to doctrines, and partly Canons, which concerne Ecclesiasticall Policy.
The things (say he) handled in the Council of Nicaenae, were partly Constitutions, or Acts belonging to doctrines, and partly Canonas, which concern Ecclesiastical Policy.
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as though they had bene Canons, are easily answeared by the former distinction, to proue them to haue bene Diatyposes, Constitutions, Acts only, not Canons,
as though they had be Canonas, Are Easily answered by the former distinction, to prove them to have be Diatyposes, Constitutions, Acts only, not Canonas,
for though Pisanus obserue that in the Councell of Nice, there were not only Canons, but Diatyposes, or Constitutions, yet he is so farre from saying, that the Nicen Canons were but 20. in number, that besides the 20. vulgarly acknowledged, he setteth downe other 24. taken out of the second Epistle of Iulius to the Arians, in which that holy Pope reprehendeth them seuerely for their proceeding against Athanasius and other Catholike Bishops, whom in their Councell at Antioch they had iniustly condemned, infringing the Canons of the Nicen Councell, which command (sayth he) that no Councells be held, praeter sententiam, without the allowance of the B. of Rome.
for though Pisanus observe that in the Council of Nicaenae, there were not only Canonas, but Diatyposes, or Constitutions, yet he is so Far from saying, that the Nicene Canonas were but 20. in number, that beside the 20. vulgarly acknowledged, he sets down other 24. taken out of the second Epistle of Julius to the Arians, in which that holy Pope reprehendeth them severely for their proceeding against Athanasius and other Catholic Bishops, whom in their Council At Antioch they had injustly condemned, infringing the Canonas of the Nicene Council, which command (say he) that no Counsels be held, praeter sententiam, without the allowance of the B. of Rome.
and Liberius Popes, which Iulian Cardinall of S. Sabina had shewed to the Grecians, in that Councell, did euince, that Athanasius being persecuted and condemned by the Arians, writ to Felix, Marcus, Iulius,
and Liberius Popes, which Iulian Cardinal of S. Sabina had showed to the Greeks, in that Council, did evince, that Athanasius being persecuted and condemned by the Arians, writ to Felix, Marcus, Julius,
and Liberius, all of them successiuely Bishops of Rome, for a true copy of the Actes of Nice, all that were in the East being corrupted by the Arians,
and Liberius, all of them successively Bishops of Room, for a true copy of the Acts of Nicaenae, all that were in the East being corrupted by the Arians,
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and that Iulius in his Epistle sharply rebuked the Arians, for presuming to call a Councell, without the authority of the See Apostolike, shewing to them out of a decreee of the Councell of Nice, that, no Synod was to be held without the authority of the B. of Rome.
and that Julius in his Epistle sharply rebuked the Arians, for presuming to call a Council, without the Authority of the See Apostolic, showing to them out of a Decree of the Council of Nicaenae, that, no Synod was to be held without the Authority of the B. of Rome.
and Innocentius Popes, of Athanasius, and the Bishops of Aegypt, of Theophilus Patriarke of Alexandria, and other Orientalls, of Marianus Scotus, Iuo Carnotensis, and Gratian;
and Innocentius Popes, of Athanasius, and the Bishops of Egypt, of Theophilus Patriarch of Alexandria, and other Orientals, of Marianus Scotus, Iuo Carnotensis, and Gratian;
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giuing vs therby spectacles to see your imposterous dealing, who are not ashamed to produce his authority for your number of the 20. Nicen Canons, where he professedly proueth the contrary.
giving us thereby spectacles to see your imposterous dealing, who Are not ashamed to produce his Authority for your number of the 20. Nicene Canonas, where he professedly Proves the contrary.
in that very place, where he addeth immediatly out of S. Athanasius, and proueth afterwards out of so many ancient and learned writers, that they were many more?
in that very place, where he adds immediately out of S. Athanasius, and Proves afterwards out of so many ancient and learned writers, that they were many more?
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But leauing him, and returning to Iulius, he in his third Epistle which S. Athanasius hath inserted into his second Apology, intimating to the Arians the right of the B. of Rome to haue the hearing and finall dicision of the causes of Bishops, sayth:
But leaving him, and returning to Julius, he in his third Epistle which S. Athanasius hath inserted into his second Apology, intimating to the Arians the right of the B. of Rome to have the hearing and final dicision of the Causes of Bishops, say:
Are you ignorant that the custome is, that we be first written vnto, that from hence may proceed the iust decision of things? If therfore any suspicion were conceaued against the Bishops there, it ought to haue bene referred hither to our Church.
are you ignorant that the custom is, that we be First written unto, that from hence may proceed the just decision of things? If Therefore any suspicion were conceived against the Bishops there, it ought to have be referred hither to our Church.
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And therupon he denounceth to them, that in condemning Athanasius without expecting his sentence, they had done contra canones, against the Canons, namely of the Nicen Councell, which he setteth downe in his second Epistle to them:
And thereupon he Denounceth to them, that in condemning Athanasius without expecting his sentence, they had done contra Canonas, against the Canonas, namely of the Nicene Council, which he sets down in his second Epistle to them:
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as he in repealing their Actes, in restoring the Appellants to their seates, and in summoning their aduersaries to Rome, had done, quod Ecclesiastici Canonis est, according to the Canons of the Church.
as he in repealing their Acts, in restoring the Appellants to their seats, and in summoning their Adversaries to Room, had done, quod Ecclesiastici Canons est, according to the Canonas of the Church.
and M. Bilson, mentioning a Canon of the Nicen Councell concerning the Sacrament; and lastly by Doctor Whitgift prouing out of the second Councell of Arles, S. Hierome,
and M. Bilson, mentioning a Canon of the Nicene Council Concerning the Sacrament; and lastly by Doctor Whitgift proving out of the second Council of Arles, S. Jerome,
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Not that of Pope Stephen, for though he say that in the Roman Church there are 20. Chapters of the Nicen councell, yet he immediatly addeth, that, it is vncertaine by what negligence the rest are wanting:
Not that of Pope Stephen, for though he say that in the Roman Church there Are 20. Chapters of the Nicene council, yet he immediately adds, that, it is uncertain by what negligence the rest Are wanting:
wheras notwithstanding (as Pisanus out of their owne words hath obserued) els where they acknowledg that the Arians in condemning Athanasius had infringed the Nicen Canons;
whereas notwithstanding (as Pisanus out of their own words hath observed) Else where they acknowledge that the Arians in condemning Athanasius had infringed the Nicene Canonas;
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Wherfore it the two Patriarkes Cyrill, and Atticus knew not of more then 20. Nicen Canons, it was because the Arians hauing cast out the Catholike Bishops,
Wherefore it the two Patriarchs Cyril, and Atticus knew not of more then 20. Nicene Canonas, it was Because the Arians having cast out the Catholic Bishops,
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for (as Osiander confesseth , those 20. of Ruffinus differ ordine & rebus, both in order and matter, from the others, which Cyrill & Atticus sent out of the East.
for (as Osiander Confesses, those 20. of Ruffinus differ Order & rebus, both in order and matter, from the Others, which Cyril & Atticus sent out of the East.
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for albeit he grant that, as in the Councell of Chalcedon, so likewise in that of Nice, beside Canons, there were among the Actes, other Decrees or Constitutions,
for albeit he grant that, as in the Council of Chalcedon, so likewise in that of Nicaenae, beside Canonas, there were among the Acts, other Decrees or Constitutions,
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In illis Actis &c. In those Actes was also contayned that Canon of Appeales, which Zozimus Pope in the sixt Councell of Carthage, witnesseth to be of the Nicen Councell;
In illis Acts etc. In those Acts was also contained that Canon of appeals, which Zozimus Pope in the sixt Council of Carthage, Witnesseth to be of the Nicene Council;
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and which after the Nicen Councell, was renewed in the Councell of Sardica C. 7. And is not this very point here in question? Our dispute is not verball,
and which After the Nicene Council, was renewed in the Council of Sardica C. 7. And is not this very point Here in question? Our dispute is not verbal,
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whether the decree of Appeales to Rome made in the Councell of Nice, were a Canon properly so called, or, a Constitution. Words of this kind are by the best authors vsed promiscuously.
whither the Decree of appeals to Rome made in the Council of Nicaenae, were a Canon properly so called, or, a Constitution. Words of this kind Are by the best Authors used promiscuously.
The canons of Councells are somtimes called Canones; somtimes Capitula; somtimes Leges; somtimes Decreta; somtimes Cōstitutiones. The reall difficulty betweene vs is,
The Canonas of Counsels Are sometimes called Canonas; sometimes Capitula; sometimes Leges; sometimes Decreta; sometimes Cōstitutiones. The real difficulty between us is,
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or by any Law, or, Constitution. That they were decreed, hath bene proued, and that not only ancient writers giue it the name of a Canon, but enen Pisanus,
or by any Law, or, Constitution. That they were decreed, hath be proved, and that not only ancient writers give it the name of a Canon, but enen Pisanus,
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and a trifling shift, to put of the reall difficulty, by reducing it to a question de nomine. And that which most sheweth your folly, is, that by trifling, you wholly ouerthrow your cause:
and a trifling shift, to put of the real difficulty, by reducing it to a question de nomine. And that which most shows your folly, is, that by trifling, you wholly overthrow your cause:
for this is one of the examples, which our Authors collect out of the Epistles of Iulius, out of Socrates, Sozomen, Theodoret, Nicephorus ▪ and other ancient writers.
for this is one of the Examples, which our Authors collect out of the Epistles of Julius, out of Socrates, Sozomen, Theodoret, Nicephorus ▪ and other ancient writers.
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SECT. III. Whether if there had bene no Canon for appeales to Rome in the Councell of Nice, it had bene forgery in Pope Zozimus, to alleage a Canon of the Sardican Councell, for a Canon of Nice.
SECT. III. Whither if there had be no Canon for appeals to Room in the Council of Nicaenae, it had be forgery in Pope Zozimus, to allege a Canon of the Sardican Council, for a Canon of Nicaenae.
SOme Catholike writers coniecture that the Canons of appealing to Rome, which Pope Zozimus directed to the Africans, were Canons of the Councell of Sardica,
some Catholic writers conjecture that the Canonas of appealing to Room, which Pope Zozimus directed to the African's, were Canonas of the Council of Sardica,
Moreouer the ancient Fathers numbring the Councells, after that of Nice, euer reckon immediatly the first of Constantinople, which they do vpon no other ground then because they repute the Councell of Sardica, to be an Appendix of the Councell of Nice,
Moreover the ancient Father's numbering the Counsels, After that of Nicaenae, ever reckon immediately the First of Constantinople, which they do upon no other ground then Because they repute the Council of Sardica, to be an Appendix of the Council of Nicaenae,
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For these reasons, Zozimus might without any forgery or falshood, haue cited the Canons of the Councell of Sardica, vnder the title of Nicen Canons,
For these Reasons, Zozimus might without any forgery or falsehood, have cited the Canonas of the Council of Sardica, under the title of Nicene Canonas,
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And so in like manner S. Gregory of Tours citing a Canon of the Councall of Grangres, without either fraud or forgery, calls it a Canon of the Nicen Councell,
And so in like manner S. Gregory of Tours citing a Canon of the Councall of Grangres, without either fraud or forgery, calls it a Canon of the Nicene Council,
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as Canons of the Councell of Sardica? for as much as the fifth generall Councell beareth witnesse , that in the Councell of Nice, there was no other B. of Africa,
as Canonas of the Council of Sardica? for as much as the fifth general Council bears witness, that in the Council of Nicaenae, there was no other B. of Africa,
which might haue bene a great motiue to the Africans, to submit to those Canons, as being approued, and signed by so many Bishops of their owne nation.
which might have be a great motive to the African's, to submit to those Canonas, as being approved, and signed by so many Bishops of their own Nation.
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and those which the Africans had in the tyme of S. Augustine, and the sixth Councell of Carthage, were copies of the Anti-councell which Sozomen mentioneth held by the Arians at Philippopolis, neere to Sardica, which they (to gaine credit to it,
and those which the African's had in the time of S. Augustine, and the sixth Council of Carthage, were copies of the Anti-council which Sozomen mentioneth held by the Arians At Philippopolis, near to Sardica, which they (to gain credit to it,
but that of the Arians, in which S. Athanasius was condemned; wheras the true Councell of Sardica iustified S. Athanasius, and confirmed the Councell of Nice.
but that of the Arians, in which S. Athanasius was condemned; whereas the true Council of Sardica justified S. Athanasius, and confirmed the Council of Nicaenae.
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for it is expresly decreed in the Councell of Sardica that, if it shall seeme good to the B. of Rome, he may send Legates to iudge the causes of Appellants in their owne Prouinces.
for it is expressly decreed in the Council of Sardica that, if it shall seem good to the B. of Rome, he may send Legates to judge the Causes of Appellants in their own Provinces.
And since your owne brethren acknowledge them, with what conscience do you iustify the Africans in their deniall of them? or blame the Pope for defending his right against them? especially since you confesse , that the Africans were subiect to the Pope, as to their Patriarke.
And since your own brothers acknowledge them, with what conscience do you justify the African's in their denial of them? or blame the Pope for defending his right against them? especially since you confess, that the African's were Subject to the Pope, as to their Patriarch.
FIrst you obiect , that 217. African Bishops (S ▪ Augustine being a principall one) shew, that the Popes claime of Appeales, had no patronage from the Councell of Nice,
First you Object, that 217. African Bishops (S ▪ Augustine being a principal one) show, that the Popes claim of appeals, had no patronage from the Council of Nicaenae,
but rather, that there was in that Councell another Canon to controle it, and that maketh much against such appeales, by determining, that Popes being so far remote from Africk, could not be so competent iudges in such causes:
but rather, that there was in that Council Another Canon to control it, and that makes much against such appeals, by determining, that Popes being so Far remote from Africa, could not be so competent judges in such Causes:
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for the same Fathers a little before had sent to Innocentius Pope, to confirme with his authority, the sentence of Condemnation, which they had pronounced against Pelagius and Celestius, in the Councells of Carthage and Mileuis ▪ acknowledging that.
for the same Father's a little before had sent to Innocentius Pope, to confirm with his Authority, the sentence of Condemnation, which they had pronounced against Pelagius and Celestius, in the Counsels of Carthage and Mileuis ▪ acknowledging that.
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God did guide him in his consultations of fayth, and therfore hoping that those Heretikes would more easily yield to his authority, drawne from the authority of the holy Scriptures, then to the authority of their Councells.
God did guide him in his Consultations of faith, and Therefore hoping that those Heretics would more Easily yield to his Authority, drawn from the Authority of the holy Scriptures, then to the Authority of their Counsels.
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Wherfore in the words obiected, they speake only of particular and personall causes of fact, ciuill and criminall, in which (as those Fathers declare) witnesses were to interuene, that could not without much difficulty passe the seas,
Wherefore in the words objected, they speak only of particular and personal Causes of fact, civil and criminal, in which (as those Father's declare) Witnesses were to intervene, that could not without much difficulty pass the Seas,
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If it please you (say they) so much to honor the memory of Peter, let vs write to Iulius B. of Rome &c. And againe: If you all be pleased &c. From these words you inferre, that the grāt of appeales to Rome is no more but ad placitum; and that, if the Pope for his pretension, could haue drawne a two edged sword, ex iure diuino, he would not haue fought with this wodden dagger of humane Constitution.
If it please you (say they) so much to honour the memory of Peter, let us write to Julius B. of Rome etc. And again: If you all be pleased etc. From these words you infer, that the grant of appeals to Room is no more but ad placitum; and that, if the Pope for his pretension, could have drawn a two edged sword, ex iure diuino, he would not have fought with this wooden dagger of humane Constitution.
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for the very words which you obiect, shew, that the Councell of Sardica did not ground appeales to Rome vpon humane Constitution, but vpon diuine right:
for the very words which you Object, show, that the Council of Sardica did not ground appeals to Room upon humane Constitution, but upon divine right:
and consequently Head of the Church? And therfore what in their Canon they expresse in these words, That we may honor the memory of Peter, let it be written to Iulius B. of Rome &c. they declare in their Epistle to the same Iulius, saying:
and consequently Head of the Church? And Therefore what in their Canon they express in these words, That we may honour the memory of Peter, let it be written to Julius B. of Rome etc. they declare in their Epistle to the same Julius, saying:
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Wherfore as the dignity of Head of the Church had belonged to the See of S. Peter from all antiquity, by diuine institution (as the African Fathers in the Councel of Mileuis haue declared , professing the Popes authority to be taken from the authority of the holy Scriptures ) so likewise had the right of Appeales implicitly conteined in that dignity.
Wherefore as the dignity of Head of the Church had belonged to the See of S. Peter from all antiquity, by divine Institution (as the African Father's in the Council of Mileuis have declared, professing the Popes Authority to be taken from the Authority of the holy Scriptures) so likewise had the right of appeals implicitly contained in that dignity.
Are you ignorant (sayth he) that the custome is, that we be first written to, that from hence may proceed the iust decision of things? and therfore if there were any suspicion conceaued against the Bishops there, you should haue written to vs. And by this right it is, that Athanasius, Paul,
are you ignorant (say he) that the custom is, that we be First written to, that from hence may proceed the just decision of things? and Therefore if there were any suspicion conceived against the Bishops there, you should have written to us And by this right it is, that Athanasius, Paul,
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Thou art Peter &c. And the same truth had bene professed long before that tyme, by Iulius Pope in his first Epistle to the Easterne Bishops, in the cause of Athanasius .
Thou art Peter etc. And the same truth had be professed long before that time, by Julius Pope in his First Epistle to the Eastern Bishops, in the cause of Athanasius.
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Nor is it new for a Councell, to make a written decree for the presetuation and obseruance of that, which formerly had bene practised in the Church by custome only:
Nor is it new for a Council, to make a written Decree for the presetuation and observance of that, which formerly had be practised in the Church by custom only:
This is an vntruth sufficiently refuted by what hath bene said , and by your owne Confession, pretending that the right of Appeales is not by diuine institution, but by humane, because the decree which the Councell of Sardica made in fauor of them, was a humane constitution. But that you may not seeme •o speake without ground, you falsify Salmeron :
This is an untruth sufficiently refuted by what hath be said, and by your own Confessi, pretending that the right of appeals is not by divine Institution, but by humane, Because the Decree which the Council of Sardica made in favour of them, was a humane constitution. But that you may not seem •o speak without ground, you falsify Salmeron:
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or as you english, In the dayes of S. Cyprian there was no reseruation of any such cases (namely of appeales) in vse; for of them you speake. Answere now:
or as you english, In the days of S. Cyprian there was no reservation of any such cases (namely of appeals) in use; for of them you speak. Answer now:
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For 1. you misplace Salmerons words. 2. You turne Pontifici into Pontificis. And 3 you put conscientiae, into the construction of the datiue case, which Salmeron hath in the genitiue.
For 1. you misplace salmerons words. 2. You turn Pontifici into Pontiff. And 3 you put conscientiae, into the construction of the dative case, which Salmeron hath in the genitive.
as appeareth out of the practise of the Councells of Carthage and Mileuis, which sent their decrees of fayth to Innocentius Pope, to be confirmed by his authority .
as appears out of the practice of the Counsels of Carthage and Mileuis, which sent their decrees of faith to Innocentius Pope, to be confirmed by his Authority.
but he being dead before the ariuall of their letters, they writ againe to Boniface his Successor, acknowledging that they had receaued from him, Mandata & literas, Commandments and letters, which, what was it else but to professe him to be their Superior? And withall they represented to Boniface, the great troubles, which the late appeales out of Africa to Rome had brought vpon them:
but he being dead before the arrival of their letters, they writ again to Boniface his Successor, acknowledging that they had received from him, Commandments & literas, commandments and letters, which, what was it Else but to profess him to be their Superior? And withal they represented to Boniface, the great Troubles, which the late appeals out of Africa to Rome had brought upon them:
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And because they had not found in their copies of the Nicen Councell those Canons concerning appeales, which Zozimus had sent in the instruction of his Legates, they required tyme to send into the East,
And Because they had not found in their copies of the Nicene Council those Canonas Concerning appeals, which Zozimus had sent in the instruction of his Legates, they required time to send into the East,
And the second article being read, which was, That the causes of Priests, and inferior Clerkes were to be finally determined by the Bishop of their owne Prouince. S. Augustine said :
And the second article being read, which was, That the Causes of Priests, and inferior Clerks were to be finally determined by the Bishop of their own Province. S. Augustine said:
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Wherfore premising the office of due salutation, we beseech you affectionatly, that hereafter you will not so easily admit to your eares, those that come from these partes,
Wherefore premising the office of due salutation, we beseech you affectionately, that hereafter you will not so Easily admit to your ears, those that come from these parts,
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if he please, to send Legates from Rome, to ioyne with the Bishops of the same prouince from whom the appeale is made, that by them the cause may be tried,
if he please, to send Legates from Rome, to join with the Bishops of the same province from whom the appeal is made, that by them the cause may be tried,
That you wil not send your Clerkes executors, to all that demand them, nor permit that we may seeme to introduce the smoaky pride of the world into the Church of Christ, which propounds the light of simplicity,
That you will not send your Clerks Executors, to all that demand them, nor permit that we may seem to introduce the smoky pride of the world into the Church of christ, which propounds the Light of simplicity,
The motiue which the Africans had to make this petition, was the insolent cariage of Antony B. of Fussala in Numidia, who (as S. Augustine reporteth for his enormous crimes being depriued of his Bishoprick, by procurement of the inhabitants of Fussala,
The motive which the African's had to make this petition, was the insolent carriage of Antony B. of Fussala in Numidia, who (as S. Augustine Reporteth for his enormous crimes being deprived of his Bishopric, by procurement of the inhabitants of Fussala,
and left with the bare title of Bishop, fraudulently got testimoniall letters of his innocency, from the Primate of Numidia, at the very time of this sixth Councell of Carthage, and appealed to Boniface Pope;
and left with the bore title of Bishop, fraudulently god testimonial letters of his innocency, from the Primate of Numidia, At the very time of this sixth Council of Carthage, and appealed to Boniface Pope;
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if there were no surreption in the relation of his cause. Boniface dying and Celestine succeeding, they of Fussala prosecuted their suite earnestly against him.
if there were no surreption in the Relation of his cause. Boniface dying and Celestine succeeding, they of Fussala prosecuted their suit earnestly against him.
so that the miserable inhabitants being Christians, and Catholikes, feared more grieuous vsage from a Catholike Bishop then they did (when they were heretikes) from the lawes of the Emperors.
so that the miserable inhabitants being Christians, and Catholics, feared more grievous usage from a Catholic Bishop then they did (when they were Heretics) from the laws of the Emperor's.
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And this conuinceth you of an vntruth in saying that, the African Fathers call that Papall presumption (of Appeales) a smoaky secular arrogancy, which they will not indure:
And this Convinces you of an untruth in saying that, the African Father's call that Papal presumption (of appeals) a smoky secular arrogance, which they will not endure:
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for it is not the Popes clayme of appeales that they qualify with the name of typhe, or smoaky secular arrogancy, but partly the vexation and insolence of Apiarius,
for it is not the Popes claim of appeals that they qualify with the name of typhe, or smoky secular arrogance, but partly the vexation and insolence of Apiarius,
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Which is agreeable to the decree of the Councell of Ephesus, forbidding Iohn Patriarke of Antioch to make vse of any military power to hinder the Bishops of Cyprus from electing to themselues an Archbishop without his consent,
Which is agreeable to the Decree of the Council of Ephesus, forbidding John Patriarch of Antioch to make use of any military power to hinder the Bishops of Cyprus from electing to themselves an Archbishop without his consent,
And no lesse vntruly you make the Africans say in their Epistle to Celestine, that, they will not indure the Papal presumtion of appeales, there being no such thing to be read in that Epistle.
And no less untruly you make the African's say in their Epistle to Celestine, that, they will not endure the Papal presumption of appeals, there being no such thing to be read in that Epistle.
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If any Priest shall thinke, that he ought to appeale beyond the sea (meaning to Rome) let him not be receaued any longer into the communion of the Church of Africke.
If any Priest shall think, that he ought to appeal beyond the sea (meaning to Room) let him not be received any longer into the communion of the Church of Africa.
and left only with the bare title of Bishop) had appealed to Boniface his predecessor, he would be pleased to confirme the sentence of the Bishops of Africa,
and left only with the bore title of Bishop) had appealed to Boniface his predecessor, he would be pleased to confirm the sentence of the Bishops of Africa,
and the Bishops of Rome, Aurelius B. of Carthage, & his fellow Bishops of Africk (with whom S. Augustine did consent) were for the space of an hundred yeares separated frō the Church of Rome.
and the Bishops of Room, Aurelius B. of Carthage, & his fellow Bishops of Africa (with whom S. Augustine did consent) were for the Molle of an hundred Years separated from the Church of Rome.
Of all the vntruths vttered in this your discourse of the sixt Councell of Carthage, this is the greatest, which therfore you haue reserued to the last place: Finis coronat opus.
Of all the untruths uttered in this your discourse of the sixt Council of Carthage, this is the greatest, which Therefore you have reserved to the last place: Finis Coronat opus.
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For that the African Fathers, euen of this sixth Councell of Charthage, during the very tyme of this controuersy, remained still vnited to the See of Rome, is proued: 1. By the clause of their Epistle written to Pope Celestine in the end of this controuersy :
For that the African Father's, even of this sixth Council of Carthage, during the very time of this controversy, remained still united to the See of Room, is proved: 1. By the clause of their Epistle written to Pope Celestine in the end of this controversy:
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which were the very worlds of peace and communion vsed in Formed letters, that were neuer giuen to any but to Catholikes of the same communion . 2. Out of S. Augustine, who in the current of this difference writing to Boniface Pope,
which were the very world's of peace and communion used in Formed letters, that were never given to any but to Catholics of the same communion. 2. Out of S. Augustine, who in the current of this difference writing to Boniface Pope,
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and the seuerity of the Prelates assembled in one, may not seeme to permit, that the doctrine of those, whom the Church hath long since condemned, come to be borne againe.
and the severity of the Prelates assembled in one, may not seem to permit, that the Doctrine of those, whom the Church hath long since condemned, come to be born again.
6. Eugenius another successor to Aurelius, being pressed by the Lieutenāt of Hunericus Lord of Africa, to enter into a publike disputation with the Arians, answeared ;
6. Eugenius Another successor to Aurelius, being pressed by the Lieutenant of Hunericus Lord of Africa, to enter into a public disputation with the Arians, answered;
He would not do it, without writing to his fellow Bishops, and chiefly to the Roman Church, which is the Head of all Churches. 7. S. Fulgentius sayth :
He would not do it, without writing to his fellow Bishops, and chiefly to the Roman Church, which is the Head of all Churches. 7. S. Fulgentius say:
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Which the Roman Church, which is the head of the world, holdesh and teacheth, and with her the whole Christian world doth, both without hesitation belieue to iustice,
Which the Roman Church, which is the head of the world, holdesh and Teaches, and with her the Whole Christian world does, both without hesitation believe to Justice,
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and S. Leo writ to them a famous decretall Epistle . 9. Almost all the African Bishops 220. in number being banished into Sardinia by Thrasimundus the Arian King, Symmachus Pope relieued & maintained them at his owne charges , which he would not haue done,
and S. Leo writ to them a famous decretal Epistle. 9. Almost all the African Bishops 220. in number being banished into Sardinia by Thrasimundus the Arian King, Symmachus Pope relieved & maintained them At his own charges, which he would not have done,
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Thou art Peter, and vpon this Rock I will build my Church? 11. Victor Bishop of Vtica reporteth that the Arians in Africa did call the Catholikes, Romans (as you now call vs, Romanists ) which they did vpon no other ground,
Thou art Peter, and upon this Rock I will built my Church? 11. Victor Bishop of Uticar Reporteth that the Arians in Africa did call the Catholics, Romans (as you now call us, Romanists) which they did upon no other ground,
then because the African Catholikes were of the Roman Communion. 12. And that the possession which the Bishop of Rome were in, of appeales out of Africa, was not interrupted by the sixt Conncell of Carthage, is prou•d out of Ferrandus, a Deacon of that Church , which liued soone after that tyme,
then Because the African Catholics were of the Roman Communion. 12. And that the possession which the Bishop of Rome were in, of appeals out of Africa, was not interrupted by the sixt Conceal of Carthage, is prou•d out of Ferrandus, a Deacon of that Church, which lived soon After that time,
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By these, and many other euidences (which may be produced) it is manifest, that by this Controuersy of Appeales the Africans were not separated from the communion of the Roman Church,
By these, and many other evidences (which may be produced) it is manifest, that by this Controversy of appeals the African's were not separated from the communion of the Roman Church,
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you vrge the Epistle of Boniface the second, wherein he testifieth, that the African Church was in his dayes reconciled vnto them Roman. In the Body of your Councells (say you) there is extant the Epistle of Boniface the second, wherein about the yeare 606. the same Pope complaineth, that Aurelius with his fellow-Bishops of Africa ( with whome S. Augustine did consent ) had by the instigation of Satan ( for so the Epistle speaketh ) been separated from the Church of Rome,
you urge the Epistle of Boniface the second, wherein he Testifieth, that the African Church was in his days reconciled unto them Roman. In the Body of your Counsels (say you) there is extant the Epistle of Boniface the second, wherein about the year 606. the same Pope Complaineth, that Aurelius with his fellow-Bishops of Africa (with whom S. Augustine did consent) had by the instigation of Satan (for so the Epistle speaks) been separated from the Church of Rome,
vntill now, after an hundred yeares space, Eulalius (Bishop of Carthage) acknowledging his offence, seeketh and desireth to be reconciled to the Church of Rome. Thus farre the Epistle of your Pope.
until now, After an hundred Years Molle, Eulalius (Bishop of Carthage) acknowledging his offence, seeks and Desires to be reconciled to the Church of Room. Thus Far the Epistle of your Pope.
I greatly suspect (sayth he) that this Epistle is counterfait. 2. It is full of fraud, sayth Binius. 3. Which (sayth Baronius) some wicked Impostor hath fayned &c. Do not you belieue this Epistle of Boniface to be true? Then harken to your Lindan:
I greatly suspect (say he) that this Epistle is counterfeit. 2. It is full of fraud, say Binius. 3. Which (say Baronius) Some wicked Impostor hath feigned etc. Do not you believe this Epistle of Boniface to be true? Then harken to your Lindan:
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In the state of this Disobedience there can be no true Martyrdome, no hope of Saluation. Secondly, there is Disobedience Schismatical, which belieuing firmely the Doctrine of the Roman Church,
In the state of this Disobedience there can be no true Martyrdom, no hope of Salvation. Secondly, there is Disobedience Schismatical, which believing firmly the Doctrine of the Roman Church,
and acknowledging the Supreme authority of her Bishop, excepts against the present Bishop and Pastor, as not being true Pope, and cleaueth to one opposite vnto him:
and acknowledging the Supreme Authority of her Bishop, excepts against the present Bishop and Pastor, as not being true Pope, and cleaveth to one opposite unto him:
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for the disobeying of these kind of orders and commands, may proceed either from contumacy and contempt, or from errour and ignorance. If out of contempt, then is it damnable,
for the disobeying of these kind of order and commands, may proceed either from contumacy and contempt, or from error and ignorance. If out of contempt, then is it damnable,
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so that none dying therin can be Martyrs, or goe to heauen. But with Disobedience of the second kind caused by ignorance, Saluation and Martyrdome may stand:
so that none dying therein can be Martyrs, or go to heaven. But with Disobedience of the second kind caused by ignorance, Salvation and Martyrdom may stand:
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This supposed, I say, the Disobedience of the African Bishops was not Heretical; because in all matters of sayth they were conforme to the Church of Rome,
This supposed, I say, the Disobedience of the African Bishops was not Heretical; Because in all matters of say they were conform to the Church of Rome,
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and by manifold practise shewed, that about doubts, and controuersies of this kind, they held it necessary to haue recourse to the Pastorall Chayre. and care of Peter.
and by manifold practice showed, that about doubts, and controversies of this kind, they held it necessary to have recourse to the Pastoral Chair. and care of Peter.
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The ancient rules (say they (the foure Primates of Afrike) haue ordayned, that whatsoeuer is treated in Prouinces distant and farre of, should not be deemed to be ended,
The ancient rules (say they (the foure Primates of Africa) have ordained, that whatsoever is treated in Provinces distant and Far of, should not be deemed to be ended,
vntill first it were come to the knowledge of the See Apostolike, to the en that the sentente, which should be found iust, might be confirmed by the authority of the same See;
until First it were come to the knowledge of the See Apostolic, to the en that the sentente, which should be found just, might be confirmed by the Authority of the same See;
and that from thence all other Churches, as streames flowing from their mother source, might take the beginning of their preaching, and the Sacraments of Saluation.
and that from thence all other Churches, as streams flowing from their mother source, might take the beginning of their preaching, and the Sacraments of Salvation.
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Neither, thirdly, was their Disobedience ioyned with contumacy and contempt; because though they refused to deferre vnto the Appeales which Priest, & infertour Clergymen might make to the Pope: yet they do it with great humility and respect,
Neither, Thirdly, was their Disobedience joined with contumacy and contempt; Because though they refused to defer unto the appeals which Priest, & infertour Clergymen might make to the Pope: yet they do it with great humility and respect,
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and by way of submissiue intreaty, in their letter to Pope Celeftine: Praefato debitae Salutationis officio, impendio deprecamur, vt deinceps ad aures vestrashinc venientes, non facilius admittatis:
and by Way of submissive entreaty, in their Letter to Pope Celeftine: Praefato debitae Salutationis Officio, impendio deprecamur, vt deinceps ad aures vestrashinc venientes, non Facilius admittatis:
The behoofe of due Salutation or Reuerence being premised, we humbly beseech you, that those which come from hence (with their Appeales) you will not admit them vnto audience ouer-easily.
The behoof of due Salutation or reverence being premised, we humbly beseech you, that those which come from hence (with their Appeals) you will not admit them unto audience overeasy.
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Wherefore the power giuen of Christ to his Church, and Vicar on earth being giuen for edifying, not for destroying, they were persuaded, that the Pope could not prudently command them to deferre vnto such Appeales;
Wherefore the power given of christ to his Church, and Vicar on earth being given for edifying, not for destroying, they were persuaded, that the Pope could not prudently command them to defer unto such Appeals;
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and Bishop of Bishops would accept it as a matter of subiection for Protestants, with S. Augustine and those other African Bishops; to deny that any ought to be called Bishop of Bishop;
and Bishop of Bishops would accept it as a matter of subjection for Protestants, with S. Augustine and those other African Bishops; to deny that any ought to be called Bishop of Bishop;
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and not to yield to his demands in point of Iurisdiction vpon any pretence of Diuine Law, but to exact of him proofe by a Canon of an ancient Councell? I answere.
and not to yield to his demands in point of Jurisdiction upon any pretence of Divine Law, but to exact of him proof by a Canon of an ancient Council? I answer.
But Protestants, you are disobedient vnto the See of Peter, and the Soueraigne Bishop of all Bishops in points of Iurisdiction, allowed vnto him by ancient Councells. Your disobedience is ioyned with Contumacy, contempt, contumely, and base language.
But Protestants, you Are disobedient unto the See of Peter, and the Sovereign Bishop of all Bishops in points of Jurisdiction, allowed unto him by ancient Counsels. Your disobedience is joined with Contumacy, contempt, contumely, and base language.
You deny Appeales vnto him in matters, and doubts about Christian Fayth. Wherefore you want that dutifull subiection to Peters chayre, without which none can be of the number of Christ his sheepe, nor consequently be saued:
You deny Appeals unto him in matters, and doubts about Christian Faith. Wherefore you want that dutiful subjection to Peter's chair, without which none can be of the number of christ his sheep, nor consequently be saved:
I come now to your falsifies, and falsifications of the Story, and tenour of the foresaid questioned Epistle of Boniface the Second. Two especially are very exorbitant:
I come now to your falsifies, and falsifications of the Story, and tenor of the foresaid questioned Epistle of Boniface the Second. Two especially Are very exorbitant:
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Which notorious falshood you seeke to make good, by a notable falsification , telling vs, That our Costerus, and Turrian, both Iesuites, and also M. Harding do greatly magnify our Popes, for discharging their office in excommunicating the Bishops of Afrike.
Which notorious falsehood you seek to make good, by a notable falsification, telling us, That our Costerus, and Turrian, both Iesuites, and also M. Harding do greatly magnify our Popes, for discharging their office in excommunicating the Bishops of Africa.
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You neither cite any wordes, nor quote any place of Turrian, but referre vs in your margent to your Sadeel, whome we trust as litle almost as we do your selfe.
You neither Cite any words, nor quote any place of Turrian, but refer us in your margin to your Sadeel, whom we trust as little almost as we do your self.
The Bishops of Africa in the dayes of S. Augustine, did bitterly inueigh against Pope Celestine, who after Pope Zozimus, challenged authority ouer the African Churches; and admitted the Appeales of Clergymen from their Bishops vnto him. This is the obiection;
The Bishops of Africa in the days of S. Augustine, did bitterly inveigh against Pope Celestine, who After Pope Zozimus, challenged Authority over the African Churches; and admitted the appeals of Clergymen from their Bishops unto him. This is the objection;
vnto which he makes Answere in the wordes by you cited, Rectè, & ex officio fecerunt Romani Pontifices &c. The Roman Bishops did well, and according to their duty;
unto which he makes Answer in the words by you cited, Rectè, & ex Officio fecerunt Romani Pontifices etc. The Roman Bishops did well, and according to their duty;
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and the African Bishops were to blame, who euen then ( as doth testify Boniface the 2.) were inclining to a defection from the Roman Church, to their owne great losse:
and the African Bishops were to blame, who even then (as does testify Boniface the 2.) were inclining to a defection from the Roman Church, to their own great loss:
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that the Churches of Africa had continued in Schisme, and withdrawne themselues from the obedience of the See Apostolike, through the entisement of Aurelius Bishop of Carthage:
that the Churches of Africa had continued in Schism, and withdrawn themselves from the Obedience of the See Apostolic, through the enticement of Aurelius Bishop of Carthage:
nor by denying the Popes power and Iurisdiction ouer them, but only dissented in a Problematique Question, about what was fit to be done by the Pope, about the Appeales of African Clergymen of inferiour degree.
nor by denying the Popes power and Jurisdiction over them, but only dissented in a Problematique Question, about what was fit to be done by the Pope, about the appeals of African Clergymen of inferior degree.
The Iesuite Salmeron (say you) and Sanders, do confidently hold, that all the African Bishops were seuered from the Church of Rome, from the dayes of S. Cyprian vntill the time of the said Boniface the Author of the Epistle.
The Iesuite Salmeron (say you) and Sanders, do confidently hold, that all the African Bishops were severed from the Church of Rome, from the days of S. Cyprian until the time of the said Boniface the Author of the Epistle.
Can any thinge be said or deuised more openly, notoriously, & palpably false then this? You say in the wordes that presently follow the aboue cited, that, You doubt not but that we stand halfe agast. Verely so it is;
Can any thing be said or devised more openly, notoriously, & palpably false then this? You say in the words that presently follow thee above cited, that, You doubt not but that we stand half aghast. Verily so it is;
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we stand more then halfe agast, (not, that there be different opinions among our Authors about the said Epistle of Boniface the second, but) that Protestants can endure, that such notorious falsities should be so confidently vttered,
we stand more then half aghast, (not, that there be different opinions among our Authors about the said Epistle of Boniface the second, but) that Protestants can endure, that such notorious falsities should be so confidently uttered,
if these wordes All the African Bishops were seuered from the Church of Rome ▪ from the dayes of S. Cyprian, vntill the time of Boniface the second, which you allege in a distinct letter as verbally theirs, be supposititious and forged;
if these words All the African Bishops were severed from the Church of Room ▪ from the days of S. Cyprian, until the time of Boniface the second, which you allege in a distinct Letter as verbally theirs, be supposititious and forged;
yet there be many signes, wherby it appeareth, that others were otherwise minded, yea that Aurelius himselfe did acknowledge the Primacy of the Roman Bishop, and appealed to him in matters of fayth.
yet there be many Signs, whereby it appears, that Others were otherwise minded, yea that Aurelius himself did acknowledge the Primacy of the Roman Bishop, and appealed to him in matters of faith.
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Thus Sanders. Who further against your peremptory affirming, that namely S. Augustine concurred with Aurelius in this point, he produceth the wordes of Bishop Faustinus the Popes Legat in the Councell of Carthage vnto Aurelius, requesting him, that about Appeales made by Clergymen of inferior degree vnto Bishops, his Holinesse would vouchsafe to write to Venerable Pope Boniface, remitting the matter to his deliberation,
Thus Sanders. Who further against your peremptory affirming, that namely S. Augustine concurred with Aurelius in this point, he Produceth the words of Bishop Faustinus the Popes Legate in the Council of Carthage unto Aurelius, requesting him, that about appeals made by Clergymen of inferior degree unto Bishops, his Holiness would vouchsafe to write to Venerable Pope Boniface, remitting the matter to his deliberation,
So that whereas you cite Sanders saying, All the African Bishops were seuered from the Church of Rome, his true wordes import the direct contradictory;
So that whereas you Cite Sanders saying, All the African Bishops were severed from the Church of Rome, his true words import the Direct contradictory;
Now to the third point proposed, although the Epistle of Boniface do not iustify your slander against all the Bishops & Martyrs of Africa, that they were excommunicated by the Pope,
Now to the third point proposed, although the Epistle of Boniface do not justify your slander against all the Bishops & Martyrs of Africa, that they were excommunicated by the Pope,
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368. n. 411. where he hath nothing to your purpose, but only alleageth the wordes of Eulalias of Carthage his recantation, We anathematize all those that proudly lift vp their neckes against the Holy Roman and Apostolical Church.
368. n. 411. where he hath nothing to your purpose, but only allegeth the words of Eulalias of Carthage his recantation, We anathematise all those that proudly lift up their necks against the Holy Roman and Apostolical Church.
Yea in the dayes of S. Cyprian, though he, and fourescore African Bishops were displeased with Pope Stephen; because he did strongely and constantly oppose their impious doctrine of Anabaptisme; yet they neuer proceeded to make a Schisme,
Yea in the days of S. Cyprian, though he, and fourescore African Bishops were displeased with Pope Stephen; Because he did strongly and constantly oppose their impious Doctrine of Anabaptism; yet they never proceeded to make a Schism,
So false is it, that all the Bishops of Africa from the dayes of S. Cyprian vntill the time of Boniface the second were seuered from the Church of Rome, that euen those very Bishops of those dayes were not seuered.
So false is it, that all the Bishops of Africa from the days of S. Cyprian until the time of Boniface the second were severed from the Church of Rome, that even those very Bishops of those days were not severed.
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By the Epistle of Boniface the second (grant it be true) no more is proued then, that Aurelius Bishop of Carthage, superbir• cepit, was somewhat arrogant and proud against the Pope;
By the Epistle of Boniface the second (grant it be true) no more is proved then, that Aurelius Bishop of Carthage, superbir• cepit, was somewhat arrogant and proud against the Pope;
as he doth testify saying in the said Epistle of Boniface, that he felt himselfe, Peccatis Aurelij praegrauatum, ouer-burthened with the sinnes of Aurelius. But that all the Christians of Africa, namely those many Martyrs that suffered persecution vnder the Arian Wandalls, were tainted with this bitternes of distast and Schismaticall dis-vnion against the Roman Bishop, is a fable by your selfe newly coyned, and vented abroad.
as he does testify saying in the said Epistle of Boniface, that he felt himself, Peccatis Aurelij praegrauatum, overburdened with the Sins of Aurelius. But that all the Christians of Africa, namely those many Martyrs that suffered persecution under the Arian Wandalls, were tainted with this bitterness of distaste and Schismatical disunion against the Roman Bishop, is a fable by your self newly coined, and vented abroad.
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for Boniface the second dyed in the yeare 531. that is almost an hundred yeares before the yeare 606. Secondly the said Epistle of Boniface the Second affirmes, that Eulalius his reconciliation with the Church of Rome was performed in the daies of Iustine the Emperour, & that this Emperour writ letters to the said Boniface about it.
for Boniface the second died in the year 531. that is almost an hundred Years before the year 606. Secondly the said Epistle of Boniface the Second affirms, that Eulalius his reconciliation with the Church of Rome was performed in the days of Justin the Emperor, & that this Emperor writ letters to the said Boniface about it.
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Thirdly the Epistle of Boniface is written to Eulalius Bishop of Alexandria. But the Bishop of Alexandria, in the dayes of Boniface the second was not named Eulalius, but Timothaeus, an Heretike,
Thirdly the Epistle of Boniface is written to Eulalius Bishop of Alexandria. But the Bishop of Alexandria, in the days of Boniface the second was not nam Eulalius, but Timothaeus, an Heretic,
You saw this difficulty, and to auoyd it, feare not to do against the command of the Holy Ghost Ne corrumpaes Tituli inscriptionem. For the Title of that Epistle in Surius being Epistola eiusdem (Bonifacij) ad Eulalium Alexandrinum Episcopum, you change it,
You saw this difficulty, and to avoid it, Fear not to do against the command of the Holy Ghost Ne corrumpaes Titles inscriptionem. For the Title of that Epistle in Surius being Epistle eiusdem (Bonifacij) ad Eulalium Alexandrinum Bishop, you change it,
Fourthly in the time of Boniface the secōd, Gilimer the Arian Wandal was King of Africa, during whose reigne, there was no Catholike Bishop in Carthage, nor in any Church of Africa, but only Arians. Finally your Apostata - Bishop of Spalato, Antonius de Dominis, in his London-writings, which he published vnder your nose,
Fourthly in the time of Boniface the secōd, Gilimer the Arian Uvandal was King of Africa, during whose Reign, there was no Catholic Bishop in Carthage, nor in any Church of Africa, but only Arians. Finally your Apostata - Bishop of Spalato, Antonius de Dominis, in his London-writings, which he published under your nose,
& with your so great approbation and applause, doth so lay about him, against the Epistle of Boniface; that you who are so stiffe a defender therof had best to stand aside for feare of knocks.
& with your so great approbation and applause, does so lay about him, against the Epistle of Boniface; that you who Are so stiff a defender thereof had best to stand aside for Fear of knocks.
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as Baronius and Binius do proue very well ▪ The reconciliation, or recantation made by the Church of Carthage vnto Boniface the Second. which some one hath faigned is a meere Imposture, as the said Authors demonstrate. Thus he.
as Baronius and Binius do prove very well ▪ The reconciliation, or recantation made by the Church of Carthage unto Boniface the Second. which Some one hath feigned is a mere Imposture, as the said Authors demonstrate. Thus he.
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May you not number this man among the Children of the Tribe of Dan, and angry fellowes, who doth so peremptorily auerre the Epistle of Boniface to be a meere forgery, and a grand Imposture, with greater reason,
May you not number this man among the Children of the Tribe of Dan, and angry Fellows, who does so peremptorily aver the Epistle of Boniface to be a mere forgery, and a grand Imposture, with greater reason,
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then you haue done Bellarmine, for only saying, I suspect it is counterfeit? In fine, these Arguments abundantly shew, that this Epistle of Boniface may be questioned and reiected;
then you have done Bellarmine, for only saying, I suspect it is counterfeit? In fine, these Arguments abundantly show, that this Epistle of Boniface may be questioned and rejected;
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and yet all the other Epistles of ancient Popes set downe in the Body of our Councells cells subsist firme, against which the like implicancies and incoherencies cannot be vrged.
and yet all the other Epistles of ancient Popes Set down in the Body of our Counsels cells subsist firm, against which the like implicancies and incoherencies cannot be urged.
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As for Bishop Lindan, he speaketh against them, who discard this Epistle voluntarily, and without euident proofes, saying, that they might aswell infringe the credit of any ancient history:
As for Bishop Lindan, he speaks against them, who discard this Epistle voluntarily, and without evident proofs, saying, that they might aswell infringe the credit of any ancient history:
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and yet in state of saluation, you produce for your last instance , the Britans, and Scots, who kept their Easter if not wholly after the Iewish manner,
and yet in state of salvation, you produce for your last instance, the Britons, and Scots, who kept their Easter if not wholly After the Jewish manner,
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wheras Bede recordeth, that Honorius Pope about the yeare 635. and Iohn the fourth a few yeares after, writ to the Britans and Scots, letters full of authority and learning, for correcting this error• & that Pope Iohn in the beginning of his Epistle manifestly declareth nuperrime temporibus istis exortam esse haeresim hanc:
whereas Bede recordeth, that Honorius Pope about the year 635. and John the fourth a few Years After, writ to the Britons and Scots, letters full of Authority and learning, for correcting this error• & that Pope John in the beginning of his Epistle manifestly Declareth nuperrime temporibus istis exortam esse haeresim hanc:
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And who knoweth not, that (as hath bene proued the Quartadecimans had bene long before that time anathematized by the three first generall Coūcells of Nice, Constantinople,
And who Knoweth not, that (as hath be proved the Quartadecimans had be long before that time anathematized by the three First general Counsels of Nicaenae, Constantinople,
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and others? All which notwithstanding, you are not ashamed to say , that, the Britan Church did Orthodoxally in following the Quartadociman rite, contrary to the custome of the Roman Church.
and Others? All which notwithstanding, you Are not ashamed to say, that, the Britain Church did Orthodoxally in following the Quartadociman rite, contrary to the custom of the Roman Church.
yet because they did it not, with a schismaticall intention, but out of simplicity, and ignorance of the Ecclesiasticall computation, they liuing in a corner of the world, whither no learned Catholike Calculator of times had as yet come vnto them, the See Apostolike did still retaine them in her communion, deeming this error pardonable in them.
yet Because they did it not, with a Schismatical intention, but out of simplicity, and ignorance of the Ecclesiastical computation, they living in a corner of the world, whither no learned Catholic Calculator of times had as yet come unto them, the See Apostolic did still retain them in her communion, deeming this error pardonable in them.
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And therfore when the Abbot Colmanus in the famous conference held betweene him, and Wilfridus, concerning this matter, vrged in defence of their custome , that, they could not belieue that their Reuerend Father Columba,
And Therefore when the Abbot Colmanus in the famous conference held between him, and Wilfrid, Concerning this matter, urged in defence of their custom, that, they could not believe that their Reverend Father Columba,
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I deny not, but that your Fathers were seruants of God, and beloued of him, whom they loued with a rude kind of simplicity, but with a godly intention.
I deny not, but that your Father's were Servants of God, and Beloved of him, whom they loved with a rude kind of simplicity, but with a godly intention.
Dinothus a learned Abbot proued with many Arguments, that they owed no subiection to Augustine, whom S. Gregory had sent to preach the fayth of Christ to the English.
Dinothus a learned Abbot proved with many Arguments, that they owed no subjection to Augustine, whom S. Gregory had sent to preach the faith of christ to the English.
but only a passionate and cholerick speach of the Britans, not acknowledging any superiority of Augustine ouer them, seing he was sent only to the English,
but only a passionate and choleric speech of the Britons, not acknowledging any superiority of Augustine over them, sing he was sent only to the English,
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and your Centurists beareth witnesse, reporting , that on the day of Pentecost at Chester, King Arthur being present, there was a great meeting of Princes, Lords, and Bishops for his Coronation:
and your Centurists bears witness, reporting, that on the day of Pentecost At Chester, King Arthur being present, there was a great meeting of Princes, lords, and Bishops for his Coronation:
And that of three Archbishops, which Britaine had at that time, of Chester, London, and Yorke, Dubritius Archbishop of Chester, being Primate of Britaine,
And that of three Archbishop's, which Britain had At that time, of Chester, London, and York, Dubritius Archbishop of Chester, being Primate of Britain,
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If therfore the Pope had his Legate in Britaine, and that no lesse a man then the Primate of all Britaine, it is manifest, that the Britans acknowledged the authority of the See Apostolike o•er them.
If Therefore the Pope had his Legate in Britain, and that no less a man then the Primate of all Britain, it is manifest, that the Britons acknowledged the Authority of the See Apostolic o•er them.
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and not only Bale, but S. Prosper , Bede and Marianus Scotus write, that Celestine Pope sent Palladius and Germanus learned Bishops into Britaine, to extirpate the Pelagian heresy,
and not only Bale, but S. Prosper, Bede and Marianus Scotus write, that Celestine Pope sent Palladius and German learned Bishops into Britain, to extirpate the Pelagian heresy,
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All which sheweth that aswell the Britans as also the Scots, & Irish, euen before the comming of S. Augustine, were in the communion of the Roman Church,
All which shows that aswell the Britons as also the Scots, & Irish, even before the coming of S. Augustine, were in the communion of the Roman Church,
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Iustly therefore may we conclude, that your denying the subirction of the British, Scotish and Irish Churches to the See of Rome, at the time of S. Augustines coming into this Iland to preach to the English, is grounded wholly on falshood, & imposture:
Justly Therefore may we conclude, that your denying the subirction of the Brit, Scottish and Irish Churches to the See of Room, At the time of S. Augustine's coming into this Island to preach to the English, is grounded wholly on falsehood, & imposture:
as likewise is your affirming that the Africans from the time of Celestine Pope to Boniface the second were separated from the communion of the Roman Church:
as likewise is your affirming that the African's from the time of Celestine Pope to Boniface the second were separated from the communion of the Roman Church:
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for setting aside all other Arguments, since you cannot deny, that she in her Kalendar of Saints, placeth many most glorious African Martyrs, and Confessors of that time;
for setting aside all other Arguments, since you cannot deny, that she in her Calendar of Saints, places many most glorious African Martyrs, and Confessors of that time;
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or any way to lessen the reuerence due to their persons and dignity, he proueth by the vndoubted testimonies of Scripture, of S. Chrysostome, S. Ambrose, S. Gregory,
or any Way to lessen the Reverence due to their Persons and dignity, he Proves by the undoubted testimonies of Scripture, of S. Chrysostom, S. Ambrose, S. Gregory,
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that not only Constantine the great, but God himselfe honoreth Bishops, and Priests, with the name of Angells and Gods; that the Bishop is the Father, the Doctor,
that not only Constantine the great, but God himself Honoureth Bishops, and Priests, with the name of Angels and God's; that the Bishop is the Father, the Doctor,
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and that Christian Princes, when they speake of the B. of Rome, or write to him, expresse their acknowledgment of his supreme dignity, by giuing him the title of Holy Father, and, Most Blessed Father. From whence it must follow, that as Disciples owe obedience to their Doctor, Children to their Father,
and that Christian Princes, when they speak of the B. of Rome, or write to him, express their acknowledgment of his supreme dignity, by giving him the title of Holy Father, and, Most Blessed Father. From whence it must follow, that as Disciples owe Obedience to their Doctor, Children to their Father,
Will you heare me with patience, to speake my mind freely vnto you? which truly you ought to do for so much as the law of Christ hath made you subiect to my power,
Will you hear me with patience, to speak my mind freely unto you? which truly you ought to do for so much as the law of christ hath made you Subject to my power,
But I doubt not, but that you will take in good part this my freedome of speach, you being a sacred sheepe of my holy flock and a Disciple of the Grand Pastor, rightly instructed by the holy Ghost, euen from your yong yeares.
But I doubt not, but that you will take in good part this my freedom of speech, you being a sacred sheep of my holy flock and a Disciple of the Grand Pastor, rightly instructed by the holy Ghost, even from your young Years.
These learned Fathers did vnderstand right well the honor due to Emperors and Kinges, & that by reason of their dignity, they are to be held in great Veneration:
These learned Father's did understand right well the honour due to Emperor's and Kings, & that by reason of their dignity, they Are to be held in great Veneration:
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and yet neuerthelesse conceaued it no vilifiyng of their Maiesty, nor abasing of their Persons, to require from them obedience in spirituall affaires to their Bishops and Pastors;
and yet nevertheless conceived it not vilifiyng of their Majesty, nor abasing of their Persons, to require from them Obedience in spiritual affairs to their Bishops and Pastors;
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which puts you so farre out of patience, that not being able to confute what he hath so solidly proued, you begin to raile at the Pope for permitting his feete to be kissed, as tasting rankly of Luciferian pride:
which puts you so Far out of patience, that not being able to confute what he hath so solidly proved, you begin to rail At the Pope for permitting his feet to be kissed, as tasting rankly of Luciferian pride:
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but freely done by the Emperor, conuinceth Ben no (that affirmed the contrary) of a most impudent lye, told, reclamantibus omnibus Authoribus, against the agreeing consent of all Authors.
but freely done by the Emperor, Convinces Ben not (that affirmed the contrary) of a most impudent lie, told, reclamantibus omnibus Authoribus, against the agreeing consent of all Authors.
Wherfore you in alleaging Baronius for your author, that, we make a barbarous boast of the Popes not admitting this Emperor without approaching on his bare feet, impose falsly on Baronius,
Wherefore you in alleging Baronius for your author, that, we make a barbarous boast of the Popes not admitting this Emperor without approaching on his bore feet, impose falsely on Baronius,
and an eye witnesse of all that passed, writeth, that Frederick falling downe prostrate at the Popes feet, the Pope with teares did most courteously lift him vp in his armes.
and an eye witness of all that passed, Writeth, that Frederick falling down prostrate At the Popes feet, the Pope with tears did most courteously lift him up in his arms.
or any excuse to you for your leauing the Catholike fayth, and departing from the Church of Christ? But such Arguments are fittest for a grand Imposture.
or any excuse to you for your leaving the Catholic faith, and departing from the Church of christ? But such Arguments Are Fittest for a grand Imposture.
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and renowned Doctors of Gods Church, you passe ouer their testimonies, & his whole discourse out of them, with a fraudulent reticence of the particulars,
and renowned Doctors of God's Church, you pass over their testimonies, & his Whole discourse out of them, with a fraudulent reticence of the particulars,
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and abaseth Princes, by wresting violently to a generall rule of office and duty, all the examples of honor be could rake out of the ashes of Princes, Kings,
and abaseth Princes, by wresting violently to a general Rule of office and duty, all the Examples of honour be could rake out of the Ashes of Princes, Kings,
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These are your words, in which you cunningly reduce all Bellarmines proofes to examples, that by scoffing at the example of S. Martin (for you mention no other) you may seeme to haue answeared all the rest of his proofes, in which not only Princes by their examples,
These Are your words, in which you cunningly reduce all Bellarmines proofs to Examples, that by scoffing At the Exampl of S. Martin (for you mention no other) you may seem to have answered all the rest of his proofs, in which not only Princes by their Examples,
This Apostolicall Prelate being earnestly inuited to dinner by the Emperor Maximus, when diuers of his fellow Bishops assembled in a Prouinciall Synod were present at Court,
This Apostolical Prelate being earnestly invited to dinner by the Emperor Maximus, when diverse of his fellow Bishops assembled in a Provincial Synod were present At Court,
and seeing them vse base and obiect flattery to the Emperor, and other temporall Princes, making themselues and their Episcopall Dignity contemptible to the Laity, with no small dishonor to Gods Church,
and seeing them use base and Object flattery to the Emperor, and other temporal Princes, making themselves and their Episcopal Dignity contemptible to the Laity, with no small dishonour to God's Church,
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and hurt as well to their owne, as to lay-mens soules, he, in whom alone (sayth Seuerus Sulpitius) Apostolicall authority remained, to admonish the Emperor and Princes there present, of their reuerence due to their Pastors,
and hurt as well to their own, as to Laymen's Souls, he, in whom alone (say Severus Sulpitius) Apostolical Authority remained, to admonish the Emperor and Princes there present, of their Reverence due to their Pastors,
he (I say) when at dinner the Emperors owne cup was first presented vnto him, by the Emperors command, hauing drunke therof, gaue it not to the Emperor,
he (I say) when At dinner the Emperor's own cup was First presented unto him, by the Emperor's command, having drunk thereof, gave it not to the Emperor,
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But when you say, Bellarmine hath raked out of the asbesof Princes, Kings, and Emperors, all the examples he could, of honor yielded either to Popes, Bishops,
But when you say, Bellarmine hath raked out of the asbesof Princes, Kings, and Emperor's, all the Examples he could, of honour yielded either to Popes, Bishops,
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for Bellarmine could haue told you, that the holy Bishop and Martyr Ignatius , so ancient, that (as he writeth of himselfe) he saw our Sauiour in mortall flesh, prescribing that order of obedience in Christs Church, wherby vnity may be preserued in all, admonisheth Princes and soldiers to obey the Emperor;
for Bellarmine could have told you, that the holy Bishop and Martyr Ignatius, so ancient, that (as he Writeth of himself) he saw our Saviour in Mortal Flesh, prescribing that order of Obedience in Christ Church, whereby unity may be preserved in all, Admonisheth Princes and Soldiers to obey the Emperor;
Priests, Deacons, and all the rest of the Clergy and people, whosoeuer they be, soldiers, Princes yea the Emperor himselfe, to obey the Bishop, the Bishop Christ,
Priests, Deacons, and all the rest of the Clergy and people, whosoever they be, Soldiers, Princes yea the Emperor himself, to obey the Bishop, the Bishop christ,
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And in his Epistle to the Christians of Smirna headuiseth them in the first place, to honor God, next the Bishop as bearing his image and then the King.
And in his Epistle to the Christians of Smyrna headuiseth them in the First place, to honour God, next the Bishop as bearing his image and then the King.
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He could haue told you, that the 318. Fathers assembled in the Councell of Nice, (one of the foure, which S. Gregory reuerenced as the foure Ghospells) decreed as a doctrine to be belieued by all Christians, that the B. of Rome is aboue all Christian Princes,
He could have told you, that the 318. Father's assembled in the Council of Nicaenae, (one of the foure, which S. Gregory reverenced as the foure Gospels) decreed as a Doctrine to be believed by all Christians, that the B. of Rome is above all Christian Princes,
He could haue told you, that when pennance was enioyned to Philip the first Christian Emperor for faultes that were bruited of him, he willingly performed what was enioyned him by the Priest shewing by his deeds, that the feare of God,
He could have told you, that when penance was enjoined to Philip the First Christian Emperor for Faults that were bruited of him, he willingly performed what was enjoined him by the Priest showing by his Deeds, that the Fear of God,
He could haue told you, that the most religious Emperor Theodosius being excommunicated by S. Ambrose was so farre from denying the authority of S. Ambrose ouer him that he submitted himselfe with all hum•lity,
He could have told you, that the most religious Emperor Theodosius being excommunicated by S. Ambrose was so Far from denying the Authority of S. Ambrose over him that he submitted himself with all hum•lity,
He could haue told you, that Basilius Macedo being present at the eight generall Councell, in his Oration to the Fathers there assembled, made open profession of his obedience to be Bishop and Church of Rome;
He could have told you, that Basil Macedo being present At the eight general Council, in his Oration to the Father's there assembled, made open profession of his Obedience to be Bishop and Church of Rome;
and that he gaue this memorable aduice to the Laity , that, whereas not they, but Bishops haue the charge of gouerment in the Church, with the power of binding and loosing, the dignity of Pastors belongs to them:
and that he gave this memorable Advice to the Laity, that, whereas not they, but Bishops have the charge of government in the Church, with the power of binding and losing, the dignity of Pastors belongs to them:
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And if from Emperors he had passed to Kings, he could haue told you, that howbeit in the time of Lucius the first Christian King of this Iland, there were many Churches sounded in Germany, France,
And if from Emperor's he had passed to Kings, he could have told you, that howbeit in the time of Lucius the First Christian King of this Island, there were many Churches sounded in Germany, France,
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but writ, and sent Embassadors to Eleutherius Pope, that from him, as from the supreme Pastor and Gouernor of the vniuersall Church, himselfe, his Queene,
but writ, and sent ambassadors to Eleutherius Pope, that from him, as from the supreme Pastor and Governor of the universal Church, himself, his Queen,
He could haue told you, that Pope Adrian the first being dead, and Leo chosen in this place, Kenulphus King of the Mercians writ to him , giuing thankes to God, that he had prouided for his flock so solicitous a Pastor, to whose commands (said he) I thinke fit to lend humbly an obedient eare.
He could have told you, that Pope Adrian the First being dead, and Leo chosen in this place, Kenulphus King of the Mercians writ to him, giving thanks to God, that he had provided for his flock so solicitous a Pastor, to whose commands (said he) I think fit to lend humbly an obedient ear.
If from England he had passed to other Countries, he could haue told you, that the most Christian King of France, Lewis the eleauenth, writing to Pius the second, saluted him with this title :
If from England he had passed to other Countries, he could have told you, that the most Christian King of France, Lewis the eleauenth, writing to Pius the second, saluted him with this title:
We haue you that are the Vicar of the liuing God, in so great veneration, that with a willing minde, we are ready to heare your sacred admonitions (especially in Ecclesiasticall affaires) as the voyce of our Pastor:
We have you that Are the Vicar of the living God, in so great veneration, that with a willing mind, we Are ready to hear your sacred admonitions (especially in Ecclesiastical affairs) as the voice of our Pastor:
IN the first place you alleage the example of Constantine the great, who was so farre from medling with Ecclesiasticall causes, that being solicited in the Councel of Nice, to heare and determine certaine controuersies of Bishops, he answeared :
IN the First place you allege the Exampl of Constantine the great, who was so Far from meddling with Ecclesiastical Causes, that being solicited in the Council of Nicaenae, to hear and determine certain controversies of Bishops, he answered:
In these words Constantine acknowledgeth the Episcopall power to be aboue the Imperiall, and that a Priest in Ecclesiasticall causes hath power to iudge of an Emperor,
In these words Constantine acknowledgeth the Episcopal power to be above the Imperial, and that a Priest in Ecclesiastical Causes hath power to judge of an Emperor,
for first the Donatists, that required iudges from Constantine in the cause of Cecilian, were heretikes, who as they had forsaken the communion of Gods Church,
for First the Donatists, that required judges from Constantine in the cause of Cecilian, were Heretics, who as they had forsaken the communion of God's Church,
and (as S. Augustine sayth were guilty of the horrible crime of erecting Altar against altars so in their recourse to Constantine they violated the lawes of the Church:
and (as S. Augustine say were guilty of the horrible crime of erecting Altar against Altars so in their recourse to Constantine they violated the laws of the Church:
since the beginning of the world that the iudgments of the Church did take their force from the Emperor ? And Osius admonishing Constantius the Arian Emperor:
since the beginning of the world that the Judgments of the Church did take their force from the Emperor? And Osius admonishing Constantius the Arian Emperor:
The like reprehension was giuen to the same Emperor by Leontius, that famous B. of Cesaraea, who had bene present at the Councell of Nice, & whom Cregorius Presbyter tearmeth.
The like reprehension was given to the same Emperor by Leontius, that famous B. of Cesaraea, who had be present At the Council of Nicaenae, & whom Cregorius Presbyter termeth.
And when the Captaine of the hereticall Emperor Valens required the Priests and Deacons of Edessa, to submit to the Emperor in matters of religion, representing to them, that it was madnesse to resist so great a Monarch;
And when the Captain of the heretical Emperor Valens required the Priests and Deacons of Edessa, to submit to the Emperor in matters of Religion, representing to them, that it was madness to resist so great a Monarch;
What? hath Valens together with the Empire gotten also the place and dignity of a Bishop? And when Dalmatius the Tribune with a publike Notary, was sent by Valentinian the yonger, to summon S. Ambrose to a disputation with Auxentius the Arian Bishop,
What? hath Valens together with the Empire got also the place and dignity of a Bishop? And when Dalmatius the Tribune with a public Notary, was sent by Valentinian the younger, to summon S. Ambrose to a disputation with Auxentius the Arian Bishop,
I answered (sayth S. Ambrose to the Emperor) the same, that your Father of glorious memory, not only answered in words vpon like occasion but also established by his lawes, that in causes of fayth,
I answered (say S. Ambrose to the Emperor) the same, that your Father of glorious memory, not only answered in words upon like occasion but also established by his laws, that in Causes of faith,
yea further, that if a Bishop should be questioned for his manners, this iudgment should likewise appertaine to Bishops &c. When haue you euer heard, m•st clement Emperor, that lay:
yea further, that if a Bishop should be questioned for his manners, this judgement should likewise appertain to Bishops etc. When have you ever herd, m•st clement Emperor, that lay:
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That Bishops had power to iudge of Emperors, but not Emperors to iudge of Bishops, shewing therby that he acknowledged himselfe to haue no power of a Iudge in Ecclesiasticall causes? Yea and this very fact of Constantine which you obiect, is so farre from yelding any precedent for secular Princes to iudge Ecclesiasticall causes, that it manifestly concludeth the contrary:
That Bishops had power to judge of Emperor's, but not Emperor's to judge of Bishops, showing thereby that he acknowledged himself to have no power of a Judge in Ecclesiastical Causes? Yea and this very fact of Constantine which you Object, is so Far from yielding any precedent for secular Princes to judge Ecclesiastical Causes, that it manifestly Concludeth the contrary:
as they required, he did it not without making this protestation before hand, that it belonged not to him to meddle with the iudgement of Christs Ministers.
as they required, he did it not without making this protestation before hand, that it belonged not to him to meddle with the judgement of Christ Ministers.
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as also Constantine himselfe, were then all actually present in France, yet he caused the Donatists together with the Iudges which he had giuen them, to trauaile to Rome, that according to the ancient custome and lawes of the Church the cause might be iudged by the Popes direction, and vnder his presidency.
as also Constantine himself, were then all actually present in France, yet he caused the Donatists together with the Judges which he had given them, to travail to Room, that according to the ancient custom and laws of the Church the cause might be judged by the Popes direction, and under his presidency.
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as from a Superior Iudge to the Pope, as to an inferior (as you falsly suppose) but by way of remission to him, to whom he knew that iudicature in right to belong:
as from a Superior Judge to the Pope, as to an inferior (as you falsely suppose) but by Way of remission to him, to whom he knew that judicature in right to belong:
for how could the Emperor that professed himselfe to haue no right of a Iudge in the causes of Bishops, giue power and commission vnto others, to iudge the cause of Cecilian? Wherfore,
for how could the Emperor that professed himself to have no right of a Judge in the Causes of Bishops, give power and commission unto Others, to judge the cause of Cecilian? Wherefore,
although S. Augustine in regard of the Donatists intention, call this remission, a delegation, yet withall he declareth, that the reason of this delegation, was,
although S. Augustine in regard of the Donatists intention, call this remission, a delegation, yet withal he Declareth, that the reason of this delegation, was,
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which sheweth, that it was not a delegation of authority, and power, but a relegation or remission of the cause, to whom the iudgement therof in right appertained.
which shows, that it was not a delegation of Authority, and power, but a relegation or remission of the cause, to whom the judgement thereof in right appertained.
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wheras if he had not bene absolute Iudge by his owne authority, but only by delegation from Constantine he could not haue added any other Iudges to those three which Constantine nominated.
whereas if he had not be absolute Judge by his own Authority, but only by delegation from Constantine he could not have added any other Judges to those three which Constantine nominated.
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or (as S. Augustine sayth giuing way to their peruersnesse, and hoping, that what he did would be auowed by the See Apostolike, he granted them another Councell of 200. Bishops at Arles, which hauing duely examined their cause, confirmed the Popes sentence,
or (as S. Augustine say giving Way to their perverseness, and hoping, that what he did would be avowed by the See Apostolic, he granted them Another Council of 200. Bishops At Arles, which having duly examined their cause, confirmed the Popes sentence,
which he did, but yet, A sanctis antistitibus postea veniam petiturus , with intention to aske pardon afterwards of the holy Bishops, for medling in a cause, that belonged not to his Court, but to theirs.
which he did, but yet, A sanctis antistitibus postea veniam petiturus, with intention to ask pardon afterwards of the holy Bishops, for meddling in a cause, that belonged not to his Court, but to theirs.
But what? did Constantines iudgement appease the fury of those obstinat heretikes? No: The Emperor (sayth S. Augustine is chosen Iudge the Emperors iudgement is despised. But no wonder:
But what? did Constantines judgement appease the fury of those obstinate Heretics? No: The Emperor (say S. Augustine is chosen Judge the Emperor's judgement is despised. But no wonder:
Who is there then, that seeth not how far this history is from prouing that Constantine acknowledged in himselfe any authority to meddle in Ecclesiasticall causes since he durst not iudge the cause of a Bishop? and charged the Donatists with neuer heard of impudency, arrogancy impiety fury pernersnesse porensy,
Who is there then, that sees not how Far this history is from proving that Constantine acknowledged in himself any Authority to meddle in Ecclesiastical Causes since he durst not judge the cause of a Bishop? and charged the Donatists with never herd of impudence, arrogance impiety fury pernersnesse porensy,
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and contemp of Christs authority, in flying from the iudgement of the Church to his secular tribunall? And that if in this cause he did any way assume to himselfe the person of a Iudge, it was with protestation to aske pardon of the holy Bishops, and in hope it would be auowed by them,
and contempt of Christ Authority, in flying from the judgement of the Church to his secular tribunal? And that if in this cause he did any Way assume to himself the person of a Judge, it was with protestation to ask pardon of the holy Bishops, and in hope it would be avowed by them,
and appealed to Iulian an Apostata from Christian religion, and a professed enemy to Christ, beseeching him to restore vnto them the Churches which Catholike Princes had taken from them,
and appealed to Iulian an Apostata from Christian Religion, and a professed enemy to christ, beseeching him to restore unto them the Churches which Catholic Princes had taken from them,
as a precedent of your doctrine, and Constantine as a paterne for secular Princes to meddle in Ecclesiasticall iudgments, I leaue to the readers censure:
as a precedent of your Doctrine, and Constantine as a pattern for secular Princes to meddle in Ecclesiastical Judgments, I leave to the Readers censure:
for if (as you pretend) this example of the Donatists flying from the iudgment of the Church to Constantine, be of force to proue, that the Popes iudgement will suffer an higher appeale,
for if (as you pretend) this Exampl of the Donatists flying from the judgement of the Church to Constantine, be of force to prove, that the Popes judgement will suffer an higher appeal,
why shall it not also be of force to proue, that the iudgement of Constantine will suffer an higher appeale to Iulian the Apostata? for the example of these Donatists is a precedent for the one,
why shall it not also be of force to prove, that the judgement of Constantine will suffer an higher appeal to Iulian the Apostata? for the Exampl of these Donatists is a precedent for the one,
Diuers hereticall Bishops of the East, Arians, Meletians, and Colluthians, assembled themselues at Tyre, to accuse Athanasius of many crimes, which themselues had maliciously forged,
Diverse heretical Bishops of the East, Arians, Meletians, and Colluthians, assembled themselves At Tyre, to accuse Athanasius of many crimes, which themselves had maliciously forged,
Constantine being informed therof, at the intreaty of Athanasius, call's them to him to yeld accompt of their proceeding, Ergo (say you) the Popes iudgment will suffer an higher appeale. A false consequence:
Constantine being informed thereof, At the entreaty of Athanasius, call's them to him to yield account of their proceeding, Ergo (say you) the Popes judgement will suffer an higher appeal. A false consequence:
against which his Arian aduersaries were with such violent and insuperable malignity bent, as he had no meanes to auoyd so great mischiefs, tending to the ouerthrow of Catholike Religion,
against which his Arian Adversaries were with such violent and insuperable malignity bent, as he had no means to avoid so great mischiefs, tending to the overthrow of Catholic Religion,
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Lastly you obiect , that, When the cause Ecclesiasticall requireth, Constantine proceedeth to denounce punishment by his owne authority, against whomsoeuer that shall honor the memory of those Bishops, Theognis, and Eusebius.
Lastly you Object, that, When the cause Ecclesiastical requires, Constantine Proceedeth to denounce punishment by his own Authority, against whomsoever that shall honour the memory of those Bishops, Theognis, and Eusebius.
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and moreouer had committed many other most enormous crimes, some of which Constantine hauing mentioned in his Epistle to the people of Nicomedia, addeth :
and moreover had committed many other most enormous crimes, Some of which Constantine having mentioned in his Epistle to the people of Nicomedia, adds:
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and what the lawes of God, and his Church require at the hands of euery good Christian Prince, which is to defend and maintaine the authorities and iudgements of the Church.
and what the laws of God, and his Church require At the hands of every good Christian Prince, which is to defend and maintain the authorities and Judgments of the Church.
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But in three other places contradicting your selfe, and S. Augustine, you say, he committed it to Pope Iulius, shewing therin your ignorance in Ecclesiasticall history:
But in three other places contradicting your self, and S. Augustine, you say, he committed it to Pope Julius, showing therein your ignorance in Ecclesiastical history:
for if (as S. Augustine truly sayth) it was committed to Melchiades, how could it be committed to Iulius, who was not chosen Pope, till aboue 20. yeares after Melchiades his death,
for if (as S. Augustine truly say) it was committed to Melchiades, how could it be committed to Julius, who was not chosen Pope, till above 20. Years After Melchiades his death,
and betweene whom, and Iulius, were other two Popes, Syluester, & Marke? With like ignorance you say , The Emperor chargeth all the Bishops of the Prouince of Tyre to appeare before him:
and between whom, and Julius, were other two Popes, Sylvester, & Mark? With like ignorance you say, The Emperor charges all the Bishops of the Province of Tyre to appear before him:
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for Tyre hath not many Bishops, nor is it a Prouince, but a City in the prouince of Phenicia, in which the Arians held their wicked Councell against S. Athanasius.
for Tyre hath not many Bishops, nor is it a Province, but a city in the province of Phenicia, in which the Arians held their wicked Council against S. Athanasius.
for here, and in your Index of the tenth Chapter prefixed before this your Grand Imposture, you name him immediatly after Constantine, and before Theodosius the yonger:
for Here, and in your Index of the tenth Chapter prefixed before this your Grand Imposture, you name him immediately After Constantine, and before Theodosius the younger:
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and both in the same Index, and page 167. you expresly declare that the Emperor which you obiect against vs immediatly after Constantine is Theodosius the elder.
and both in the same Index, and page 167. you expressly declare that the Emperor which you Object against us immediately After Constantine is Theodosius the elder.
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And finally because vnlesse by this Theodosius, you meane the elder, you obiect nothing at all out of him against vs, which yet in the places alleaged you professe to do in this Chapter.
And finally Because unless by this Theodosius, you mean the elder, you Object nothing At all out of him against us, which yet in the places alleged you profess to do in this Chapter.
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and willing to lay hold of any thing, true or false, to help your selfe in the defence of a bad cause, you should haue said, that Theodosius (not the elder,
and willing to lay hold of any thing, true or false, to help your self in the defence of a bad cause, you should have said, that Theodosius (not the elder,
but) the yonger, sauoring the Arch-heretike Eutyches, and seduced by his high Chamberlaine Chrysaphius an Eutychian Heretike, gaue authority to Dioscorus an hereticall Bishop of Alexandria,
but) the younger, savouring the Arch-heretic Eutyches, and seduced by his high Chamberlain Chrysaphius an Eutychian Heretic, gave Authority to Dioscorus an heretical Bishop of Alexandria,
& of the same sect with Eutyches, to moderate causes, not in a true Councell, but in a sacrilegions Conuenticle at Ephesus, in which Eutyches was absolued, his heresy approued;
& of the same sect with Eutyches, to moderate Causes, not in a true Council, but in a sacrilegious Conventicle At Ephesus, in which Eutyches was absolved, his heresy approved;
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but by all writers is called Synodus Piratica, and Latrocinium Ephesinum, The piraticall Synod, and the Ephesine theeuery, or (as Socrates termeth it Vesanum Ephesi Conciliabulum, The frantike Conuenticle of Ephesus:
but by all writers is called Synod Piratica, and Latrocinium Ephesinum, The piratical Synod, and the Ephesine thievery, or (as Socrates termeth it Vesanum Ephesus Conciliabulum, The frantic Conventicle of Ephesus:
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I appeale now to the Reader, whether you haue not shewed great ignorance, and in the highest degree wronged that most religious Emperor Theodosius the elder, in making him patron of the Eutychian heresy,
I appeal now to the Reader, whither you have not showed great ignorance, and in the highest degree wronged that most religious Emperor Theodosius the elder, in making him patron of the Eutychian heresy,
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and most of all, in producing him for your Protestant doctrine against the Roman Church? to which he so firmely adhered, that he held her to be the Head, and center of Catholike communion.
and most of all, in producing him for your Protestant Doctrine against the Roman Church? to which he so firmly adhered, that he held her to be the Head, and centre of Catholic communion.
And therfore intending to establish the true fayth, and free the whole Empire from the pernicious doctrines of diuers heretikes, which liued in those dayes, he made that famous Law, which Iustinian hath inserted into his Code,
And Therefore intending to establish the true faith, and free the Whole Empire from the pernicious doctrines of diverse Heretics, which lived in those days, he made that famous Law, which Iustinian hath inserted into his Code,
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Our will is, that all the people ruled by the Empire of our Clemency, shall liue in the same religion which the diuine Apostle Peter deliuered to the Romans,
Our will is, that all the people ruled by the Empire of our Clemency, shall live in the same Religion which the divine Apostle Peter Delivered to the Roman,
And the same, or not vnlike to this law of Theodosius, is that, which Gratian that gouerned the Empire together with Theodosius, made, to reduce all heretikes to the true Church, and fayth of Christ:
And the same, or not unlike to this law of Theodosius, is that, which Gratian that governed the Empire together with Theodosius, made, to reduce all Heretics to the true Church, and faith of christ:
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which commandment (as he further expresseth was without contradiction executed throughout all Nations. By this it appeares, that if Doctor Morton had liued in the dayes of Theodosius,
which Commandment (as he further Expresses was without contradiction executed throughout all nations. By this it appears, that if Doctor Mortonum had lived in the days of Theodosius,
Theodosius the yonger, and Honorius, both Emperors, say, that the Patriarke of Constantinople hath the same right ouer those in subiection to him, which the Pope hath euer his.
Theodosius the younger, and Honorius, both Emperor's, say, that the Patriarch of Constantinople hath the same right over those in subjection to him, which the Pope hath ever his.
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We ordaine (sayth he) according to the definitions of the holy Councells, that the most holy Pope of the elder Rome is to be the first of all Prelates,
We ordain (say he) according to the definitions of the holy Counsels, that the most holy Pope of the elder Room is to be the First of all Prelates,
the Glosse alleageth the Emperor saying, that the B. of Constantinople hath the same right ouer those in subiection vnder him, which the Pope hath ouer his. True:
the Gloss allegeth the Emperor saying, that the B. of Constantinople hath the same right over those in subjection under him, which the Pope hath over his. True:
but in quibusdam, in some, which the Glosse nominateth. Yf you compare them precisely, as Bishops of their peculiar Dioceses of Rome, and Constantinople,
but in Some, in Some, which the Gloss nominateth. If you compare them precisely, as Bishops of their peculiar Dioceses of Room, and Constantinople,
or as Patriarkes, he of Constantinople hath the same rightes in his Dioces, and Patriarkeship of Constantinople, that the Pope (considered precisely as Bishop and Patriarke) hath ouer his Dioces of Rome, & Patriarkeship of the West.
or as Patriarchs, he of Constantinople hath the same rights in his Diocese, and Patriarkeship of Constantinople, that the Pope (considered precisely as Bishop and Patriarch) hath over his Diocese of Room, & Patriarkeship of the West.
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nor Theodora the Empresse that protected Anthymus would haue permitted, if they had not acknowledged the subiection of the Patriarke of Constantinople, to the B. of Rome.
nor Theodora the Empress that protected Anthymus would have permitted, if they had not acknowledged the subjection of the Patriarch of Constantinople, to the B. of Rome.
THe Emperors Theodosius and Valentinian (say you) in their letters to Cyrill, require all Bishops without exception, to be present at the Councell of Ephesus,
THe Emperor's Theodosius and Valentinian (say you) in their letters to Cyril, require all Bishops without exception, to be present At the Council of Ephesus,
for first, the letters of Theodosius and Valentinian to Cyrill were to call him, and other Bishops to the first Councell of Ephesus, which was held & finished in the tyme Celestine Pope, nine yeares before Leo was created B. of Rome.
for First, the letters of Theodosius and Valentinian to Cyril were to call him, and other Bishops to the First Council of Ephesus, which was held & finished in the time Celestine Pope, nine Years before Leo was created B. of Rome.
3. Howbeit Theodosius in the yeare 449. which was 19. yeares after the writing of that letter to Cyrill, by his owne authority assembled the Piratioall Synod of Ephesus in fauor of the Eutychian heresy;
3. Howbeit Theodosius in the year 449. which was 19. Years After the writing of that Letter to Cyril, by his own Authority assembled the Piratioall Synod of Ephesus in favour of the Eutychian heresy;
yet knowing, that no Councell can be valide, which is not celebrated by the consent and authority of the B. of Rome, he writ to Leo then Pope, inuiting him to it.
yet knowing, that no Council can be valide, which is not celebrated by the consent and Authority of the B. of Rome, he writ to Leo then Pope, inviting him to it.
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and to be in it selfe so manifestly impious, that (as he writ to the holy Patriarke Flauianus , another Councell might no way seeme necessary for the condemnation of it;
and to be in it self so manifestly impious, that (as he writ to the holy Patriarch Flavianus, Another Council might no Way seem necessary for the condemnation of it;
and withall fore-seeing the great mischiefes that were like to ensue out of the Councell intended by Theodosius, endeauored to diuert him wholly from that purpose,
and withal Foreseeing the great mischiefs that were like to ensue out of the Council intended by Theodosius, endeavoured to divert him wholly from that purpose,
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But seeing he could draw the Emperor to neither of these conditions, least on his part any thing should be wanting which might seeme auaileable for the destruction of Heresy,
But seeing he could draw the Emperor to neither of these conditions, lest on his part any thing should be wanting which might seem available for the destruction of Heresy,
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and peace of the Church, he sent Legates in his steed to preside in the Councell, at which himselfe could not be present for the reasons expressed in diuers of his epistles :
and peace of the Church, he sent Legates in his steed to preside in the Council, At which himself could not be present for the Reasons expressed in diverse of his Epistles:
if he would renounce his errors and aske pardon of them (as by libell presented to the See Apostolike he had promised to do) or els to pronounce the last sentence of condemnation against him.
if he would renounce his errors and ask pardon of them (as by libel presented to the See Apostolic he had promised to do) or Else to pronounce the last sentence of condemnation against him.
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Leo's owne words are, that he hopeth to obtaine so much pardon, and fauor, that his Legates might be accepted of in his steed, you speake not truly: for his words are:
Leo's own words Are, that he Hopes to obtain so much pardon, and favour, that his Legates might be accepted of in his steed, you speak not truly: for his words Are:
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Because you know, that my presence at Rome importeth for the common good, so that, saluâ Clementiae Vestrae veniâ ▪ by the good leaue of your Clemency, I might not deny my selfe to the loue,
Because you know, that my presence At Rome imports for the Common good, so that, saluâ Clementiae Vestrae veniâ ▪ by the good leave of your Clemency, I might not deny my self to the love,
And it is to be noted, that these words are not spoken by Leo to the Emperors (as out of your discourse it may seeme to our English reader) but to Pulcheria, a woman, who (witnesse the Apostle may not speake in the Church, much lesse assemble Councells, or moderate Ecclesiasticall causes.
And it is to be noted, that these words Are not spoken by Leo to the Emperor's (as out of your discourse it may seem to our English reader) but to Pulcheria, a woman, who (witness the Apostle may not speak in the Church, much less assemble Counsels, or moderate Ecclesiastical Causes.
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And your illation out of them, that Emperors haue power to moderate Ecclesiasticall causes, and assemble Councells, is a consequence, that suiteth not well with your iudgment, and learning.
And your illation out of them, that Emperor's have power to moderate Ecclesiastical Causes, and assemble Counsels, is a consequence, that suiteth not well with your judgement, and learning.
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But by others he is iustly excused, and in particular by Baronius , alleaging for his iustification (as you confesse , that he being a man wholly illiterate, his Ecclesiasticall Constitutions were made by Epiphanius and Menas Patriarkes of Constantinople,
But by Others he is justly excused, and in particular by Baronius, alleging for his justification (as you confess, that he being a man wholly illiterate, his Ecclesiastical Constitutions were made by Epiphanius and Menas Patriarchs of Constantinople,
and hereticall Prelates and people (which at that tyme abounded in the East) and especially by the Patriarkes of Constantinople, many of them hauing bene infected with heresy.
and heretical Prelates and people (which At that time abounded in the East) and especially by the Patriarchs of Constantinople, many of them having be infected with heresy.
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This is apparent out of the expresse testimonies of Iustinian himselfe, who not once, but often professeth , that concerning Ecclesiasticall affaires, he decreed nothing,
This is apparent out of the express testimonies of Iustinian himself, who not once, but often Professes, that Concerning Ecclesiastical affairs, he decreed nothing,
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Wherfore Iustinian in those constitutions did nothing, but what a Catholike and religious Prince might lawfully do, without preiudice to the authority of the See Apostolike,
Wherefore Iustinian in those constitutions did nothing, but what a Catholic and religious Prince might lawfully do, without prejudice to the Authority of the See Apostolic,
We preserue (sayth he in his law to Epiphanius Patriarke of Constantinople the estate of the vnity of the most holy Churches, in all things, with the most holy Pope of old Rome, to whom we haue also written the like:
We preserve (say he in his law to Epiphanius Patriarch of Constantinople the estate of the unity of the most holy Churches, in all things, with the most holy Pope of old Room, to whom we have also written the like:
And in the Law Inter claras , into which is inserted that famous Epistle which he sent by Hypatius and Demetrius, with a solemne Embassage to Pope Iohn, against Cyrus and Eulogius, Legates of the Acemites, he sayth:
And in the Law Inter claras, into which is inserted that famous Epistle which he sent by Hypatius and Demetrius, with a solemn Embassy to Pope John, against Cyrus and Eulogius, Legates of the Acemites, he say:
Yielding honor to the Apostolike See, and to your Holynesse, (which is, and euer hath bene our desire) and honoring your Blessednesse as it becometh vs to honor our Father, we haue speedily giuen notice to your Holynesse, of all things, that belong to the ecclesiasticall state:
Yielding honour to the Apostolic See, and to your Holiness, (which is, and ever hath be our desire) and honouring your Blessedness as it Becometh us to honour our Father, we have speedily given notice to your Holiness, of all things, that belong to the ecclesiastical state:
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for we haue had great care, to preserue the Vnity of your Apostolike See ▪ and the state of the holy Churches of God &c. And thersore we haue made hast to subiect,
for we have had great care, to preserve the Unity of your Apostolic See ▪ and the state of the holy Churches of God etc. And thersore we have made haste to Subject,
and the Popes answeare to him, which are extant in the same Law. 3. By the testimony which Iustinian himselfe giues therof in his Law to Epiphanius Patriarke of Constantinople ,
and the Popes answer to him, which Are extant in the same Law. 3. By the testimony which Iustinian himself gives thereof in his Law to Epiphanius Patriarch of Constantinople,
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2. Wheras Iustinian call's the Pope, The chief, and Head of all Bishops, and the Roman Church, The Head of all Churches, you answeare , that, we haue heard how common the word Caput hath bene, without any sense of Monarchy.
2. Whereas Iustinian call's the Pope, The chief, and Head of all Bishops, and the Roman Church, The Head of all Churches, you answer, that, we have herd how Common the word Caput hath be, without any sense of Monarchy.
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If this Rescript of Iustinian be taken so rigidly, as we would haue it, it is contradictory to another Constitution of his, in which he grants the chiefe right in ecclesiasticall causes, to belong to the Gouernor of euery Prouince.
If this Rescript of Iustinian be taken so rigidly, as we would have it, it is contradictory to Another Constitution of his, in which he grants the chief right in ecclesiastical Causes, to belong to the Governor of every Province.
To proue that he banished Siluerius, you set downe these words, as of Baronius: Siluerium Papam mittit in exilium, Iustinian sendeth Siluerius Pope into banishment. But you abuse Baronius: He hath no such words;
To prove that he banished Siluerius, you Set down these words, as of Baronius: Siluerium Pope Sends in exilium, Iustinian sends Siluerius Pope into banishment. But you abuse Baronius: He hath not such words;
partly at the instigation of the hereticall Empresse Theodora, offended with him, because he would not replace in the See of Constantinople, Anthymus an Eutychian heretike,
partly At the instigation of the heretical Empress Theodora, offended with him, Because he would not replace in the See of Constantinople, Anthymus an Eutychian heretic,
Yea Baronius witnesseth, that the Bishop of Patara comming to the Emperor, and shewing him how displeasing it was to God, that the Pope, who is ouer the Church of the whole world,
Yea Baronius Witnesseth, that the Bishop of Patara coming to the Emperor, and showing him how displeasing it was to God, that the Pope, who is over the Church of the Whole world,
& to whom no King in the world is comparable, should be driuen from his See, he presently commanded him to be recalled from the place of banishment, to Rome, that the accusations against him of Treason might be examined.
& to whom no King in the world is comparable, should be driven from his See, he presently commanded him to be Recalled from the place of banishment, to Room, that the accusations against him of Treason might be examined.
But if Baronius had said, that Iustinian himselfe, euen before his fall into heresy, had banished not only Vigilius, (as he doth) but also Siluerius (as Bozius by you cited sayth he did) doth it therfore follow, that he had done well? May not among Catholikes, Children sometimes forgetting their duety, rise against their Parents,
But if Baronius had said, that Iustinian himself, even before his fallen into heresy, had banished not only Vigilius, (as he does) but also Siluerius (as Bozius by you cited say he did) does it Therefore follow, that he had done well? May not among Catholics, Children sometime forgetting their duty, rise against their Parents,
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as King Henry the second did the death of S. Thomas of Canterbury? Did not Constantine misinformed by the Ariaus, banish S. Athanasius ? And was not S. Chrysostome condemned by a Councell of Catholike Bishops,
as King Henry the second did the death of S. Thomas of Canterbury? Did not Constantine misinformed by the Ariaus, banish S. Athanasius? And was not S. Chrysostom condemned by a Council of Catholic Bishops,
and banished out of a Catholike Citty, by Arcadius a Catholike Emperor, at the instance of Eudoxia his wyfe, a Catholike Empresse? And yet both he and she were so far from not beliueing the supreme authority of the Roman Church,
and banished out of a Catholic city, by Arcadius a Catholic Emperor, At the instance of Eudoxia his wife, a Catholic Empress? And yet both he and she were so Far from not beliueing the supreme Authority of the Roman Church,
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What therfore Iustinian did in his wrath, either against Siluerius, or Vigilius, is no Argument to proue his no subiection to the B. of Rome, whom he called and acknowledged to be his Father:
What Therefore Iustinian did in his wrath, either against Siluerius, or Vigilius, is no Argument to prove his no subjection to the B. of Rome, whom he called and acknowledged to be his Father:
but of that Patriarkeship, as it appeareth by the contexture following, and by his other Lawes , in which he declareth the Pope to be Head of all the holy Prelates of God;
but of that Patriarkeship, as it appears by the contexture following, and by his other Laws, in which he Declareth the Pope to be Head of all the holy Prelates of God;
Concerning Priority of place in generall Councells, whether it be due to the Pope, or to Emperors, some ghesse may be had, by what already you haue heard for if the Episcopall dignity be aboue the Imperiall,
Concerning Priority of place in general Counsels, whither it be due to the Pope, or to Emperor's, Some guess may be had, by what already you have herd for if the Episcopal dignity be above the Imperial,
The children of them that humbled thee, shall come crowching to thee, out of an ancient Record of the order of S. Benedict, concerning the customes of the Catholike Church, reporteth, that Kings in ancient times going to the Synods of Bishops, did prostrate themselues before them,
The children of them that humbled thee, shall come crouching to thee, out of an ancient Record of the order of S. Benedict, Concerning the customs of the Catholic Church, Reporteth, that Kings in ancient times going to the Synods of Bishops, did prostrate themselves before them,
and all the Patriarkes, as in some others, in which for honors sake, it was granted to Emperors, to signe before other Bishops inferior to Patriarkes.
and all the Patriarchs, as in Some Others, in which for honours sake, it was granted to Emperor's, to Signen before other Bishops inferior to Patriarchs.
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though they were present in the same City, as was Vigilius, when the fifth generall Councell was celebrated, Bellarmine answeareth, that the Greek Bishops would haue preferred the Emperors in place aboue the Popes, which was not to be endured. So you.
though they were present in the same city, as was Vigilius, when the fifth general Council was celebrated, Bellarmine Answers, that the Greek Bishops would have preferred the Emperor's in place above the Popes, which was not to be endured. So you.
But is this all? Doth not Bellarmine giue another reason of far more weight? Why do you conceale it? But be it as Bellarmine coniectureth, that if the Popes had bene personally present, the Greeke Bishops would haue giuen priority of place to their Emperors, how do you proue, that in so doing, they should haue done well? for they would likewise haue placed Epiphanius Patriarke of Constantinople, in a seate equall to Iohn the first Pope of that name,
But is this all? Does not Bellarmine give Another reason of Far more weight? Why do you conceal it? But be it as Bellarmine conjectureth, that if the Popes had be personally present, the Greek Bishops would have given priority of place to their Emperor's, how do you prove, that in so doing, they should have done well? for they would likewise have placed Epiphanius Patriarch of Constantinople, in a seat equal to John the First Pope of that name,
As 1. That the Popes being aged men, and separated by a large distance of sea and land from the East, in which the eight first Generall Councels were held, were not fit to vndertake so long iourneys. 2. Because (as the Fathers of the first Councell of Arles sayd to Siluester, expressing their griefe, that they could not haue his presence at their Coūcell) his residence was more necessary at Rome, where the Apostles continually sit,
As 1. That the Popes being aged men, and separated by a large distance of sea and land from the East, in which the eight First General Counsels were held, were not fit to undertake so long journeys. 2. Because (as the Father's of the First Council of Arles said to Sylvester, expressing their grief, that they could not have his presence At their Council) his residence was more necessary At Room, where the Apostles continually fit,
because he being then lawfull Pope, by election of the Clergy of Rome, would giue no occasion of renewing the memory of his entrance into the Papacy by intrusion,
Because he being then lawful Pope, by election of the Clergy of Rome, would give no occasion of renewing the memory of his Entrance into the Papacy by intrusion,
though in his particular, he condemned them, yet for feare of breeding a schisme in the Church, he would not be personally present at a Councell, in which they should be publikely condemned, without the assistance of the Westerne Bishops, who earnestly withstood their condemnation.
though in his particular, he condemned them, yet for Fear of breeding a Schism in the Church, he would not be personally present At a Council, in which they should be publicly condemned, without the assistance of the Western Bishops, who earnestly withstood their condemnation.
but also of Ethnick and Heathen Emperors, as well by corporall, as by spirituall punishments, euen to the depriuing them of their Kingdomes, and liues.
but also of Ethnic and Heathen Emperor's, as well by corporal, as by spiritual punishments, even to the depriving them of their Kingdoms, and lives.
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And that they may seeme to exact this plenitude of authority by diuine Law, Pope Innocent the ihird maketh this Papall Decree, concluding the Emperors to be subiect to the Popes,
And that they may seem to exact this plenitude of Authority by divine Law, Pope Innocent the ihird makes this Papal decree, concluding the Emperor's to be Subject to the Popes,
This argument you take out of an epistle of Innocent, written to the Emperor of Constantinople, who conceauing that Innocent in a letter had reprehended him,
This argument you take out of an epistle of Innocent, written to the Emperor of Constantinople, who conceiving that Innocent in a Letter had reprehended him,
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Innocent in his answere hauing proued euidently, that the Emperor misunderstood S. Peters words, addeth, that he might haue learned the prerogatiue of Priesthood, by what God himselfe spake, not to a King, but to a Priest;
Innocent in his answer having proved evidently, that the Emperor misunderstood S. Peter's words, adds, that he might have learned the prerogative of Priesthood, by what God himself spoke, not to a King, but to a Priest;
but only proueth the receaued doctrine of the ancient Fathers, that the Episcopall dignity excelleth the Imperial, as for as the Sunne surpasseth the Moone, & the soule the body:
but only Proves the received Doctrine of the ancient Father's, that the Episcopal dignity excels the Imperial, as for as the Sun Surpasses the Moon, & the soul the body:
Which (sayth he to the Emperor) if your Imperiall Highnesse did prudently consider, you would not cause ▪ nor permit the Patriarke of Constantinople, a great,
Which (say he to the Emperor) if your Imperial Highness did prudently Consider, you would not cause ▪ nor permit the Patriarch of Constantinople, a great,
Is it not then intolerable falshood to say, this Epistle is a Papall decree, wherby Innocent and other Popes of after ages challenge an absolute power by diuine Law, ouer all Christian and Heathen Kings,
Is it not then intolerable falsehood to say, this Epistle is a Papal Decree, whereby Innocent and other Popes of After ages challenge an absolute power by divine Law, over all Christian and Heathen Kings,
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The Authors whom you are pleased to call, The Popes Parats, and Parasites, and to produce as witnesses of these your falsities, are Bozius, Bellarmine, and Carerius:
The Authors whom you Are pleased to call, The Popes Parats, and Parasites, and to produce as Witnesses of these your falsities, Are Bozius, Bellarmine, and Carerius:
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Of which three, the two first, Bozius and Bellarmine, where you cite them, are so far from drawing any such conclusion from that Glosse, that they make no mention at all of the Glosse.
Of which three, the two First, Bozius and Bellarmine, where you Cite them, Are so Far from drawing any such conclusion from that Gloss, that they make no mention At all of the Gloss.
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Yea Bellarmine out of that very Epistle, and out of those very words of Innocent which you obiect, proueth els where , that the Pope hath no temporall dominion ouer Christian Princes;
Yea Bellarmine out of that very Epistle, and out of those very words of Innocent which you Object, Proves Else where, that the Pope hath no temporal dominion over Christian Princes;
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but how vnsincerely you haue heretofore cited him, in this very matter, F. Persons in his Treatise tending to Mitigation, against the seditious writings of Thomas Morion Minister, hath shewed long since .
but how unsincerely you have heretofore cited him, in this very matter, F. Persons in his Treatise tending to Mitigation, against the seditious writings of Thomas Morion Minister, hath showed long since.
And because he truly obserueth, that you hardly cite any Author without some sleight or other, I suspect that here you deale no otherwise with Carerius.
And Because he truly observeth, that you hardly Cite any Author without Some sleight or other, I suspect that Here you deal no otherwise with Carerius.
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SEcondly you say , Popes exact of Emperors, be they Christians, or Ethnickes, subiection and subordination (when they meane to dispossesse them of their kingdomes,
SEcondly you say, Popes exact of Emperor's, be they Christians, or Ethnics, subjection and subordination (when they mean to dispossess them of their kingdoms,
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Good God, that the world should be so bewitched by them, as to account them Pastors of the Church, who feed their people with thornes, swords, daggers and pistolls.
Good God, that the world should be so bewitched by them, as to account them Pastors of the Church, who feed their people with thorns, swords, daggers and Pistols.
For what els meane these grosses, wherby the word of God is so notoriously prophaned for patronizing of rebellions and murders? All these are your words, false I am sure, and slanderous;
For what Else mean these grosses, whereby the word of God is so notoriously Profaned for patronizing of rebellions and murders? All these Are your words, false I am sure, and slanderous;
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He writing to Pope Eugenius , condemneth the Papall Glosse to his face, teaching, that in this text, vnder the figuratiue speach of rurall sweat, is expressed the spirituall labour &c, shewing therby, that your Popes might haue proued for their aduantage, out of that text, rather a right to become gardeners and carpenters,
He writing to Pope Eugenius, Condemneth the Papal Gloss to his face, teaching, that in this text, under the figurative speech of rural sweat, is expressed the spiritual labour etc., showing thereby, that your Popes might have proved for their advantage, out of that text, rather a right to become gardeners and Carpenters,
He only admonisheth Eugenius, that being placed in a seat of eminēcy, from whence, as from a watch-tower, he beholdeth all, he neither giue himselfe to idlenesse, his function being an office of spirituall labor,
He only Admonisheth Eugenius, that being placed in a seat of eminency, from whence, as from a watchtower, he beholdeth all, he neither give himself to idleness, his function being an office of spiritual labour,
nor be puffed vp with pride, but gouerne in humility, which he calleth, The chiefest gemme among all the ornaments of the high Priest, and to that end representeth vnto him, the admonition which S. Peter gaue to all Prelats , not no dominier in the Clergy,
nor be puffed up with pride, but govern in humility, which he calls, The chiefest gem among all the Ornament of the high Priest, and to that end Representeth unto him, the admonition which S. Peter gave to all Prelates, not no dominier in the Clergy,
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thou art Abel in primacy, Nōe in gouerment, in Patriarkship Abraham, in order Melchisedech, in dignity Aaron, in authority Moyses, in iudicature Samuel, in power Peter, and by Vnction Christ.
thou art Abel in primacy, None in government, in Patriarchship Abraham, in order Melchizedek, in dignity Aaron, in Authority Moses, in judicature Samuel, in power Peter, and by Unction christ.
for to which (I will not say) of the Bishops, but euen of the Apostles were the sheepe committed so absolutely and without exception? If thou louest me Peter, feed my sheepe.
for to which (I will not say) of the Bishops, but even of the Apostles were the sheep committed so absolutely and without exception? If thou love me Peter, feed my sheep.
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To whom is it not manifest, that he designed not any, but assigned all? where no distinction is put, no exception is made &c. The power of others is confined within certaine limits:
To whom is it not manifest, that he designed not any, but assigned all? where no distinction is put, no exception is made etc. The power of Others is confined within certain Limits:
and deliuer him to Satan? All these words are S. Bernards, which I haue transcribed, that the reader may see, he belieued the Pope to be Pastor and Gouernor of the vniuersall Church,
and deliver him to Satan? All these words Are S. Bernards, which I have transcribed, that the reader may see, he believed the Pope to be Pastor and Governor of the universal Church,
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which power he declareth againe in another Epistle , out of the same text of Hieremy, speaking to Eugenius, of deposing a wicked Bishop of the Ruthenians.
which power he Declareth again in Another Epistle, out of the same text of Jeremiah, speaking to Eugenius, of deposing a wicked Bishop of the Ruthenians.
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The like interpretation is made by 32. Bishops in the Councell of Hierusalem, and reported in that of Constantinople vnder Menas , to iustify their sentence of deposition against Anthymus B. of Trebizond.
The like Interpretation is made by 32. Bishops in the Council of Jerusalem, and reported in that of Constantinople under Menas, to justify their sentence of deposition against Anthymus B. of Trebizond.
And Theophilus Patriarke of Alexandria a familiar friend to S. Hierome (as their mutuall Epistles declare) out of the same text proueth the power of condemning heresies, giuen by Christ to his Church, which (sayth he) we see now performed: for the Church of Christ with the Euangelicall sword hath cut off the heads of Origens serpents.
And Theophilus Patriarch of Alexandria a familiar friend to S. Jerome (as their mutual Epistles declare) out of the same text Proves the power of condemning heresies, given by christ to his Church, which (say he) we see now performed: for the Church of christ with the Evangelical sword hath Cut off the Heads of Origens Serpents.
for patronizing of rebellions, and murders, making from pretence of Scripture a Decree to dispossesse Emperors, Christian and heathen of their kingdomes,
for patronizing of rebellions, and murders, making from pretence of Scripture a decree to dispossess Emperor's, Christian and heathen of their kingdoms,
It is to be noted that this decree of Boniface, on which you are pleased to inflict so seuere a censure, are the very words of S. Bernard, taken out of his fourth booke of Consideration to Eugenius. Wherfore you must confesse, that S. Bernard prophaned the word of God notoriously for patronizing rebellions and murders,
It is to be noted that this Decree of Boniface, on which you Are pleased to inflict so severe a censure, Are the very words of S. Bernard, taken out of his fourth book of Consideration to Eugenius. Wherefore you must confess, that S. Bernard Profaned the word of God notoriously for patronizing rebellions and murders,
and whom Caluin himselfe acknowledgeth to speake in those his bookes of Consideration, as if Truth herselfe did speake, you lay it on Boniface Pope, that so you may haue some colour to raile freely at him,
and whom Calvin himself acknowledgeth to speak in those his books of Consideration, as if Truth herself did speak, you lay it on Boniface Pope, that so you may have Some colour to rail freely At him,
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which if it were true, how could the Councels of Ephesus and Chalcedon haue deposed Nestorius and Dioscorus, not to mention a thousand such exāples, of which Ecclesiasticall histories are full? Yea the word denuntiare which Lyra vseth, doth not obscurely import so much:
which if it were true, how could the Counsels of Ephesus and Chalcedon have deposed Nestorius and Dioscorus, not to mention a thousand such Examples, of which Ecclesiastical histories Are full? Yea the word denuntiare which Lyra uses, does not obscurely import so much:
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And so do secular Iudges, when they threaten them with corporall chastisements. SECT. III. Your third Argument, out of the examples of Popes, examined.
And so do secular Judges, when they threaten them with corporal chastisements. SECT. III. Your third Argument, out of the Examples of Popes, examined.
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SOme Popes (say you) haue not bene idle, but haue put their positions in practise, by deposing Kings and Emperors, sporting themselues with tossing the crownes from their heads, not for any note of heresy,
some Popes (say you) have not be idle, but have put their positions in practice, by deposing Kings and Emperor's, sporting themselves with tossing the crowns from their Heads, not for any note of heresy,
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and 630. in the Councell of Chalcedon, deposed Nestorius, and Dioscorus, they did it to sport themselues with tossing the myters of Patriarkes from their heads? If any Popes haue deposed Kings or Emperors, my assumpt is not, either to defend,
and 630. in the Council of Chalcedon, deposed Nestorius, and Dioscorus, they did it to sport themselves with tossing the mitres of Patriarchs from their Heads? If any Popes have deposed Kings or Emperor's, my assumpt is not, either to defend,
and that for God feared not to enterprise whatsoeuer was iust. A man (sayth Schafnaburgensis of great constancy, and inuincible courage against auarice.
and that for God feared not to enterprise whatsoever was just. A man (say Schaffnaburgensis of great constancy, and invincible courage against avarice.
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and sanctity, and illustrious for miracles in his life, and after his death) writ against Guibertus, the Antipope, set vp by the wicked Emperor Henry the fourth:
and sanctity, and illustrious for Miracles in his life, and After his death) writ against Guibertus, the Antipope, Set up by the wicked Emperor Henry the fourth:
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And how true this testimony of S. Anselme is, appeareth by the formall words of his election set downe by Platina , wherin Cardinalls, Bishops, Abbots, Priests, all degrees of Ecclesiasticall men,
And how true this testimony of S. Anselm is, appears by the formal words of his election Set down by Platina, wherein Cardinals, Bishops, Abbots, Priests, all Degrees of Ecclesiastical men,
and his person for that cause so hatefull, that (as Vrspergensis reporteth) when he died, there was not any one found in the whole Christian world, that sorowed for his death;
and his person for that cause so hateful, that (as Vespergensis Reporteth) when he died, there was not any one found in the Whole Christian world, that sorrowed for his death;
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Much more in this kind is reported by the afore-cited Authors, to which Marianus Scotus an historian of that tyme, addeth , that the Catholikes, which liued then in the Church, seeing and hearing the horrible and vnheard-of crimes of Henry, inflamed with the zeale of God for the house of Israel, in imitation of the Prophet Helias, sent messengers to Alexander then gouerning the See Apostolike,
Much more in this kind is reported by the aforecited Authors, to which Marianus Scotus an historian of that time, adds, that the Catholics, which lived then in the Church, seeing and hearing the horrible and unheard-of crimes of Henry, inflamed with the zeal of God for the house of Israel, in imitation of the Prophet Elias, sent messengers to Alexander then governing the See Apostolic,
I appeale to the iudgement of any impartiall Reader, whether you haue not slandered, and wronged Gregory in the highest degree, saying, that he sported himselfe with tossing the Emperors crowne from his head,
I appeal to the judgement of any impartial Reader, whither you have not slandered, and wronged Gregory in the highest degree, saying, that he sported himself with tossing the Emperor's crown from his head,
as William B. of Maestricht was, who (sayth Lambertus Scafnaburgensis being suddainly surprised with a most grieuous sicknesse, cried outwith miserable shrikes before all, that by the iust iudgement of God, he had lost both this present,
as William B. of Maestricht was, who (say Lambertus Scafnaburgensis being suddenly surprised with a most grievous sickness, cried outwith miserable shrieks before all, that by the just judgement of God, he had lost both this present,
and eternall life, for hauing taken part with the Emperor in his sacrilegious enterprises, and in hope of gaining his fauor, wittingly reproached the most holy B. of Rome, a man of Apostolicall vertue, and innocency.
and Eternal life, for having taken part with the Emperor in his sacrilegious enterprises, and in hope of gaining his favour, wittingly reproached the most holy B. of Rome, a man of Apostolical virtue, and innocency.
I haue dwelled a while in this history of Gregory, because of all the fower Popes, against whom you here except, you raile most intemperatly against him:
I have dwelled a while in this history of Gregory, Because of all the fower Popes, against whom you Here except, you rail most intemperately against him:
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He confirmed the religious orders of S. Dominick, of S. Francis, of the Heremits of S. Augustine, of the Carmelites, of the Croched Friers for the redemption of Captiues,
He confirmed the religious order of S. Dominick, of S. Francis, of the Hermits of S. Augustine, of the Carmelites, of the Croched Friars for the redemption of Captives,
for the conuersion of Infidels, reduction of heretikes, reformation of manners among Catholikes, and for the excellent monuments of their workes in all faculties of learning.
for the conversion of Infidels, reduction of Heretics, Reformation of manners among Catholics, and for the excellent monuments of their works in all faculties of learning.
And as Blondus reporteth that he writ libros doctrina plenos; so others witnesse that he writ more then almost all the Popes before his time put togeather.
And as Blondus Reporteth that he writ libros Doctrina plenos; so Others witness that he writ more then almost all the Popes before his time put together.
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And finally Clement the fixth, as you may reade in Plation, Yllescas, and others , was a man of great, learning and eloquence, liberall to all, of most courteous and sweet conuersation,
And finally Clement the fixth, as you may read in Plation, Yllescas, and Others, was a man of great, learning and eloquence, liberal to all, of most courteous and sweet Conversation,
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From whence euery man of iudgement will easily vnderstand, how vntruly you charge him, with tossing the Emperors crowne from his head, to sport himselfe &c. SECT IV. Doctor Morton contradicteth himselfe.
From whence every man of judgement will Easily understand, how untruly you charge him, with tossing the Emperor's crown from his head, to sport himself etc. SECT IV. Doctor Mortonum Contradicteth himself.
TO shew your splene yet more against Gregory the seauenth, of whom, beside what hath bene said, Martinus Polonus writeth , that by his prayers he wrought great miracles, and Lambertus Schafnaburgensis , that he was endowed with the gift of prophesy, you say :
TO show your spleen yet more against Gregory the Seventh, of whom, beside what hath be said, Martinus Polonus Writeth, that by his Prayers he wrought great Miracles, and Lambertus Schaffnaburgensis, that he was endowed with the gift of prophesy, you say:
AS the maine drift of your writings, is, to make Catholike religion odious, and to exasperate the mindes of Protestants against all the professors therof;
AS the main drift of your writings, is, to make Catholic Religion odious, and to exasperate the minds of Protestants against all the professors thereof;
The answeare giuen you by your ancient friend in his Treatise tending to mitigation against the seditious writings of Thomas Morton Minister, might haue seemed sufficient, to make you ashamed of opening your mouth againe in that kind.
The answer given you by your ancient friend in his Treatise tending to mitigation against the seditious writings of Thomas Mortonum Minister, might have seemed sufficient, to make you ashamed of opening your Mouth again in that kind.
and thinke it a thing vnworthy of so great a Rabbin, to present his Maiesty with a peece of an old Imposture, insteed of a new Sermon. Because I haue vndertaken the confutation of your Grand Imposture, I will in like manner answere the particulars of your Sermon, noting withall, the places of your Grand Imposture, out of which you haue borrowed them.
and think it a thing unworthy of so great a Rabbin, to present his Majesty with a piece of an old Imposture, instead of a new Sermon. Because I have undertaken the confutation of your Grand Imposture, I will in like manner answer the particulars of your Sermon, noting withal, the places of your Grand Imposture, out of which you have borrowed them.
Omnis anima &c. Let euery soule be subiect to higher Powers &c. In these words the Apostle speaketh not of all soules, and all Powers vniuersally, els he should command all higher Powers, (for they also are soules) to be subiect to other higher Powers v. g.
Omnis anima etc. Let every soul be Subject to higher Powers etc. In these words the Apostle speaks not of all Souls, and all Powers universally, Else he should command all higher Powers, (for they also Are Souls) to be Subject to other higher Powers v. g.
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But since there be Superiors of seuerall kindes, the next question will be, what Superiors he meaneth, by higher powers; and what subiects, by euery soule. You by higher powers, vnderstand the Temper all Magistrate that carieth the sword.
But since there be Superiors of several Kinds, the next question will be, what Superiors he means, by higher Powers; and what Subjects, by every soul. You by higher Powers, understand the Temper all Magistrate that Carrieth the sword.
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for the Roman Emperors, to whom the Christians of Rome were then subiect, being Heathens, enemies to Christ and Persecutors of his Church, to bid the Christians obey them in matters of religion, had bene to bid them disobey Christ, and renounce their sayth.
for the Roman Emperor's, to whom the Christians of Rome were then Subject, being heathens, enemies to christ and Persecutors of his Church, to bid the Christians obey them in matters of Religion, had be to bid them disobey christ, and renounce their say.
and yet they neuer yielded to Nero (vnder whom S. Paul writ his Epistle to the Romans) or to any other Heathen Prince, Obedience in Religion, but in temporall affaires only.
and yet they never yielded to Nero (under whom S. Paul writ his Epistle to the Roman) or to any other Heathen Prince, obedience in Religion, but in temporal affairs only.
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And of this Obedience, the Greeke Fathers Chrysostome, Oecumenius, Euthymius, Theodoret, and Theophilact speake, when they say, that S. Paul excepteth not from this Obedience, Apostles, Euangelists, or Prophets:
And of this obedience, the Greek Father's Chrysostom, Oecumenius, Euthymius, Theodoret, and Theophilact speak, when they say, that S. Paul excepteth not from this obedience, Apostles, Evangelists, or prophets:
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If when you came downe from the pulpit, some prudent man (that had heard you inferre from this text, that the Pope is subiect to temporall Princes) had desired to learne of you, to what temporall Prince the Pope is now subiect, he being an absolute Prince himselfe;
If when you Come down from the pulpit, Some prudent man (that had herd you infer from this text, that the Pope is Subject to temporal Princes) had desired to Learn of you, to what temporal Prince the Pope is now Subject, he being an absolute Prince himself;
& wrested them to a false sense contrary to the true meaning of the Apostle. S. Bernard a man endowed with the spirit of God, commended by Caluin and Melancthon ,
& wrested them to a false sense contrary to the true meaning of the Apostle. S. Bernard a man endowed with the Spirit of God, commended by Calvin and Melanchthon,
and estemed by your selfe as a Saint, was so far from thinking, that these words of the Apostle import any subiection of Popes to temporall Princes, that contrarily out of them,
and esteemed by your self as a Saint, was so Far from thinking, that these words of the Apostle import any subjection of Popes to temporal Princes, that contrarily out of them,
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To S. Bernard, I adde other ancient, holy and learned Expositors, who by Higher Powers vnderstand not, the Temporall Magistrat only, but also the spirituall;
To S. Bernard, I add other ancient, holy and learned Expositors, who by Higher Powers understand not, the Temporal Magistrate only, but also the spiritual;
The same sense is followed by S. Basil who confirmeth the same out of another passage of the Apostle , where speaking to all Christians, without exempting any temporall Power, neuer so high, he sayth:
The same sense is followed by S. Basil who confirmeth the same out of Another passage of the Apostle, where speaking to all Christians, without exempting any temporal Power, never so high, he say:
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Seeing therfore the Apostle commands obedience to worldly powers, how much more to spirituall, and those, that haue the place of Christ among Christians? And if these Expositors be not of credit with you, Iohn Caluins doctrine is , that, if obedience must be exhibited to secular Princes for conscience sake, it must also be yielded to Ecclesiasticall Superiors.
Seeing Therefore the Apostle commands Obedience to worldly Powers, how much more to spiritual, and those, that have the place of christ among Christians? And if these Expositors be not of credit with you, John Caluins Doctrine is, that, if Obedience must be exhibited to secular Princes for conscience sake, it must also be yielded to Ecclesiastical Superiors.
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And if S. Pauls words be true , that without all contradiction the lesse is blessed by the greater, the dignity of an Emperor, who is blessed, consecrated,
And if S. Paul's words be true, that without all contradiction the less is blessed by the greater, the dignity of an Emperor, who is blessed, consecrated,
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And why els do the learned Fathers S. Martin, S. Chrysostome, S. Ambrose, and S. Gregory the great preferre the Episcopall and Sacerdotall dignity before the regall,
And why Else do the learned Father's S. Martin, S. Chrysostom, S. Ambrose, and S. Gregory the great prefer the Episcopal and Sacerdotal dignity before the regal,
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and Imperiall ? Why did S. Nazanzen call the Emperor, A sheepe of his sacred flock, and say vnto him, The law of Christ hath made you subiect to my power, and to my Tribunall:
and Imperial? Why did S. Nazianzen call the Emperor, A sheep of his sacred flock, and say unto him, The law of christ hath made you Subject to my power, and to my Tribunal:
and that the Priest in that court of conscience, is their lawfull Superior, and Iudge? This S. Chrysostome expressed, saying that, Priests, as if they were already transported into heauen,
and that the Priest in that court of conscience, is their lawful Superior, and Judge? This S. Chrysostom expressed, saying that, Priests, as if they were already transported into heaven,
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and exalted aboue humane nature, haue a Princedome which giueth them power to bind soules, in comparison wherof, the power of Kings is as far inferior,
and exalted above humane nature, have a Princedom which gives them power to bind Souls, in comparison whereof, the power of Kings is as Far inferior,
You see the heads of Kings, and Princes, humbled to the knees of Priests, and that kissing their hands, they belieue themselues to be protected by their prayers.
You see the Heads of Kings, and Princes, humbled to the knees of Priests, and that kissing their hands, they believe themselves to be protected by their Prayers.
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the Episcopall, and Sacerdotall dignity, and especially the Papall, excelleth the Imperiall, and the Pope is in the number of higher Powers, to whom obedience in spirituall things is due,
the Episcopal, and Sacerdotal dignity, and especially the Papal, excels the Imperial, and the Pope is in the number of higher Powers, to whom Obedience in spiritual things is due,
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euen from the greatest Kings, and Emperors, as their practise witnesseth, and the Apostle hath commanded, saying , Obey your Prelates, and be subiect to them.
even from the greatest Kings, and Emperor's, as their practice Witnesseth, and the Apostle hath commanded, saying, Obey your Prelates, and be Subject to them.
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and make supplication vnto them, as for other things, so particularly for the assembling of Synods in their Cities, which could not be done without their authority, and licence.
and make supplication unto them, as for other things, so particularly for the assembling of Synods in their Cities, which could not be done without their Authority, and licence.
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and corrupt the testimonies of ancient Popes. First, you say : Liberius professed patience in suffering indignities from the Emperor, and intreated for mercy.
and corrupt the testimonies of ancient Popes. First, you say: Liberius professed patience in suffering indignities from the Emperor, and entreated for mercy.
but did he therfore professe that euery Christian Prince was his Soueraigne, or that any Prince had right to command him in Ecclesiasticall affaires? Reuerence is due from euery Christian man to all Princes;
but did he Therefore profess that every Christian Prince was his Sovereign, or that any Prince had right to command him in Ecclesiastical affairs? reverence is due from every Christian man to all Princes;
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But why do you conceale that Simplicius writeth that Epistle to the Emperor Zeno, as to his spirituall child, and professeth, that by reason of his Apostolicall Chaire,
But why do you conceal that Simplicius Writeth that Epistle to the Emperor Zeno, as to his spiritual child, and Professes, that by reason of his Apostolical Chair,
3. The testimony of Leo making supplication to the Emperor to command a Synod to be celebrated in Italy, hath bene already proued to make wholly against your selfe .
3. The testimony of Leo making supplication to the Emperor to command a Synod to be celebrated in Italy, hath be already proved to make wholly against your self.
4. You produce Gelasius , saying to the Emperor Anastasius, that euen Bishops obey his lawes. Bishops I grant obey the Lawes of secular Princes for the course of tempotall gouerment:
4. You produce Gelasius, saying to the Emperor Anastasius, that even Bishops obey his laws. Bishops I grant obey the Laws of secular Princes for the course of tempotall government:
but withall Gelasius declareth to the Emperor, that, Albeit he be chiefe President in temporall affaires, he knoweth and acknowledgeth himselfe in spirituall affaires subiect to Priests,
but withal Gelasius Declareth to the Emperor, that, Albeit he be chief President in temporal affairs, he Knoweth and acknowledgeth himself in spiritual affairs Subject to Priests,
for if Hormisdas had spoken to the Emperor in the singular number, saying mandas, and, tibi imperanti commonuisti, which you cite as his words, he would not haue added in the plurall number, ad literas vestras. 3. When you say.
for if Hormisdas had spoken to the Emperor in the singular number, saying mandas, and, tibi imperanti commonuisti, which you Cite as his words, he would not have added in the plural number, ad literas Vestras. 3. When you say.
for in that very Epistle, he protesteth to the Emperor, that wheras he had warned him to be present at a Councell, there is not in former ages any example,
for in that very Epistle, he protesteth to the Emperor, that whereas he had warned him to be present At a Council, there is not in former ages any Exampl,
for which, as also for his obstinacy in heresy, and disobedience to the See Apostolike, he ended his life in a most horrible manner, being strucken dead with a thunder-bolt from Heauen.
for which, as also for his obstinacy in heresy, and disobedience to the See Apostolic, he ended his life in a most horrible manner, being strucken dead with a thunderbolt from Heaven.
and declareth to him, that the holy Scripture commandeth subiectes to obey their Princes; which all Catholikes belieue, and teach as a doctrine of fayth.
and Declareth to him, that the holy Scripture commands Subjects to obey their Princes; which all Catholics believe, and teach as a Doctrine of faith.
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But where doth the Scripture command Popes to yield subiection to Princes in Ecclesiasticall affaires? Or where doth it command them, fince they haue staies of their owne, to yield temporall subiection to other Princes? Your Argument therfore is impertinent.
But where does the Scripture command Popes to yield subjection to Princes in Ecclesiastical affairs? Or where does it command them, fince they have stays of their own, to yield temporal subjection to other Princes? Your Argument Therefore is impertinent.
The Epistle is not of Martin alone, but of the whole Roman Synod, which hauing condemned the Monothelites, sent their decrees to Constans the Emperor, desiring,
The Epistle is not of Martin alone, but of the Whole Roman Synod, which having condemned the Monothelites, sent their decrees to Constans the Emperor, desiring,
Can there be a more childish illation, then to inferre from hence, that Martin acknowledged himselfe subiect to the Emperor? If a Prouinciall Synod gathered by the Archbishop of Canterbury, should send the like instruction to a Peere of this Realme, his spirituall subiect, exhorting him to read it, would it therfore follow, that the Archbishop did acknowledge himselfe subiect to that Peere? Who then seeth not your arguing to be trifeling?
Can there be a more childish illation, then to infer from hence, that Martin acknowledged himself Subject to the Emperor? If a Provincial Synod gathered by the Archbishop of Canterbury, should send the like instruction to a Peer of this Realm, his spiritual Subject, exhorting him to read it, would it Therefore follow, that the Archbishop did acknowledge himself Subject to that Peer? Who then sees not your arguing to be trifling?
8. You say , Adrian the first deuoted himselfe to the Emperor by letters, as one in supplication fallen downe prostrate at the soales of his feet. O Imposture!
8. You say, Adrian the First devoted himself to the Emperor by letters, as one in supplication fallen down prostrate At the soales of his feet. Oh Imposture!
And hauing proued effectually out of Scriptures, and Fathers, the veneration due to sacred Images, with all loue, as if he were at Constantinople present with them,
And having proved effectually out of Scriptures, and Father's, the veneration due to sacred Images, with all love, as if he were At Constantinople present with them,
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and prostrate at their feet, beseecheth and requireth them before God, and coniureth them (for so are his words which you alter and mangle) that renouncing,
and prostrate At their feet, Beseecheth and requires them before God, and conjureth them (for so Are his words which you altar and mangle) that renouncing,
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and set vp againe in the Churches of Constantinople, and of all Greece, to the end, they might be receaued into the vnity of the holy Catholike, Apostolike, and irreprehensible Roman Church.
and Set up again in the Churches of Constantinople, and of all Greece, to the end, they might be received into the unity of the holy Catholic, Apostolic, and irreprehensible Roman Church.
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But that it may appeare how you abuse your readers, and hearers, inferring from hence, that Adrian acknowledged subiection to the Emperor, it is to be obserued, that in that very Epistle, he often calleth Constantine,
But that it may appear how you abuse your Readers, and hearers, inferring from hence, that Adrian acknowledged subjection to the Emperor, it is to be observed, that in that very Epistle, he often calls Constantine,
as their spirituall Mother, from which all Churches haue receaued the documents of Fayth, to embrace her doctrine, to admit of her censure, to loue, honor,
as their spiritual Mother, from which all Churches have received the documents of Faith, to embrace her Doctrine, to admit of her censure, to love, honour,
and therfore, that the sacred Scripture declareth of how great dignity that chiefe See is, and how great Veneration is due vnto it from all faithfull, throughout the world.
and Therefore, that the sacred Scripture Declareth of how great dignity that chief See is, and how great Veneration is due unto it from all faithful, throughout the world.
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So Adrian, as if he had written purposely to shew your lack of iudgment and honesty, that would aduenture to produce his Epistle as a selected Argument against the supreme authority of the Bishop,
So Adrian, as if he had written purposely to show your lack of judgement and honesty, that would adventure to produce his Epistle as a selected Argument against the supreme Authority of the Bishop,
for his tyrannizing ouer the Roman Church, the Head of all Churches, and seeking to subiect her to his earthly power, against the commandment of Christ, who committed his Church to S. Peter,
for his tyrannizing over the Roman Church, the Head of all Churches, and seeking to Subject her to his earthly power, against the Commandment of christ, who committed his Church to S. Peter,
The one of those Epistles he writeth against the arrogancy of Iohn Patriarke of Constantinople, styling himselfe Vniuersall Bishop. And as he praiseth Mauritius for desiring the peace of the Church, to hinder the garboiles of warres,
The one of those Epistles he Writeth against the arrogance of John Patriarch of Constantinople, styling himself Universal Bishop. And as he Praiseth Mauritius for desiring the peace of the Church, to hinder the garboils of wars,
and in the procuring therof professeth himselfe ready to obey his commands; so he reprehendeth him for not repressing the pride of Iohn, wherby not he alone,
and in the procuring thereof Professes himself ready to obey his commands; so he reprehendeth him for not repressing the pride of John, whereby not he alone,
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nor otherwise hinder from publishing an iniust Law, wherby he prohibited soldiers, and all such, as had bene employed in publike accompts of the Common wealth, to become Monkes.
nor otherwise hinder from publishing an injust Law, whereby he prohibited Soldiers, and all such, as had be employed in public accounts of the Common wealth, to become Monks.
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Wherfore he dealt earnestly with him to abrogate the Law, or els permit it to be moderated so, that it might stand without preiudice to Christian liberty.
Wherefore he dealt earnestly with him to abrogate the Law, or Else permit it to be moderated so, that it might stand without prejudice to Christian liberty.
concerning which matter, our most Clement and most Christian Emperor is wholly pleased. And therfore S. Gregory hauing corrected the Law, and reduced it to a reasonable lawfulnesse,
Concerning which matter, our most Clement and most Christian Emperor is wholly pleased. And Therefore S. Gregory having corrected the Law, and reduced it to a reasonable lawfulness,
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But you say , Heere wee are arrested by your Cardinall, in the name of this Pope Gregory, from his Deeree, concerning the Monastery of Medardus, enioyning, that whatsoeuer secular Prince should violate that same Decree, should forthwith he depriued of his honor.
But you say, Here we Are arrested by your Cardinal, in the name of this Pope Gregory, from his Deeree, Concerning the Monastery of Medardus, enjoining, that whatsoever secular Prince should violate that same decree, should forthwith he deprived of his honour.
but also another, & that in words more effectuall, which the same S. Gregory granted at the in treaty of Brunichild & Theodoricus, whom he calleth The most excellent Kings his children.
but also Another, & that in words more effectual, which the same S. Gregory granted At thee in treaty of Brunichild & Theodoricus, whom he calls The most excellent Kings his children.
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which here you oppose, by the authority of Gregory the seauenth, a most holy and learned Pope, who liuing almost 600. yeares nearer S. Gregories •i••e,
which Here you oppose, by the Authority of Gregory the Seventh, a most holy and learned Pope, who living almost 600. Years nearer S. Gregories •i••e,
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Your railing against Gregory the feauenth I omit, as not deseruing an answeare. SECT. III. Other Fathers and Catholike authors obiected by Doctor Morton. FIrst you obiect :
Your railing against Gregory the feauenth I omit, as not deserving an answer. SECT. III. Other Father's and Catholic Authors objected by Doctor Mortonum. First you Object:
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Qui te tentatexcipere, tentat decipere. i. He that seekes to exempt, doth but labor to delude and seduce you. O stange imposture! O insufferable boldnesse!
Qui te tentatexcipere, Tentat decipere. i. He that seeks to exempt, does but labour to delude and seduce you. Oh Strange imposture! O insufferable boldness!
Is there mention of any such challenge in S. Bernards epistle? No. It is a tale framed on your fingers ends, that you may make S. Bernard reprehend the Archbishop for a fault of which you without any ground are pleased to accuse him,
Is there mention of any such challenge in S. Bernards epistle? No. It is a tale framed on your fingers ends, that you may make S. Bernard reprehend the Archbishop for a fault of which you without any ground Are pleased to accuse him,
Nor will they rest there, but factus Episcopus, Archiepiscopus esse desiderat, he that is made a Bishop desireth to passe from a Bishopricke, to an Archbishoprick.
Nor will they rest there, but factus Episcopus, Archbishop esse Desiderate, he that is made a Bishop Desires to pass from a Bishopric, to an Archbishopric.
And then turning his speach to the Archbishop of Sens, to whom he writeth, & to other Ecclesiasticall Prelates, he exhorteth him & them to Humility and Obedience, saying:
And then turning his speech to the Archbishop of Sens, to whom he Writeth, & to other Ecclesiastical Prelates, he exhorteth him & them to Humility and obedience, saying:
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Sunt qui dicunt; Audite Pontifices, seruate honorem &c. sed aliter Christus; Reddite Caesari &c. There are that say, Heare O yee Popes, Mantaine your honor:
Sunt qui dicunt; Audite Pontifices, Save Honor etc. sed aliter Christus; Give back Caesari etc. There Are that say, Hear Oh ye Popes, Maintain your honour:
and carefull in the affaires of Kings, ought much more to be subiect cuicunque Christs Vicario, to whatsoeuer Vicar of Christ, and chiefly to the Pope, his supreme Vicar on earth,
and careful in the affairs of Kings, ought much more to be Subject cuicunque Christ Vicar, to whatsoever Vicar of christ, and chiefly to the Pope, his supreme Vicar on earth,
If S. Ambrose said so, it was to shew, that when Emperors vse secular forces, against the Priests of their dominions, Priests being no soldiers, must not defend themselues by the sword,
If S. Ambrose said so, it was to show, that when Emperor's use secular forces, against the Priests of their Dominions, Priests being no Soldiers, must not defend themselves by the sword,
3. You obiect Tertullian, S. Cyprian, and S. Gregory Nazianzen, professing, that Christians do not take reuenge against the iniust violence of their enemies.
3. You Object Tertullian, S. Cyprian, and S. Gregory Nazianzen, professing, that Christians do not take revenge against the injust violence of their enemies.
ARguments failing (for what hitherto you haue produced are nothing but falsifications and vntruthes) you breake forth into such intemperate railing , that I disdaine to passe it vnder my pen:
Arguments failing (for what hitherto you have produced Are nothing but falsifications and untruths) you break forth into such intemperate railing, that I disdain to pass it under my pen:
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and I suppose, that euery honest minded reader, though neuer so zealous a Protestant, will be ashamed to see such venime, together with so shamefull vntruthes, to fall from the mouth of a man of your yeares:
and I suppose, that every honest minded reader, though never so zealous a Protestant, will be ashamed to see such venom, together with so shameful untruths, to fallen from the Mouth of a man of your Years:
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especially, since what here you write, hath no other ground, but your vnconscionable slandering of Vrban the second (whom you nickname Turbane as if by a Rescript of his, he had authorized Assassines to inuade & kill excommunicated persons at their pleasure. The case is this.
especially, since what Here you write, hath no other ground, but your unconscionable slandering of Urban the second (whom you nickname Turbane as if by a Rescript of his, he had authorized Assassins to invade & kill excommunicated Persons At their pleasure. The case is this.
Certaine lewd and dissolute Clergy men excommunicated by the Church, tooke armes, & were •laine in the feild in a battaile fought betweene the sacrilegious Emperor Henry the fourth, and Eghert Marques of Saxony.
Certain lewd and dissolute Clergy men excommunicated by the Church, took arms, & were •laine in the field in a battle fought between the sacrilegious Emperor Henry the fourth, and Eghert Marques of Saxony.
Vrban being consulted, declared the soldiers that killed them, not to be murtherers, nor to haue incurred the sentence of excommunication, pronounced against such,
Urban being consulted, declared the Soldiers that killed them, not to be murderers, nor to have incurred the sentence of excommunication, pronounced against such,
and to beate downe such impious presumptions with the sword of Ecclesiasticall censure, to the end that feare of punishment may be a stop to so great audaciousnesse, ordayne with the approbation of the holy Councell, that whatsoeuer Prince, Prelate,
and to beat down such impious presumptions with the sword of Ecclesiastical censure, to the end that Fear of punishment may be a stop to so great audaciousness, ordain with the approbation of the holy Council, that whatsoever Prince, Prelate,
and deposition from his dignity, honor, order, office, or benefice, which therfore may freely be conferred an others by them, to whom the gift of these thinges belongeth.
and deposition from his dignity, honour, order, office, or benefice, which Therefore may freely be conferred an Others by them, to whom the gift of these things belongeth.
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And if sufficient proofe he made against any one, that he hath committed so execrable a wickednesse, let no other sentence of Excommunication, deposition,
And if sufficient proof he made against any one, that he hath committed so execrable a wickedness, let no other sentence of Excommunication, deposition,
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or endeuor to kill others by Assassines, although the effect follow not? Doth she grant any exemption from these punishments to them that shall kill excommunicated persons? Is not the Decree generall,
or endeavour to kill Others by Assassins, although the Effect follow not? Does she grant any exemption from these punishments to them that shall kill excommunicated Persons? Is not the decree general,
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& consequently made obnoxious vnto the blinde deuotion of euery Romish bloudy assassine, who may be perswaded that he shall merit of God, by the slaying of those supposed Schismatikes.
& consequently made obnoxious unto the blind devotion of every Romish bloody assassin, who may be persuaded that he shall merit of God, by the slaying of those supposed Schismatics.
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Excommunicate the Arians in the Councell of Nice? the Eunomians in the first of Constantinople? the Nestorians in that of Ephesus? the Eutychians in that of Chalcedon? and others in other Councells? Againe, I know, that the Church hath learned this from Christ, commanding , that he who being thrice warned, will not beare the Church, be to vs as the Heathen, and the Publican.
Excommunicate the Arians in the Council of Nicaenae? the Eunomians in the First of Constantinople? the Nestorians in that of Ephesus? the Eutychians in that of Chalcedon? and Others in other Counsels? Again, I know, that the Church hath learned this from christ, commanding, that he who being thrice warned, will not bear the Church, be to us as the Heathen, and the Publican.
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But then the second question is, who be heretikes, and who not? S. Augustine distinguisheth between an heretike, and, one that belieueth heretikes. An heretike he defineth to be one, that vnder the name of a Christian, professeth obstinatly erroneous doctrine in matter of Fayth.
But then the second question is, who be Heretics, and who not? S. Augustine Distinguisheth between an heretic, and, one that Believeth Heretics. an heretic he defineth to be one, that under the name of a Christian, Professes obstinately erroneous Doctrine in matter of Faith.
For my part, I cannot conceaue, but that this definition adequately agreeth to Doctor Morton: for you not only maintaine erroneous Tenets in matter of fayth;
For my part, I cannot conceive, but that this definition adequately agreeth to Doctor Mortonum: for you not only maintain erroneous Tenets in matter of faith;
but are so wilfully obstinate therin, that hauing bene heretofore often admonished and euidently conuinced by Catholike writers, of your shamefull ouer-lashing,
but Are so wilfully obstinate therein, that having be heretofore often admonished and evidently convinced by Catholic writers, of your shameful overlashing,
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as also of your corrupting the Fathers, Councells, & other writers, in proofe of those your Tenets, you still hold on the same course in your Grand Imposture,
as also of your corrupting the Father's, Counsels, & other writers, in proof of those your Tenets, you still hold on the same course in your Grand Imposture,
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or to vse S. Augustines phrase , Credentes haereticis, men that b•lieue heretikes, and therfore are not comprehended in the excommunication of Bulla cana, which is pronounced against such only,
or to use S. Augustine's phrase, believers Heretics, men that b•lieue Heretics, and Therefore Are not comprehended in the excommunication of Bulla cana, which is pronounced against such only,
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or of temporall lostes, and troubles they see Catholikes exposed vnto, omit to examine the truth, I know not how to excuse them from culpable negligence in the most important affaire of their saluation, which without true fayth cannot be atchieued.
or of temporal losts, and Troubles they see Catholics exposed unto, omit to examine the truth, I know not how to excuse them from culpable negligence in the most important affair of their salvation, which without true faith cannot be achieved.
YOur good will to Catholikes makes you rake vp in your Sermon, and Imposture, all the examples you can call to mind, to make them hatefull to Protestant Princes, and people.
YOur good will to Catholics makes you rake up in your Sermon, and Imposture, all the Examples you can call to mind, to make them hateful to Protestant Princes, and people.
as also by the confessions of those vnfortunate gentlemen themselues, who being strictly, seuerally, and often examined, constantly professed, that no man els was guilty of their designe,
as also by the confessions of those unfortunate gentlemen themselves, who being strictly, severally, and often examined, constantly professed, that no man Else was guilty of their Design,
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And finally the Protestant Minister, Author of the booke intituled, Triplici node, triplex cuneus, testifieth that our late Soueraigne King Iames, of famous memory (by whose allowance,
And finally the Protestant Minister, Author of the book entitled, Triplici node, triplex cuneus, Testifieth that our late Sovereign King James, of famous memory (by whose allowance,
All this being true, as it is, how comes it to passe, that you make no end of vp brayding and defaming all Catholikes with this action? of exprobrating to an infinite number of innocent, that, of which a few nocent were guilty? of slandering them with this designe that had no part in it, many of them being not borne when the thing passed? or if borne not capable of such designes? or if capable,
All this being true, as it is, how comes it to pass, that you make no end of up braiding and defaming all Catholics with this actium? of exprobrating to an infinite number of innocent, that, of which a few nocent were guilty? of slandering them with this Design that had no part in it, many of them being not born when the thing passed? or if born not capable of such designs? or if capable,
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If I were disposed to deale with you, by the art of Retorsion, which manner of Argument you often vse against vs, in this your Grand Imposture, I could tell you, of your Protestant brethren, that in our dayes at Antwerp they placed a whole barke of gun-powder in the vaulted great street of that City, to blow vp the Prince of Parma with his Nobility and commanders of warre, being to passe that way.
If I were disposed to deal with you, by the art of Retorsion, which manner of Argument you often use against us, in this your Grand Imposture, I could tell you, of your Protestant brothers, that in our days At Antwerp they placed a Whole bark of gunpowder in the vaulted great street of that city, to blow up the Prince of Parma with his Nobilt and commanders of war, being to pass that Way.
And I could tell you, that at Edenbrough in Scotland, the like traine of powder was layd for the cruell murther of our gracious Maiesties Grand-Father, which not succeeding, hindeath was archieued by another no lesse bloudy, and barbarous violence.
And I could tell you, that At Edinburgh in Scotland, the like train of powder was laid for the cruel murder of our gracious Majesties Grand-Father, which not succeeding, hindeath was achieved by Another no less bloody, and barbarous violence.
Would you thinke it reason, or conscience in me, if I should impute these temerarious actions of a few Protestants, to you all? If I should exprobrate them to the innocent,
Would you think it reason, or conscience in me, if I should impute these temerarious actions of a few Protestants, to you all? If I should exprobrate them to the innocent,
as well as to the nocent? Pardon me therfore if I impute to you, lack of that equity and conscience, science, which ought to shine in a man of your ranke,
as well as to the nocent? Pardon me Therefore if I impute to you, lack of that equity and conscience, science, which ought to shine in a man of your rank,
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but your good Brethren, the Huguenors of France, by their Traiterous plots gaue occasion, and therfore are iustly censured, as the true Authors therof.
but your good Brothers, the Huguenors of France, by their Traitorous plots gave occasion, and Therefore Are justly censured, as the true Authors thereof.
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and fyrebrand of the Huguenots in that kingdome, being wounded in both his hands, and one of his armes, with a Musquet discharged out of a house in Paris, Charles the ninth then King of France, being greatly offended therat, vsed all diligence, to finde out the malefactor,
and fyrebrand of the Huguenots in that Kingdom, being wounded in both his hands, and one of his arms, with a Musquet discharged out of a house in paris, Charles the ninth then King of France, being greatly offended thereat, used all diligence, to find out the Malefactor,
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Neuerthelesse the Admirall suspecting without ground, that he had bene wounded by the Kings appointment, entred into priuate Counsell with the King of N•uarre (then newly married to Margaret sister to the French King) with Prince Condē,
Nevertheless the Admiral suspecting without ground, that he had be wounded by the Kings appointment, entered into private Counsel with the King of N•uarre (then newly married to Margaret sister to the French King) with Prince Conden,
But because delaies were dangerous in a case, wherin the life of the King, and of many other Princes, with the destruction and ruine of the whole Kingdome did run so great hazard, the Admirall by his command was killed the next day, in his owne house:
But Because delays were dangerous in a case, wherein the life of the King, and of many other Princes, with the destruction and ruin of the Whole Kingdom did run so great hazard, the Admiral by his command was killed the next day, in his own house:
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and the Citizens of Paris, breaking into the houses of Huguenots killed many of them. The like they did at Lions, Roan, Orleans, and diuers other places.
and the Citizens of paris, breaking into the houses of Huguenots killed many of them. The like they did At Lions, Roan, Orleans, and diverse other places.
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Which though it be a liuely expession of the barbarous cruelty of your French brethren, yet they are not ashamed in their printed bookes, to reuile the most Christian King,
Which though it be a lively expession of the barbarous cruelty of your French brothers, yet they Are not ashamed in their printed books, to revile the most Christian King,
YOu goe on, obiecting Tolosanus a Lawier, who writeth, He had not read in any history, that for the space of 300. yeares after Christ, Christians euer rebelled against Kings, or plotted against their gouerment;
YOu go on, objecting Tolosanus a Lawyer, who Writeth, He had not read in any history, that for the Molle of 300. Years After christ, Christians ever rebelled against Kings, or plotted against their government;
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but that his subiects may take armes against him, and punish him at their pleasure? Who hath not heard of Luthers Doctrine, in his Articles condemned by the Catholike Church , that Christians are free & exempted from all Princes Lawes;
but that his Subjects may take arms against him, and Punish him At their pleasure? Who hath not herd of Luthers Doctrine, in his Articles condemned by the Catholic Church, that Christians Are free & exempted from all Princes Laws;
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and that therupon immediatly followed in Germany, that tumultuous rebellion of the Pesants against their Lords, wherin were slaine aboue an hundred thousand ? And who is ignorant of Caluins Doctrine, that Princes Lawes oblige not in conscience,
and that thereupon immediately followed in Germany, that tumultuous rebellion of the Peasants against their lords, wherein were slain above an hundred thousand? And who is ignorant of Caluins Doctrine, that Princes Laws oblige not in conscience,
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But I likewise know, that Brerely hath truly told you , that, your excuse consisteth vpon violent comparing of phrases, vnworthy your iudgment, vnworthy your learning, & vnworthy of reply therto. Caluins words are .
But I likewise know, that Barely hath truly told you, that, your excuse Consisteth upon violent comparing of phrases, unworthy your judgement, unworthy your learning, & unworthy of reply thereto. Caluins words Are.
as such? They were (sayth he your Teachers, who accompt those Princes who are not refined by their spirit, vnworthy to be accompted amongst the number of men,
as such? They were (say he your Teachers, who account those Princes who Are not refined by their Spirit, unworthy to be accounted among the number of men,
But what need haue we of Caluins, or his Brethrens words, when we haue the vnanswearable proofe of his deeds? Doth not M. Sutcliffe confesse , that they of Geneua (at the instigation of Caluin and Farellus) deposed their Liege Lord, and Prince, from his temporall right,
But what need have we of Calvin's, or his Brothers' words, when we have the unanswerable proof of his Deeds? Does not M. Sutcliffe confess, that they of Geneva (At the instigation of Calvin and Farellus) deposed their Liege Lord, and Prince, from his temporal right,
From whence, but from these Principles, haue Caluin, Beza, and other their Successors to this day conuinced the same vnlawfull vsurpation? And to come nerer home, did not King Iames of famous memory in his NONLATINALPHABET, complain of the perturbation and confusion of the kingdom of Scotland, wrought by the fiery spirits of your Ministers;
From whence, but from these Principles, have Calvin, Beza, and other their Successors to this day convinced the same unlawful usurpation? And to come nearer home, did not King James of famous memory in his, complain of the perturbation and confusion of the Kingdom of Scotland, wrought by the fiery spirits of your Ministers;
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& in particular of the calamities brought vpon his Grand-Mother and Mother by them, and of their seditious plots against himselfe in his yonge age? And from whence, did the late rebells of Scotland learne their lesson,
& in particular of the calamities brought upon his Grand-Mother and Mother by them, and of their seditious plots against himself in his young age? And from whence, did the late rebels of Scotland Learn their Lesson,
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but out of the same Schoole, and from the same Maisters? Do not you acknowledge , that they defend their rising in armes against his Maiesty, by the authority of Luther, Caluin,
but out of the same School, and from the same Masters? Do not you acknowledge, that they defend their rising in arms against his Majesty, by the Authority of Luther, Calvin,
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And besides what hath bene said, it were easy, if worth the labor, to shew, that notwithstanding your defence of their innocency, all the water of the Ocean is not able to wash them cleane from the filth of those doctrines.
And beside what hath be said, it were easy, if worth the labour, to show, that notwithstanding your defence of their innocency, all the water of the Ocean is not able to wash them clean from the filth of those doctrines.
But if you please to be further satisfied in this point read M. Parison , Breerley, and Endaemon Ioannes , who set down so many particulars of the acknowledged doctrines and practises of Protestants in that kind, in the expresse words of your owne writers, that impudency it selfe cannot gainesay them.
But if you please to be further satisfied in this point read M. Parison, Breerley, and Endaemon Ioannes, who Set down so many particulars of the acknowledged doctrines and practises of Protestants in that kind, in the express words of your own writers, that impudence it self cannot gainsay them.
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for who knoweth not the constant doctrine of all our Diuines to be, that rebellion of subiects against their Liege Lords and Soueraignes is vnlawfull in any case, in any occasion, vnder any pretence,
for who Knoweth not the constant Doctrine of all our Divines to be, that rebellion of Subjects against their Liege lords and Sovereigns is unlawful in any case, in any occasion, under any pretence,
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This is the doctrine of Caietan, of Sotus, Valentia, Bellarmine, Tolet, Serarius, Becanus, Richeome Salmeron, Lessius, Gretserus, Hessius, Eudaemon Ioannes,
This is the Doctrine of Caietan, of Sotus, Valentia, Bellarmine, Tolet, Serarius, Becanus, Riches Salmeron, Lessius, Gretserus, Hessius, Eudaemon Ioannes,
In proofe of this, you alleage Alane, In his moderate defence; but you neither mention any words of his, nor any Chapter in particular: and with good reason;
In proof of this, you allege Alaine, In his moderate defence; but you neither mention any words of his, nor any Chapter in particular: and with good reason;
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For Creswell Eudaemon Ioannes hath made answeare long since, to Syr Edward Cooke, who cited Creswell in his Philopater, as you do, borrowing your obiection from him.
For Creswell Eudaemon Ioannes hath made answer long since, to Sir Edward Cook, who cited Creswell in his Philopater, as you do, borrowing your objection from him.
And who-euer Philopater was, the booke is of a competent bulke, and you cite out of it some nine or ten words cut off from the frame of their contexture, diuided into two different sentences, and this also at randome:
And whoever Philopater was, the book is of a competent bulk, and you Cite out of it Some nine or ten words Cut off from the frame of their contexture, divided into two different sentences, and this also At random:
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and this you should haue proued to be his, but cannot, & therfore change the state of the Question, to father on him, the seditious Doctrine of your Lutheran,
and this you should have proved to be his, but cannot, & Therefore change the state of the Question, to father on him, the seditious Doctrine of your Lutheran,
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and Caluinian brethren, and to suggest to his Maiesty, that the Scots haue learned the Principles of their rebellion from vs, which by their owne confession they professe to haue learned from Luther, Caluin, and Beza.
and Calvinian brothers, and to suggest to his Majesty, that the Scots have learned the Principles of their rebellion from us, which by their own Confessi they profess to have learned from Luther, Calvin, and Beza.
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Lastly, as I haue admonished you, of slandering Vrbane Pope, and other Catholikes, so must I aduertise you of the like wrong done to Garnet the Iesuit, whom (say you I knew at his arraignement to confesse, that he heard of the powder-treason out of Confession.
Lastly, as I have admonished you, of slandering Urban Pope, and other Catholics, so must I advertise you of the like wrong done to Garnet the Iesuit, whom (say you I knew At his arraignment to confess, that he herd of the Powder treason out of Confessi.
for Garnets friends and kinsfolkes, to sue you with an action of slander, as it is free for you with controlement, to write your pleasure against them, that haue not freedome to answeare for themselues, your accusation of Garnet, wold proue aswell to your cost,
for Garnetus Friends and kinsfolks, to sue you with an actium of slander, as it is free for you with controlment, to write your pleasure against them, that have not freedom to answer for themselves, your accusation of Garnet, would prove aswell to your cost,
& that when he heard of that damnable plot in Confession, he enioyned him, of whom he heard it, to vse his vttermost endeauor, to diswade, and hinder it:
& that when he herd of that damnable plot in Confessi, he enjoined him, of whom he herd it, to use his uttermost endeavour, to dissuade, and hinder it:
yea moreouer (as Eudaemon Ioannes reporteth from relation of them that had best meanes to know the truth) the very hearing of it in Confession, was so great a torment to his mind, that he could not sleep,
yea moreover (as Eudaemon Ioannes Reporteth from Relation of them that had best means to know the truth) the very hearing of it in Confessi, was so great a torment to his mind, that he could not sleep,
nor take any rest for many dayes, and that with prayers and sacrifices he did beg of the diuine goodnesse most earnestly, to prouide some remedy for so execrable a designe, which he could not disclose to the Magistrates without violating the seule of Sacramentall secrecy, which Christ himselfe hath commanded to be kept inuiolable.
nor take any rest for many days, and that with Prayers and Sacrifices he did beg of the divine Goodness most earnestly, to provide Some remedy for so execrable a Design, which he could not disclose to the Magistrates without violating the seule of Sacramental secrecy, which christ himself hath commanded to be kept inviolable.
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I conclude therfore that Garnet, Cardinall Alane, Bellarmine, Creswell, and other Catholikes, whom you defame with false accusations, are in the number of them, of whom our Sauiour said .
I conclude Therefore that Garnet, Cardinal Alaine, Bellarmine, Creswell, and other Catholics, whom you defame with false accusations, Are in the number of them, of whom our Saviour said.
HAVING now gone through your Sermon preached to his Maiesty, out of your grand Imposture, I returne to the continuance of my answere to the same Imposture.
HAVING now gone through your Sermon preached to his Majesty, out of your grand Imposture, I return to the Continuance of my answer to the same Imposture.
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You had before obiected some Fathers, and hauing parted with them lōg since, now after many Chapters, you come to scrape acquaintance with some of them againe.
You had before objected Some Father's, and having parted with them long since, now After many Chapters, you come to scrape acquaintance with Some of them again.
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YOu beginne your twelth Chapter opposing , that S. Polycarpe going to Rome, in tyme of Anicetus Pope, to consult with him about the celebration of Easter, would not yeild to forsake the Asian custome contrary to that of the Roman Church:
YOu begin your twelth Chapter opposing, that S. Polycarp going to Room, in time of Anicetus Pope, to consult with him about the celebration of Easter, would not yield to forsake the Asian custom contrary to that of the Roman Church:
and very aged, he vndertake so long, so laborious, and so dangerous a iourney, to declare vnto Anicetus, the reasons of his persisting in the Asian custome;
and very aged, he undertake so long, so laborious, and so dangerous a journey, to declare unto Anicetus, the Reasons of his persisting in the Asian custom;
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TO proue that Cyprian belieued not any necessity of vnion with the Roman Church, you repeate here what you had sayd before, of his being excommunicated by Pope Stephen, & contemning the excommunication:
TO prove that Cyprian believed not any necessity of Union with the Roman Church, you repeat Here what you had said before, of his being excommunicated by Pope Stephen, & contemning the excommunication:
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And so much the more reproueable you are, because S. Cyprians testimonies, which shew him to haue beleeued the Roman Church to be the Catholike Church, and all that are diuided from her, to be Schismatikes, you shift off , with an answeare of Goulartius, that Cyprian spake them of his owne only authority against Schismatikes ▪ who troubled his iurisdiction.
And so much the more reprovable you Are, Because S. Cyprians testimonies, which show him to have believed the Roman Church to be the Catholic Church, and all that Are divided from her, to be Schismatics, you shift off, with an answer of Goulart, that Cyprian spoke them of his own only Authority against Schismatics ▪ who troubled his jurisdiction.
that there ought to be one Bishop in the Catholike Church; & for calling Peters chaire, the principall Church, from whence Sacerdotall vnity is deriued;
that there ought to be one Bishop in the Catholic Church; & for calling Peter's chair, the principal Church, from whence Sacerdotal unity is derived;
and hold fast his communion, that is (sayth he) the communion of the Catholike Church, and expressly affirmeth , that, Who-euer resisteth the Chaire of Peter,
and hold fast his communion, that is (say he) the communion of the Catholic Church, and expressly Affirmeth, that, Whoever Resisteth the Chair of Peter,
and the principall Church, from whence Sacerdotall vnity is deriued, not considering that the Romans are they ▪ whose fayth was praised by the voice of the Apostle,
and the principal Church, from whence Sacerdotal unity is derived, not considering that the Roman Are they ▪ whose faith was praised by the voice of the Apostle,
for he speaketh not of perfidiousnesse in doctrine, but only in discipline, by the false and perfidious reportes of schismaticall fellowes &c. If this sentence of S. Cyprian be peruerted, not we, but you peruert it.
for he speaks not of perfidiousness in Doctrine, but only in discipline, by the false and perfidious reports of Schismatical Fellows etc. If this sentence of S. Cyprian be perverted, not we, but you pervert it.
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And in the words alleaged, when he opposeth their perfidiousnesse to the Roman fayth commended by the Apostle, by perfidiousnesse he vnderstandeth error in doctrine,
And in the words alleged, when he Opposeth their perfidiousness to the Roman faith commended by the Apostle, by perfidiousness he understandeth error in Doctrine,
Wherefore he reprehendeth the Nouatians, that hauing not only diuided themselues by schisme, from the chaire of S. Peter, which is the principall Church from whence sacerdotall vnity is deriued, but also forsaken the Roman fayth praysed by the mouth of the Apostle, they dare notwithstanding presume to saile to Rome, in hope to deceaue that Church,
Wherefore he reprehendeth the Novatians, that having not only divided themselves by Schism, from the chair of S. Peter, which is the principal Church from whence sacerdotal unity is derived, but also forsaken the Roman faith praised by the Mouth of the Apostle, they Dare notwithstanding presume to sail to Room, in hope to deceive that Church,
and get their doctrine approued by her, not considering, that the Romans are they, whose fayth being praysed by the Apostle, misbeliefe can haue no accesse to them.
and get their Doctrine approved by her, not considering, that the Roman Are they, whose faith being praised by the Apostle, misbelief can have no access to them.
Know that the Roman fayth commended by the voice of the Apostle, admitteth no delusions, and that being fensed by S. Pauls authority, it cannot be altered &c. SECT. III. S. Athanasius obiected by Doctor Morton.
Know that the Roman faith commended by the voice of the Apostle, admitteth no delusions, and that being fenced by S. Paul's Authority, it cannot be altered etc. SECT. III. S. Athanasius objected by Doctor Mortonum.
THat S. Athanasius beleeued not the necessity of vnion and subiection to the Roman Church, you proue , for that being excommunicated by Liberius Pope, he regarded not his excommunication. This we deny:
THat S. Athanasius believed not the necessity of Union and subjection to the Roman Church, you prove, for that being excommunicated by Liberius Pope, he regarded not his excommunication. This we deny:
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and other vexations by Constantius the Arian Emperor, yeilded to signe the condemnation of Athanasius, and entred into communion with the Arians, and thereby became a Schismatike.
and other vexations by Constantius the Arian Emperor, yielded to Signen the condemnation of Athanasius, and entered into communion with the Arians, and thereby became a Schismatic.
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And were it true, the excommunication had not only bene iniust, as being pronounced against an innocent person, (and therfore no way obligatory) but also inualid;
And were it true, the excommunication had not only be injust, as being pronounced against an innocent person, (and Therefore no Way obligatory) but also invalid;
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To proue, that Athanasius regarded not the excommunication of the B. of Rome, you should haue proued that whiles Liberius was true Pope, he excommunicated Athanasius,
To prove, that Athanasius regarded not the excommunication of the B. of Rome, you should have proved that while Liberius was true Pope, he excommunicated Athanasius,
For who knoweth not, that Athanasius acknowledged the supreme power of the Roman Church, when being cast out of his Bishoprick, he appealed to Iulius Pope,
For who Knoweth not, that Athanasius acknowledged the supreme power of the Roman Church, when being cast out of his Bishopric, he appealed to Julius Pope,
when he and the rest of the Aegyptian Bishops, writing to Marcus Pope, endorsed their letter, To the holy, and Venerable Lord of Apostolicall Eminency, Marke, Father of the holy Roman, Apostolike See,
when he and the rest of the Egyptian Bishops, writing to Marcus Pope, endorsed their Letter, To the holy, and Venerable Lord of Apostolical Eminency, Mark, Father of the holy Roman, Apostolic See,
Which by no meanes we dare presume to do (to wit to define matters of fayth) without consulting you, the Canons commanding, that in maior causes nothing be determined, without the B. of Rome &c. For therfore Christ hath placed you,
Which by no means we Dare presume to do (to wit to define matters of faith) without consulting you, the Canonas commanding, that in mayor Causes nothing be determined, without the B. of Rome etc. For Therefore christ hath placed you,
and your predecessors in the height of Eminency, and commanded you to haue care of all Churches &c. And he addeth , that, It belongs to the Pope to iudge the causes of all Bishops.
and your predecessors in the height of Eminency, and commanded you to have care of all Churches etc. And he adds, that, It belongs to the Pope to judge the Causes of all Bishops.
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and finally if to professe actuall, and promise perpetuall obedience to the See Apostolike, be Arguments of S. Athanasius his beliefe of the soueraigne authority of the See Apostolike,
and finally if to profess actual, and promise perpetual Obedience to the See Apostolic, be Arguments of S. Athanasius his belief of the sovereign Authority of the See Apostolic,
But you say (and that impertinently to the matter in hand, which is to proue S. Athanasius his no subiection to the Roman Church) that, When we esteeme Felix to be the legitimat Pope,
But you say (and that impertinently to the matter in hand, which is to prove S. Athanasius his no subjection to the Roman Church) that, When we esteem Felix to be the legitimate Pope,
and Liberius a Schismatike remoued from the society of Catholikes, and from his Papall function, wee fight notably against our owne principles, which are:
and Liberius a Schismatic removed from the society of Catholics, and from his Papal function, we fight notably against our own principles, which Are:
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which if he be, he ceaseth to be Pope, without any iudgement at all. That there cannot be two Popes together, we acknowledge to be a principle of ours.
which if he be, he ceases to be Pope, without any judgement At all. That there cannot be two Popes together, we acknowledge to be a principle of ours.
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but also to make profession thereof outwardly, abandoning the cōmunion of heretikes. Wherfore the syllogisme which here you make , concludeth nothing;
but also to make profession thereof outwardly, abandoning the communion of Heretics. Wherefore the syllogism which Here you make, Concludeth nothing;
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the Minor proposition, that, Liberius notwithstanding his consenting to the condemnation of Athanasius, and communicating with heretikes, was a Catholiks Bishop, is absolutely false.
the Minor proposition, that, Liberius notwithstanding his consenting to the condemnation of Athanasius, and communicating with Heretics, was a Catholics Bishop, is absolutely false.
and loose all spirituall iurisdiction ouer those, which are in the Church. SECT. IV. S. Basills beliefe of the supreme authority of the B. of Rome proued; and Doctor Mortons obiections answeared.
and lose all spiritual jurisdiction over those, which Are in the Church. SECT. IV. S. Basills belief of the supreme Authority of the B. of Rome proved; and Doctor Mortons objections answered.
IT seemed to vs (sayth S. Basil writing to Athanasius) to be to good purpose, that we write to the B. of Rome, that he consider the affaires of these parts,
IT seemed to us (say S. Basil writing to Athanasius) to be to good purpose, that we write to the B. of Rome, that he Consider the affairs of these parts,
and giue his iudgement, to the end, that being there is difficulty, in sending from thence persons by a common and Synodicall decree, he may vse his authority,
and give his judgement, to the end, that being there is difficulty, in sending from thence Persons by a Common and Synodical Decree, he may use his Authority,
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and choose men capable of the labour of such a iourney &c. And that hauing with them the Acts of Arimin, they may disanull those things which haue bene done by force. Bellarmine bringeth this testimony:
and choose men capable of the labour of such a journey etc. And that having with them the Acts of Arimin, they may disannul those things which have be done by force. Bellarmine brings this testimony:
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for where Bellarmine translateth, vt res nostras videas, that the B. of Rome see, or view our affaires, Baronius rendreth, vt res nostras consideret, that he consider our affaires.
for where Bellarmine Translate, vt Rest nostras Videos, that the B. of Rome see, or view our affairs, Baronius rendereth, vt Rest nostras Consider, that he Consider our affairs.
But who seeth not this to be a mere cauill? for what difference is there between intreating the Pope to take the affaires of the Easterne Churches into his consideration, as Baronius readeth,
But who sees not this to be a mere cavil? for what difference is there between entreating the Pope to take the affairs of the Eastern Churches into his consideration, as Baronius readeth,
or, to see and looke into them, as Bellarmine translateth? Whether you follow the one or the other, it is manifest, that S Basil thought it a fit way to redresse the calamities of those Churches, that the Pope should take them into his consideration,
or, to see and look into them, as Bellarmine Translate? Whither you follow the one or the other, it is manifest, that S Basil Thought it a fit Way to redress the calamities of those Churches, that the Pope should take them into his consideration,
the requiring wherof from him, liuing in a Countrey so remote, and in another Patriarkship, sheweth, that S. Basil belieued some charge of visiting those Churches to belong to him, superior to that which the Easterne Patriarkes had.
the requiring whereof from him, living in a Country so remote, and in Another Patriarchship, shows, that S. Basil believed Some charge of visiting those Churches to belong to him, superior to that which the Eastern Patriarchs had.
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or iurisdiction, but only of confortation, of louing and brotherly consideration, hoping, that the persuasions of stangers, especially being indued with Gods grace, would be more preualent with the Easterne people,
or jurisdiction, but only of confortation, of loving and brotherly consideration, hoping, that the persuasions of Strangers, especially being endued with God's grace, would be more prevalent with the Eastern people,
for this euasion is conuinced of falshood, by the very words of S. Basil. It is fit (sayth he) that we beseech the Pope to shew his authority in the busines, sending men that may bring with them the Acts of Arimin,
for this evasion is convinced of falsehood, by the very words of S. Basil. It is fit (say he) that we beseech the Pope to show his Authority in the business, sending men that may bring with them the Acts of Arimin,
Doth all this import nothing, but, a request of louing, and brotherly visitation, or consideration? Could S. Basil in more effectuall words expresse the Popes power,
Does all this import nothing, but, a request of loving, and brotherly Visitation, or consideration? Could S. Basil in more effectual words express the Popes power,
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wheras Baronius readeth, Counsell, or Aduice. Here againe you cauill: for the Greeke word is, NONLATINALPHABET, which by interpretation of Budaeus, signifieth voluntatem, sententiam, iudicium.
whereas Baronius readeth, Counsel, or advice. Here again you cavil: for the Greek word is,, which by Interpretation of Budaeus, signifies voluntatem, sententiam, iudicium.
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Why then was it not lawfull for Bellarmine to say, S. Basil desired the Popes decree? for to desire him to giue his sentence and iudgement, what was it els,
Why then was it not lawful for Bellarmine to say, S. Basil desired the Popes Decree? for to desire him to give his sentence and judgement, what was it Else,
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for do not both he , and S. Gregory Nazianzen testify, that Eustathius B. of Sebaste, by vertue of Liberius his letters presented to the Easterne Bishops, in the Councell of Tyana,
for do not both he, and S. Gregory Nazianzen testify, that Eustathius B. of Sebaste, by virtue of Liberius his letters presented to the Eastern Bishops, in the Council of Tyana,
and the Eastern the Feet? And doth he not from this very Metaphor, denominate the B. of Rome, Head of the vniuersall Church, and all other Bishops fellow-members of the same body ?
and the Eastern the Feet? And does he not from this very Metaphor, denominate the B. of Rome, Head of the universal Church, and all other Bishops Fellow members of the same body?
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and he punished if he were found guilty? And doth he not require the same Pope to giue order by his letters, to all the Easterne Churches, that they admit into their communion all such,
and he punished if he were found guilty? And does he not require the same Pope to give order by his letters, to all the Eastern Churches, that they admit into their communion all such,
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as hauing departed from the Catholike truth, shall disclaime from their Errors? and to renounce the Communion of them, that shall persist obstinatly in their nouelties? And lastly, declaring the Popes authority in determining all doubts and controuersies of fayth, he sayth:
as having departed from the Catholic truth, shall disclaim from their Errors? and to renounce the Communion of them, that shall persist obstinately in their novelties? And lastly, declaring the Popes Authority in determining all doubts and controversies of faith, he say:
In very deed that which was giuen by our Lord to your Piety, is worthy of that most excellent voyce, which proclamed you blessed, to wit, that you may discerne betweene that which is counterfeit,
In very deed that which was given by our Lord to your Piety, is worthy of that most excellent voice, which proclaimed you blessed, to wit, that you may discern between that which is counterfeit,
I conclude therfore that if S. Basil beleeued aright, the Pope hath authority to restore Bishops deposed, to their Sees, to send Legates with power to dissolue the Acts of generall Councels, to condemne hereticall doctrines, to iudge the causes of Bishops, to punish delinquents.
I conclude Therefore that if S. Basil believed aright, the Pope hath Authority to restore Bishops deposed, to their Sees, to send Legates with power to dissolve the Acts of general Counsels, to condemn heretical doctrines, to judge the Causes of Bishops, to Punish delinquents.
and other Westerne Bishops, and sent to Rome foure seuerall legations, requiring helpe, and comfort from them in their afflictions, could not receaue any answeare, in so much that S. Basil taxeth them with supercilious pride & haughtinesse,
and other Western Bishops, and sent to Room foure several legations, requiring help, and Comfort from them in their afflictions, could not receive any answer, in so much that S. Basil Taxes them with supercilious pride & haughtiness,
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in so much, that Damasus Pope for a time, desisted from that familiar communication by letters (which Basil expected) and differred the sending of Legates to examine his cause,
in so much, that Damasus Pope for a time, desisted from that familiar communication by letters (which Basil expected) and differed the sending of Legates to examine his cause,
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Nor was Damasus so wholly wanting to his comfort, but that euen then when he was suspected of heresy, vpon his letters he called a Councell at Rome, in which he condemned Apollinarius, Vitalis, and Timotheus ;
Nor was Damasus so wholly wanting to his Comfort, but that even then when he was suspected of heresy, upon his letters he called a Council At Rome, in which he condemned Apollinarius, Vitalis, and Timothy;
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called Vitalis to Rome, and excommunicated Timotheus, as he testifieth in his Epistle to the Easterne Bishops , expressing withall, the profession which they had made to him, of their beliefe of the supreme authority of the Bishop, and Church of Rome.
called Vitalis to Room, and excommunicated Timothy, as he Testifieth in his Epistle to the Eastern Bishops, expressing withal, the profession which they had made to him, of their belief of the supreme Authority of the Bishop, and Church of Rome.
as other holy men (whom Baronius nameth) in like occasions haue done, is that by you to be reproached vnto him? or is it any argument of his deniall of the Supremacy of the B. of Rome, which he hath taught so clearely,
as other holy men (whom Baronius names) in like occasions have done, is that by you to be reproached unto him? or is it any argument of his denial of the Supremacy of the B. of Rome, which he hath taught so clearly,
You (sayth he) are praised by all mortall men, that you remaine pure, and without blemish in fayth, keeping entire the doctrine taught you by the Apostles.
You (say he) Are praised by all Mortal men, that you remain pure, and without blemish in faith, keeping entire the Doctrine taught you by the Apostles.
or ignorance in the true fayth, as you falsly interpret, but that being ignorant of the Asian affaires, they were not carefull to vnderstand them from him,
or ignorance in the true faith, as you falsely interpret, but that being ignorant of the Asian affairs, they were not careful to understand them from him,
and other Catholike Bishops, that might rightly informe them, but gaue to much credit to the lying reportes of heretikes, who slandered him falsly, as you haue heard.
and other Catholic Bishops, that might rightly inform them, but gave to much credit to the lying reports of Heretics, who slandered him falsely, as you have herd.
And you adde, that Hilary had iust cause to do this , because it was alwaies lawfull for any Catholike Bishop to excommunicate any hereticall Bishop, that is, to abandon his fellowship, and communion.
And you add, that Hilary had just cause to do this, Because it was always lawful for any Catholic Bishop to excommunicate any heretical Bishop, that is, to abandon his fellowship, and communion.
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els euery man, yea euery woman, may excommunicate her Bishop, or any other person whatsoeuer: for she may abandon his fellowship, and communion, denouncing Anathema vnto him.
Else every man, yea every woman, may excommunicate her Bishop, or any other person whatsoever: for she may abandon his fellowship, and communion, denouncing Anathema unto him.
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There are two kindes of Anathema: the one, iudiciary, that is to say, an Ecclesiasticall Censure pronounced by an Ecclesiasticall Superior, against them ouer whom he hath lawfull power and iurisdiction, wherby he abandoneth their fellowship and communion,
There Are two Kinds of Anathema: the one, judiciary, that is to say, an Ecclesiastical Censure pronounced by an Ecclesiastical Superior, against them over whom he hath lawful power and jurisdiction, whereby he abandoneth their fellowship and communion,
and commandeth all others to do the like, and withall depriueth them of the benefite of the Sacraments, and seruice of the Church. This Anathema is an Excommunication.
and commands all Others to do the like, and withal depriveth them of the benefit of the Sacraments, and service of the Church. This Anathema is an Excommunication.
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and communion, but by vertue therof, forbid all others to haue commerce and communication with them? In this sense, the Councell of Nice pronounced Anathema against the Arians, in these words :
and communion, but by virtue thereof, forbid all Others to have commerce and communication with them? In this sense, the Council of Nicaenae pronounced Anathema against the Arians, in these words:
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They that say, there was a time when the Sonne was not, the Catholike Church anathematizeth them, that is, depriueth them of the vse of the Sacraments,
They that say, there was a time when the Son was not, the Catholic Church Anathematizes them, that is, depriveth them of the use of the Sacraments,
The iudiciary Anathema, that is, the sentence of excommunication had bene pronounced before, by the Councells of Nice and Sardica against the Arians in generall, into whose communion Liberius was entred.
The judiciary Anathema, that is, the sentence of excommunication had be pronounced before, by the Counsels of Nicaenae and Sardica against the Arians in general, into whose communion Liberius was entered.
There was no need of pronouncing a new sentence of Anathema against him, but of applying the sentence of the Councells vnto him, by abiuring and abhorring him,
There was no need of pronouncing a new sentence of Anathema against him, but of applying the sentence of the Counsels unto him, by abjuring and abhorring him,
as one fallen into the sentence which the Councels had pronounced against the Arians. And therfore S. Hilary addes to his Anathema, these words, For my part, saying:
as one fallen into the sentence which the Counsels had pronounced against the Arians. And Therefore S. Hilary adds to his Anathema, these words, For my part, saying:
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but with an abiuratory Anathema. In this sense Iohn Patriarke of Constantinople anathematized Timothy the parricide, surnamed Aelurus, whom Felix Pope excommunicated.
but with an abjuratory Anathema. In this sense John Patriarch of Constantinople anathematized Timothy the Parricide, surnamed Aelurus, whom Felix Pope excommunicated.
And In the same sense, Iustine the Emperor , denounced Anathema to all heretikes, condemned by the Church, who yet being a secular Prince, had not power to excommunicate any.
And In the same sense, Justin the Emperor, denounced Anathema to all Heretics, condemned by the Church, who yet being a secular Prince, had not power to excommunicate any.
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I conclude therfore, that you confound these two Anathema's; and because S. Hilary pronounced an abiuratory Anathema against Liberius, inferre ignorantly that he excommunicated him.
I conclude Therefore, that you confound these two Anathema's; and Because S. Hilary pronounced an abjuratory Anathema against Liberius, infer ignorantly that he excommunicated him.
and that he excommunicated Liberius, it would make nothing for you against the Pope: for when Hilary pronounced this Anathema, Liberius was not Pope, but fallen from his Papacy,
and that he excommunicated Liberius, it would make nothing for you against the Pope: for when Hilary pronounced this Anathema, Liberius was not Pope, but fallen from his Papacy,
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This I haue said, not questioning, but supposing Liberius his subscription to the condemnation of Athanasius; which yet some haue denied . But be it true:
This I have said, not questioning, but supposing Liberius his subscription to the condemnation of Athanasius; which yet Some have denied. But be it true:
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but only interpretatiuè, for so much as signing with them the condemnation of Athanasius, and out wardly communicating with them, he gaue to some (that iudged of him by his outward actions) occasion to thinke, he belieued their doctrine.
but only interpretatiuè, for so much as signing with them the condemnation of Athanasius, and out wardly communicating with them, he gave to Some (that judged of him by his outward actions) occasion to think, he believed their Doctrine.
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For the very Arians themselues neuer pretended that Athanasius agreed in fayth with them, but condemned him only for other crimes, which they had maliciously composed against him:
For the very Arians themselves never pretended that Athanasius agreed in faith with them, but condemned him only for other crimes, which they had maliciously composed against him:
but he is so farre from affirming this his opinion to be anarticle of fayth, or the contrary to be hereticall, that he directly sayth it is defended by Gerson,
but he is so Far from affirming this his opinion to be anarticle of faith, or the contrary to be heretical, that he directly say it is defended by Gerson,
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Do not you then ouerlash, saying, that Bellarmines opinion is part of our beliefe necessary to saluation, when he so expresly teacheth the contrary? SECT. VI. S. Hieroms iudgment, concerning the necessity of vnion with the Church of Rome,
Do not you then overlash, saying, that Bellarmines opinion is part of our belief necessary to salvation, when he so expressly Teaches the contrary? SECT. VI. S. Hieroms judgement, Concerning the necessity of Union with the Church of Rome,
HE declared his iudgment , when to assure himselfe to be in the communion of the Catholike Church, he regarded not the communion of Paulinus, in whose Patriarship of Antioch he liued,
HE declared his judgement, when to assure himself to be in the communion of the Catholic Church, he regarded not the communion of Paulinus, in whose Patriarship of Antioch he lived,
but professed himselfe to stick fast, to the communion of Damasus Pope, that is, to the chaire of Peter, vpon which (sayth he) I know the Church to be built.
but professed himself to stick fast, to the communion of Damasus Pope, that is, to the chair of Peter, upon which (say he) I know the Church to be built.
for being you make so great accompt of Erasmus, & produce him for your only author , that S. Hierome by the chaire of Peter, vnderstandeth fayth; why do you conceale, that vpon this very passage, Erasmus sheweth S. Hierome to condemne your doctrine of falshood? Here (sayth he) Hierome seemeth to be wholly of opinion, that all Churches ought to be subiect to the Roman See ▪ or surely not diuided from her, which peculiarly glorieth in this Apostle, that had the soueraignty among the Apostles,
for being you make so great account of Erasmus, & produce him for your only author, that S. Jerome by the chair of Peter, understandeth faith; why do you conceal, that upon this very passage, Erasmus shows S. Jerome to condemn your Doctrine of falsehood? Here (say he) Jerome seems to be wholly of opinion, that all Churches ought to be Subject to the Roman See ▪ or surely not divided from her, which peculiarly Glorieth in this Apostle, that had the sovereignty among the Apostles,
for when he writ that Epistle, he was an inhabitant of Palestine, which being in the Patriarkship of Antioch, Paulinus that was then Patriarke of Antioch, was actually his Pastor,
for when he writ that Epistle, he was an inhabitant of Palestine, which being in the Patriarchship of Antioch, Paulinus that was then Patriarch of Antioch, was actually his Pastor,
for he that being baptized in one Dioces, leaueth that, and becometh an inhabitant of another, eo ipso becometh a sheep of that Dioces which he inhabiteth,
for he that being baptised in one Diocese, Leaveth that, and Becometh an inhabitant of Another, eo ipso Becometh a sheep of that Diocese which he Inhabiteth,
and inhabiting that of Antioch, if Damasus had not had pastorall authority ouer the sheep of the Patriarkship of Antioch. Now to your obiections. The first is:
and inhabiting that of Antioch, if Damasus had not had pastoral Authority over the sheep of the Patriarchship of Antioch. Now to your objections. The First is:
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And indeed who but you, would haue charged S. Hierome with twiting and taunting Damasus, an excellent godly Pope (whom you acknowledge to be his pastor, and spirituall Father) & that not for any fault of his owne,
And indeed who but you, would have charged S. Jerome with twiting and taunting Damasus, an excellent godly Pope (whom you acknowledge to be his pastor, and spiritual Father) & that not for any fault of his own,
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but for faults feigned by you against other Popes? Those words, Away with enuy, let the ambition of the Roman height depart, were not spoken by S. Hierome to taxe the person of Damasus, or his Seate, of pride;
but for Faults feigned by you against other Popes? Those words, Away with envy, let the ambition of the Roman height depart, were not spoken by S. Jerome to Tax the person of Damasus, or his Seat, of pride;
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In regard wherof, he deemed it no presumption in himselfe, to write vnto him, that by his authority, he might know whose communion to imbrace, and whose to auoyd.
In regard whereof, he deemed it no presumption in himself, to write unto him, that by his Authority, he might know whose communion to embrace, and whose to avoid.
Your second obiection , is a repetition of what you haue formerly sayd of Liberius his fall from the Catholike fayth, into heresy, by subscribing to the condemnation of Athanasius, & communicating with the Arians.
Your second objection, is a repetition of what you have formerly said of Liberius his fallen from the Catholic faith, into heresy, by subscribing to the condemnation of Athanasius, & communicating with the Arians.
and strange land, wherin he could not sing the Lords song, concerning the holy Ghost: yea he bespots the whole Clergy of that City with the note of ignorance:
and strange land, wherein he could not sing the lords song, Concerning the holy Ghost: yea he bespots the Whole Clergy of that city with the note of ignorance:
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and detract, to heare, and speake, nay to see, though vnwillingly so great a multitude of men, are things farre from the purpose and quiet of those, that would follow a monasticall life.
and detract, to hear, and speak, nay to see, though unwillingly so great a multitude of men, Are things Far from the purpose and quiet of those, that would follow a monastical life.
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and enuiyng the great reuerence which the deuout Ladies of Rome bare to his person, Damasus being dead, toke boldnesse to raise slanders against him, accusing him, that he had translated Didymus an hereticall Author, that he had conuersed too familiarly with the great Ladies of Rome,
and enuiyng the great Reverence which the devout Ladies of Rome bore to his person, Damasus being dead, took boldness to raise slanders against him, accusing him, that he had translated Didymus an heretical Author, that he had conversed too familiarly with the great Ladies of Rome,
nor the communion of the See Apostolike, nor maketh against the perpetuall residence of the holy Ghost in that Church, S. Hierome himselfe crying out , that her fayth suffereth no delusions,
nor the communion of the See Apostolic, nor makes against the perpetual residence of the holy Ghost in that Church, S. Jerome himself crying out, that her faith suffers no delusions,
If by principality of order, you vnderstand priority of place, euery Patriarke hath in that sense priority of order, ouer all Bishops, that are not Patriarkes.
If by principality of order, you understand priority of place, every Patriarch hath in that sense priority of order, over all Bishops, that Are not Patriarchs.
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But if by principality of order, you vnderstand the Sacerdotall and Episcopall dignity, conferred on them by their ordination & consecration, your Doctrine is vntrue:
But if by principality of order, you understand the Sacerdotal and Episcopal dignity, conferred on them by their ordination & consecration, your Doctrine is untrue:
and the Patriarke to the Pope himselfe. In this sense S. Hierome sayth, Whersoeuer there shall be a Bishop, either at Rome, or at Eugubium; at Constantinople, or at Rhegium;
and the Patriarch to the Pope himself. In this sense S. Jerome say, Wheresoever there shall be a Bishop, either At Room, or At Eugubium; At Constantinople, or At Rhegium;
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Erasmus his Comment vpon this passage of S. Hierome, which you bring to proue, that the inequality of Episcopall iurisdiction is not measured by the amplitude of Diocesses, I approue not.
Erasmus his Comment upon this passage of S. Jerome, which you bring to prove, that the inequality of Episcopal jurisdiction is not measured by the amplitude of Dioceses, I approve not.
And much lesse, do I allow your inference out of his comment, that according to the diuine Law, the Pope hath not any greater iurisdiction then whatsoeuer other inferior Bishop:
And much less, do I allow your Inference out of his comment, that according to the divine Law, the Pope hath not any greater jurisdiction then whatsoever other inferior Bishop:
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which power and iurisdiction therfore S. Augustine, and the whole Councell of Mileuis acknowledge Innocentius Pope to haue from the authority of the holy Scriptures, that is, by diuine Law, from the mouth of Christ himselfe.
which power and jurisdiction Therefore S. Augustine, and the Whole Council of Mileuis acknowledge Innocentius Pope to have from the Authority of the holy Scriptures, that is, by divine Law, from the Mouth of christ himself.
But you regard not what you say of that renowned Doctor, if you may make him like to your selfe in disagreeing from the Church of Rome, in matter of necessary and Catholike doctrine.
But you regard not what you say of that renowned Doctor, if you may make him like to your self in disagreeing from the Church of Rome, in matter of necessary and Catholic Doctrine.
for when he sayth, The custome of the Latines receaues it not, that by the custome of the Latines, he vnderstands not all the Latine or Roman Church, he declareth, saying ;
for when he say, The custom of the Latins receives it not, that by the custom of the Latins, he understands not all the Latin or Roman Church, he Declareth, saying;
But since the tyme of Lactantius, the Latine Fathers haue bene so far from making any doubt that it is Canonicall, that Philastrius a Latine Father and Bishop of Bressa in Italy, more ancient then S. Hierome, ranketh them among heretikes that deny it to be Canonicall.
But since the time of Lactantius, the Latin Father's have be so Far from making any doubt that it is Canonical, that Philastrius a Latin Father and Bishop of Bressa in Italy, more ancient then S. Jerome, ranketh them among Heretics that deny it to be Canonical.
And in S. Hieromes time, Innocentius Pope , and soone after him, Gelasius with a Councell of 70. Bishops , reckon the Epistle to the Hebrewes in the number of Canonicall Scriptures.
And in S. Jerome's time, Innocentius Pope, and soon After him, Gelasius with a Council of 70. Bishops, reckon the Epistle to the Hebrews in the number of Canonical Scriptures.
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If therfore Gelasius Pope, with a Councell of 70. Bishops, and Innocentius, belieued it to be Canonicall, with what forehead do you say, that the Roman Church denied it to be Canonicall? or how can it be thought that S. Hierome differed in any point of Catholike beliefe, from the Church of Rome, he that prescribeth to Demetrias ,
If Therefore Gelasius Pope, with a Council of 70. Bishops, and Innocentius, believed it to be Canonical, with what forehead do you say, that the Roman Church denied it to be Canonical? or how can it be Thought that S. Jerome differed in any point of Catholic belief, from the Church of Rome, he that prescribeth to Demetrias,
as a secure way to auoid the snares of heresy, that she hold fast the fayth of S. Innocentius Pope? And finally how cold he dissent from the Roman Church in this,
as a secure Way to avoid the snares of heresy, that she hold fast the faith of S. Innocentius Pope? And finally how cold he dissent from the Roman Church in this,
he (I say) that so often commendeth and recommendeth the Roman fayth, and defineth him to be a Catholike, that holds the fayth of the Roman Church ? What followeth of this, you know;
he (I say) that so often commends and recommendeth the Roman faith, and defineth him to be a Catholic, that holds the faith of the Roman Church? What follows of this, you know;
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and the two bookes of the Machabies, with all their parts as they are in the vulgar edition, to be canonicall, you in disproofe therof obiect these words, as of Bellarmine:
and the two books of the Maccabees, with all their parts as they Are in the Vulgar edition, to be canonical, you in disproof thereof Object these words, as of Bellarmine:
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S. Hierome sayd of these bookes, that they were not within the canon of scriptures: for Bellarmine in that place maketh no mention of Hester, Daniel, & Baruch.
S. Jerome said of these books, that they were not within the canon of Scriptures: for Bellarmine in that place makes no mention of Esther, daniel, & baruch.
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because the Church had not then defined the contrary in any generall Councel? And how do you proue that S. Hierome in that his opinion disagreed from the Roman Church, in matter of necessary, and Catholike doctrine, since it was no matter of necessary and Catholike doctrine, to belieue these bookes to be Canonicall,
Because the Church had not then defined the contrary in any general Council? And how do you prove that S. Jerome in that his opinion disagreed from the Roman Church, in matter of necessary, and Catholic Doctrine, since it was no matter of necessary and Catholic Doctrine, to believe these books to be Canonical,
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vntill the Church had defined it in a generall Councell, as in S. Hieromes time she had not done, sauing only of the booke of Iudith, which afterwards he receaued, vnderstanding that the Councell of Nice had so declared?
until the Church had defined it in a general Council, as in S. Jerome's time she had not done, Saving only of the book of Iudith, which afterwards he received, understanding that the Council of Nicaenae had so declared?
But from hence you take occasion , to inueigh against Bellarmine, and other our Doctors, for imputing to the Councell of Nice, a decree, wherby they condemne Protestants as sacrilegious persons,
But from hence you take occasion, to inveigh against Bellarmine, and other our Doctors, for imputing to the Council of Nicaenae, a Decree, whereby they condemn Protestants as sacrilegious Persons,
for that the Coūcell did make such a Constitution, S. Hierome witnesseth, saying : Librum Iudith Nicena Synodus in numero sanctarum scripturarum legitur computasse:
for that the Council did make such a Constitution, S. Jerome Witnesseth, saying: Librum Iudith Nicena Synod in numero sanctarum scripturarum legitur computasse:
Hoc volumen &c. This booke is not canonicall among the Hebrewes, but by the authority of the Councell of Nice, it is receaued for the instruction of holy Church.
Hoc volumen etc. This book is not canonical among the Hebrews, but by the Authority of the Council of Nicaenae, it is received for the instruction of holy Church.
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The Iewes reckoned this booke among the hagiographes, whose authority is sufficient to decide controuersies. And thē opposing against them, the authority of the Nicen Councell, he addeth;
The Iewes reckoned this book among the hagiographes, whose Authority is sufficient to decide controversies. And them opposing against them, the Authority of the Nicene Council, he adds;
And in confirmation herof he numbreth this booke among other canonicall scriptures, saying , Ruth, Hester, Iudith were of so great renowne, that they gaue names to sacred volumes.
And in confirmation hereof he numbereth this book among other canonical Scriptures, saying, Ruth, Esther, Iudith were of so great renown, that they gave names to sacred volumes.
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But to proue, that he held it apocryphall, you obiect Stapleton , Salmeron, Lindanus, & Acosta, whom you call our lesse precipitant Authors. Stapleton you falsify, citing him l. 2. de authorit. Script. cap.
But to prove, that he held it apocryphal, you Object Stapleton, Salmeron, Lindanus, & Acosta, whom you call our less precipitant Authors. Stapleton you falsify, citing him l. 2. de Authority. Script. cap.
or doubtfull, were afterwards by her authority certainly beleeued to be canonicall, he exemplifieth in this of Iudith, which (saith he) S. Hierome moued by the authority of the Councell of Nice, held to be Canonicall, hauing formerly accounted it to be apocryphall. This is Stapletons doctrine.
or doubtful, were afterwards by her Authority Certainly believed to be canonical, he exemplifieth in this of Iudith, which (Says he) S. Jerome moved by the Authority of the Council of Nicaenae, held to be Canonical, having formerly accounted it to be apocryphal. This is Stapletons Doctrine.
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for he alleageth S. Hieromes words expresly declaring, that the rule to distinguish Canonicall Scriptures, from apocryphall, is the authority of the Church.
for he allegeth S. Jerome's words expressly declaring, that the Rule to distinguish Canonical Scriptures, from apocryphal, is the Authority of the Church.
Wherupon Salmeron truly sayth, that, if S. Hierome should deny this booke to be Canonicall, his authority alone could not be preualent against the whole streame of Ancient Fathers, holding the contrary.
Whereupon Salmeron truly say, that, if S. Jerome should deny this book to be Canonical, his Authority alone could not be prevalent against the Whole stream of Ancient Father's, holding the contrary.
S. Ambrose declared his iudgment, when reporting , how his holy brother Satyrus in his returne out of Africa, was cast by ship wrack vpon the isle of Sardinia infected with schisme, he said:
S. Ambrose declared his judgement, when reporting, how his holy brother Satyr in his return out of Africa, was cast by ship wrack upon the Isle of Sardinia infected with Schism, he said:
No maruell therfore, though Satyrus asked of a Bishop, whose fayth he suspected whether he belieued as that Church did, whose fayth was known to be truly Catholike;
No marvel Therefore, though Satyr asked of a Bishop, whose faith he suspected whither he believed as that Church did, whose faith was known to be truly Catholic;
an honest man comming into the kingdome, might aske the inhabitants, whether they agreed with the City of Yorke, therby to know, whether they were loyall subiects:
an honest man coming into the Kingdom, might ask the inhabitants, whither they agreed with the city of York, thereby to know, whither they were loyal Subjects:
and yet it would not follow, that therfore Yorke is the head of the kingdome. This your answeare framed to puzzell an ignorant reader, is easely reiected.
and yet it would not follow, that Therefore York is the head of the Kingdom. This your answer framed to puzzell an ignorant reader, is Easily rejected.
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nor any other, but the Roman, was the head of Catholike Communion, as S. Ambrose himselfe teacheth, saying , From the Roman Church the rights of Venerable Communion do flow to all? And why els did he say this,
nor any other, but the Roman, was the head of Catholic Communion, as S. Ambrose himself Teaches, saying, From the Roman Church the rights of Venerable Communion do flow to all? And why Else did he say this,
but the Roman, Christ hath promised, that her fayth shall not faile , and that, the gates of hell shall not preuaile against her ? In regard wherof it is said, that (not to the Church of Milan,
but the Roman, christ hath promised, that her faith shall not fail, and that, the gates of hell shall not prevail against her? In regard whereof it is said, that (not to the Church of Milan,
and therfore to be a Catholike, and to agree with the Roman Church (as in themselues they are so) were they held by S. Ambrose, by his brother Satyrus,
and Therefore to be a Catholic, and to agree with the Roman Church (as in themselves they Are so) were they held by S. Ambrose, by his brother Satyr,
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for what dignity, superiority, or power of gouerment had Damasus ouer the whole Church in his person, and for his tyme, which euery Pope hath not had in his person,
for what dignity, superiority, or power of government had Damasus over the Whole Church in his person, and for his time, which every Pope hath not had in his person,
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This is so certaine, that you passing lightly ouer this first answeare, fly to a second , that the title of Rector, or Gouernor of the whole Church, argueth not Damasus to be Head of the Church,
This is so certain, that you passing lightly over this First answer, fly to a second, that the title of Rector, or Governor of the Whole Church, argue not Damasus to be Head of the Church,
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or Gouernor of a cōmonwealth cannot be better or more effectually expressed, then by saying, He is Rector of the Colledge, or, Gouernor of the Commonwealth: so if S. Ambrose, had studied to confute your answeare,
or Governor of a commonwealth cannot be better or more effectually expressed, then by saying, He is Rector of the College, or, Governor of the Commonwealth: so if S. Ambrose, had studied to confute your answer,
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for that title neuer was, nor can euer be giuen to any other, but to the Pope of Rome, whom Christ hath made Pastor & Gouernor of his whole flock And to this S. Ambrose alludeth ,
for that title never was, nor can ever be given to any other, but to the Pope of Rome, whom christ hath made Pastor & Governor of his Whole flock And to this S. Ambrose alludeth,
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when writing to Siricius Pope, he calls him, A watchfull, and pouident Pastor, that with pious solicitude defends the flock of Christ from wolues, that is, from heretikes.
when writing to Siricius Pope, he calls him, A watchful, and pouident Pastor, that with pious solicitude defends the flock of christ from wolves, that is, from Heretics.
Impertinently therfore do you obiect , to proue S. Ambrose his no-subiection to the Church of Rome, that the Pope asked his iudgment concerning the day of Easter:
Impertinently Therefore do you Object, to prove S. Ambrose his no-subiection to the Church of Rome, that the Pope asked his judgement Concerning the day of Easter:
4. To proue that S. Ambrose acknowledged no subiection to the Church of Rome, you report out of Baronius, that certaine Clergy-men of Milan 670. yeares after the death of S. Ambrose, called the Bishoprick of Milan, S. Ambrose his Church, and withstood Petrus Damianus the Popes Legate, alleaging, that the Church of Ambrose had bene alwaies free in it selfe,
4. To prove that S. Ambrose acknowledged no subjection to the Church of Rome, you report out of Baronius, that certain Clergymen of Milan 670. Years After the death of S. Ambrose, called the Bishopric of Milan, S. Ambrose his Church, and withstood Peter Damianus the Popes Legate, alleging, that the Church of Ambrose had be always free in it self,
The Pope (not Leo the Ninth, as you mistake, but) Nicolas the second (between whom and Leo there were other two Popes, Victor and Stephen) condescending to so iust a request, sent two holy and learned men, Petrus Damiani Cardinall of Ostia,
The Pope (not Leo the Ninth, as you mistake, but) Nicolas the second (between whom and Leo there were other two Popes, Victor and Stephen) condescending to so just a request, sent two holy and learned men, Peter Damiani Cardinal of Ostia,
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which is, that Petrus Damiani stepping vp into the Pulpit, after he had quieted the people, proued effectually the soueraigne authority granted by Christ, to the Roman Church, ouer all Churches,
which is, that Peter Damiani stepping up into the Pulpit, After he had quieted the people, proved effectually the sovereign Authority granted by christ, to the Roman Church, over all Churches,
And in like manner the Clergy-men admitting pennance, were reconciled in tyme of Masse, and receaued new ornaments from the Bishops hand, hauing first made a profession of their fayth, in which they anathematized all Heresies extolling themselues against the holy Catholike and Apostolike Church,
And in like manner the Clergymen admitting penance, were reconciled in time of Mass, and received new Ornament from the Bishops hand, having First made a profession of their faith, in which they anathematized all Heresies extolling themselves against the holy Catholic and Apostolic Church,
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because a few lewd hereticall Clergy-men of Milan 670. yeares after his death, disclaimed from the obedience of the B. of Rome, to the end they might hold on their damnable courses,
Because a few lewd heretical Clergymen of Milan 670. Years After his death, disclaimed from the Obedience of the B. of Rome, to the end they might hold on their damnable courses,
and promise of amendment, and obedience to the See Apostolike? By this a iudicious reader will perceaue, that you neither regard what you alleage, true,
and promise of amendment, and Obedience to the See Apostolic? By this a judicious reader will perceive, that you neither regard what you allege, true,
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But you that follow them in their disobedience, why do you not also follow them in their repentance? When Theodosius in excuse of the great slaughter he had made at Thessalonica, alleaged to S. Ambrose, that King Dauid also had offended, committing adultery and murther;
But you that follow them in their disobedience, why do you not also follow them in their Repentance? When Theodosius in excuse of the great slaughter he had made At Thessalonica, alleged to S. Ambrose, that King David also had offended, committing adultery and murder;
And if he were now liuing, he would in like manner answere you, that as you haue followed some wicked Clergy-men of his Church, in their disobedience to the See Apostolike;
And if he were now living, he would in like manner answer you, that as you have followed Some wicked Clergymen of his Church, in their disobedience to the See Apostolic;
so follow them in their repentance: and both he and they would condemne you of great perfidiousnesse, in proclaiming their sinne, and concealing their amendment.
so follow them in their Repentance: and both he and they would condemn you of great perfidiousness, in proclaiming their sin, and concealing their amendment.
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5. You obiect that S. Ambrose refused to follow the Church of Rome in the custome of washing the feet of infants is baptized, which (say you) the Church of Rome iudged to be superfluous,
5. You Object that S. Ambrose refused to follow the Church of Rome in the custom of washing the feet of Infants is baptised, which (say you) the Church of Rome judged to be superfluous,
but contrariwise, Ambrose and the Church of Milan held to be necessary. Your custome is to borrow Arguments from Catholike writers, and suppresse their solutions.
but contrariwise, Ambrose and the Church of Milan held to be necessary. Your custom is to borrow Arguments from Catholic writers, and suppress their Solutions.
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In such as are of themselues indifferent, she commandeth nothing, as you haue heard , but leaueth freedome to other Churches, to follow their owne customes.
In such as Are of themselves indifferent, she commands nothing, as you have herd, but Leaveth freedom to other Churches, to follow their own customs.
S. Augustines iudgment was, that the Roman Church is the Head of all Churches, which he professed saying In her hath alwaies florished the Princedome of the See Apostolike:
S. Augustine's judgement was, that the Roman Church is the Head of all Churches, which he professed saying In her hath always flourished the Princedom of the See Apostolic:
For heerein he declared his iudgment, when together with all the Fathers of the Mileuitan Councell (to which he was Secretary) he writ to Innocentius Pope :
For herein he declared his judgement, when together with all the Father's of the Milevitan Council (to which he was Secretary) he writ to Innocentius Pope:
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but your answere is , that, Iohn the first writing to an Arch-bishop, granteth, that the charge of the Church for the helpe of all, in repressing of heresies, was committed to him, as well as to himselfe:
but your answer is, that, John the First writing to an Archbishop, grants, that the charge of the Church for the help of all, in repressing of heresies, was committed to him, as well as to himself:
as S. Augustine, and the Mileuitan Fathers acknowledge the Pope to haue out of his Dioces and Patriarkship of Rome, requiring him to condemne by his pastorall authority the Pelagians in Africk & Palestine.
as S. Augustine, and the Milevitan Father's acknowledge the Pope to have out of his Diocese and Patriarchship of Room, requiring him to condemn by his pastoral Authority the Pelagians in Africa & Palestine.
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Pelagius and Celestius by the vigilancy of two Episcopall Councels, with the helpe of God, who vndertakes the protection of his Church, haue bene condemned in the extent of the whole world, by two reuerend Prelats of the Apostolike See, Pope Innocentius, and Pope Sozimus.
Pelagius and Celestius by the vigilancy of two Episcopal Counsels, with the help of God, who undertakes the protection of his Church, have be condemned in the extent of the Whole world, by two reverend Prelates of the Apostolic See, Pope Innocentius, and Pope Sozimus.
If then S. Augustine belieued aright, the Pope hath Pastorall power to represse and condemne heretikes, throughout the whole world, which other Bishops haue not;
If then S. Augustine believed aright, the Pope hath Pastoral power to repress and condemn Heretics, throughout the Whole world, which other Bishops have not;
their pastorall power being confined to the limits of their owne Diocesses. Your obiections against this, are, 1. That S. Augustine speaking of Stephen B. of Rome,
their pastoral power being confined to the Limits of their own Dioceses. Your objections against this, Are, 1. That S. Augustine speaking of Stephen B. of Rome,
Wherefore S. Augustine calling Stephen and Cyprian, two Bishops of two most eminent Churches, intended not to deny the subordination of Cyprian, to Stephē;
Wherefore S. Augustine calling Stephen and Cyprian, two Bishops of two most eminent Churches, intended not to deny the subordination of Cyprian, to Stephē;
your fifth of the Epistle to the Hebrues, whether in S. Augustines dayes the Roman Church held it canonicall , are all repetitions of your former Arguments, which in their due places haue bene answeared .
your fifth of the Epistle to the Hebrews, whither in S. Augustine's days the Roman Church held it canonical, Are all repetitions of your former Arguments, which in their due places have be answered.
But to them you adde here a Consideration of your iudicious Casaubon , requiring vs (who accompt the only note of Schisme to be diuided from the Roman Church and Pope thereof), to answeare,
But to them you add Here a Consideration of your judicious Casaubon, requiring us (who account the only note of Schism to be divided from the Roman Church and Pope thereof), to answer,
yet neuer spake word of the Monarchy of the Pope, or of the infallibility of his iudgement, whereby to reduce them to the vnity of the Church, and truth.
yet never spoke word of the Monarchy of the Pope, or of the infallibility of his judgement, whereby to reduce them to the unity of the Church, and truth.
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For when the Donatists did striue to defend their heresy of rebaptization by the authority of S. Cyprian, S. Augustine answeared , that Cyprians patronage could not auaile them,
For when the Donatists did strive to defend their heresy of rebaptization by the Authority of S. Cyprian, S. Augustine answered, that Cyprians patronage could not avail them,
And doth he not in other his writings against the Donatists often vrge the succession of Bishops in the Roman Church? If (sayth he), the order, and succession of Bishops be to be obserued,
And does he not in other his writings against the Donatists often urge the succession of Bishops in the Roman Church? If (say he), the order, and succession of Bishops be to be observed,
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how much more assuredly, and safely indeed do we begin our accompt from S. Peter himselfe, to whom as he represented the whole Church, our Lord sayd, Vpon this Rock I will build my Church? For Linus succeoded to Peter, Cletus to Linus &c. And so reckoning all the Popes vnto Anastasius, who then sate in the chaire of S. Peter, he concludeth against the Donatists.
how much more assuredly, and safely indeed do we begin our account from S. Peter himself, to whom as he represented the Whole Church, our Lord said, Upon this Rock I will built my Church? For Linus succeoded to Peter, Cletus to Linus etc. And so reckoning all the Popes unto Anastasius, who then sat in the chair of S. Peter, he Concludeth against the Donatists.
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1. The vniforme consent of people, and nations (which is not to be found in the Protestant Church, confined to a few Northern countreyes, in a corner of the world.) 2. A certaine authority, begun by miracles (which Protestants confesse themselues not to haue.) 3. The succession of Priests, euen from S. Peter, vntill this present Bishop.
1. The uniform consent of people, and Nations (which is not to be found in the Protestant Church, confined to a few Northern countries, in a corner of the world.) 2. A certain Authority, begun by Miracles (which Protestants confess themselves not to have.) 3. The succession of Priests, even from S. Peter, until this present Bishop.
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He might (sayth S. Augustine) contemne the conspiring multitude of his enemies, because he knew himselfe to be vnited by communicatory letters both to the Church of Rome, in which the soueraignty of the See Apostolike hath alwaies florished,
He might (say S. Augustine) contemn the conspiring multitude of his enemies, Because he knew himself to be united by communicatory letters both to the Church of Rome, in which the sovereignty of the See Apostolic hath always flourished,
And as he vrged the authority of the See Apostolike, against the Donatists, so hath he testified, that by the same authority taken from the authority of holy Scriptures , the Pelagians were condemned:
And as he urged the Authority of the See Apostolic, against the Donatists, so hath he testified, that by the same Authority taken from the Authority of holy Scriptures, the Pelagians were condemned:
who therfore seeing themselues esteemed as Heretikes throughout all the Westerne Church in which they liued, sought to the Churches of the East, hoping to be admitted into their Communion,
who Therefore seeing themselves esteemed as Heretics throughout all the Western Church in which they lived, sought to the Churches of the East, hoping to be admitted into their Communion,
I thinke (sayth he that part of the world ought to suffice thee, in which our Lord would haue the chiefe of the Apostles to be crowned with a most glorious Martyrdome:
I think (say he that part of the world ought to suffice thee, in which our Lord would have the chief of the Apostles to be crowned with a most glorious Martyrdom:
To the Gouernor of which Church, Blessed Innocentius, if thou woldst haue giuen care, thou hadst ere this, freed thy dangerous youth from the Pelagian snares:
To the Governor of which Church, Blessed Innocentius, if thou Wouldst have given care, thou Hadst ere this, freed thy dangerous youth from the Pelagian snares:
for what answeare could that holy man giue to the African Councells, but that, which from ancient times the Roman Church with all others perseuerantly holdeth? And els where he noteth , that albeit Pelagius had drawne others into error, he could neuer deceaue the Roman Church:
for what answer could that holy man give to the African Counsels, but that, which from ancient times the Roman Church with all Others perseverantly holds? And Else where he notes, that albeit Pelagius had drawn Others into error, he could never deceive the Roman Church:
By this Argument a Pelagian, a Donatist, an Eutychian, or any other Heretike may iustify his departure from the Roman Church, pretending (as you do) that the necessity of vnion with her, was not for all times.
By this Argument a Pelagian, a Donatist, an Eutychian, or any other Heretic may justify his departure from the Roman Church, pretending (as you do) that the necessity of Union with her, was not for all times.
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Her fayth is built vpon the word of Christ, promising that, the gates of hell shall neuer preuaile against her, and that, the fayth of Peters See shall neuer faile.
Her faith is built upon the word of christ, promising that, the gates of hell shall never prevail against her, and that, the faith of Peter's See shall never fail.
This Argument you haue prosecuted before , out of your owne obseruations of antiquity, with many examples, some of which you repeate here, adding others vnto them . The answere you haue receaued ;
This Argument you have prosecuted before, out of your own observations of antiquity, with many Examples, Some of which you repeat Here, adding Others unto them. The answer you have received;
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In like manner it is true, that whatsoeuer Churches are in Communion with other Orthodoxall Churches that agree with the Roman (in which the soueraignty of the See Apostolike hath alwaies florished they are to be accompted Orthodoxall, and Catholike Churches;
In like manner it is true, that whatsoever Churches Are in Communion with other Orthodoxal Churches that agree with the Roman (in which the sovereignty of the See Apostolic hath always flourished they Are to be accounted Orthodoxal, and Catholic Churches;
And S. Ambrose , that, to agree with Catholike Bishops, is, to agree with the Roman Church, from which (sayth he ) the rights of Venerable Communion do flow vnto all other Churches, she being the source,
And S. Ambrose, that, to agree with Catholic Bishops, is, to agree with the Roman Church, from which (say he) the rights of Venerable Communion do flow unto all other Churches, she being the source,
And S. Irenaeus pronounceth it necessary for all Churches (not excepting the Apostolicall) to agree with the Church of Rome, by reason of her more mighty principality, that is,
And S. Irnaeus pronounceth it necessary for all Churches (not excepting the Apostolical) to agree with the Church of Rome, by reason of her more mighty principality, that is,
and insisting in the steps of Patroclus an inuasor of that See, he presumed to vsurpe to himselfe the rights of the Metropolitans of Vienna and Narbona, ordaining & deposing Bishops in their districts;
and insisting in the steps of Patroclus an inuasor of that See, he presumed to usurp to himself the rights of the Metropolis of Vienna and Narbonne, ordaining & deposing Bishops in their districts;
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This being complained of against Patroclus, first to Boniface, and then to Celestine Popes, & lastly to the blessed Pope Leo against Hilary, that he had presumed to depose Celidonius a Bishop of the Prouince of Vienna,
This being complained of against Patroclus, First to Boniface, and then to Celestine Popes, & lastly to the blessed Pope Leo against Hilary, that he had presumed to depose Celidonius a Bishop of the Province of Vienna,
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and he being still liuing, to ordaine Proiectus in his place, he was so far from persisting in this crime to the end of his life, that he went himselfe in person to Rome, in a most submissiue,
and he being still living, to ordain Proiectus in his place, he was so Far from persisting in this crime to the end of his life, that he went himself in person to Room, in a most submissive,
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and humbly intreating, that he might ordaine the state of the Churches after the accustomed manner &c. but if it were not his will, he would not importune. And againe:
and humbly entreating, that he might ordain the state of the Churches After the accustomed manner etc. but if it were not his will, he would not importune. And again:
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And lest Hilary shold raise tumults, seeking to support his cause by force of armes (as formerly he had done) Leo required of Valentinian the third, that if any such attempt were made, he would cause it to be suppressed by Aetius, commander of the soldiers in France.
And lest Hilary should raise tumults, seeking to support his cause by force of arms (as formerly he had done) Leo required of Valentinian the third, that if any such attempt were made, he would cause it to be suppressed by Aetius, commander of the Soldiers in France.
This the Emperor performed, writing to Aetius that famous Rescript, which afterwards Theodosius the yonger inserted in his new Constitutions, intituling it, The Law of Theodosius, and Valentinian, in which he relateth the whole story of Hilary,
This the Emperor performed, writing to Aetius that famous Rescript, which afterwards Theodosius the younger inserted in his new Constitutions, intituling it, The Law of Theodosius, and Valentinian, in which he relateth the Whole story of Hilary,
ordaining withall, that if any Bishop being summoned by him, shall refuse to appeare, the Gouernor of the Prouince shall enforce him to obey, to the end (sayth he) that in all things, that Reuerence be obserued, which our Parents bare to the Roman Church.
ordaining withal, that if any Bishop being summoned by him, shall refuse to appear, the Governor of the Province shall enforce him to obey, to the end (say he) that in all things, that reverence be observed, which our Parents bore to the Roman Church.
that we without any proofe would make you belieue, that at length Hilary yeilded to the Pope, making no further apology for the defence of his cause? What? Is the relation made by the Author of his life, no proofe? Is the epistle of that renowned Pope S. Leo the great, no profe? Is the Rescript of Valentinian inserted into the ciuill law, by Theodosius,
that we without any proof would make you believe, that At length Hilary yielded to the Pope, making no further apology for the defence of his cause? What? Is the Relation made by the Author of his life, no proof? Is the epistle of that renowned Pope S. Leo the great, no proof? Is the Rescript of Valentinian inserted into the civil law, by Theodosius,
Good God! If the asseueration of a faythlesse man, vttered merely vpon splene and hatred to the See Apostolike, may be belieued, what may not be called in question? what though neuer so false, may not be desended? what neuer so true, may not be denied?
Good God! If the asseveration of a faithless man, uttered merely upon spleen and hatred to the See Apostolic, may be believed, what may not be called in question? what though never so false, may not be descended? what never so true, may not be denied?
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Was his entrenching vpon the priuiledges of other Bishops, done to oppose his authority? No. It was (as he supposed) to defend the rights of his owne Church.
Was his entrenching upon the privileges of other Bishops, done to oppose his Authority? No. It was (as he supposed) to defend the rights of his own Church.
When he was cōplained of to the Pope, did he deny his authority? Nay, did he not of his owne accord, goe to Rome, to giue account of his proceedings to him,
When he was complained of to the Pope, did he deny his Authority? Nay, did he not of his own accord, go to Room, to give account of his proceedings to him,
as to his lawfull Superior? And when he was conuinced of his error, did he shew himselfe refractary? Did he, not presently returne to Arles, desisting from his claime,
as to his lawful Superior? And when he was convinced of his error, did he show himself refractory? Did he, not presently return to Arles, desisting from his claim,
& neuer so much as once opening his mouth, to make any the least complaint against Leo? If therfore a mist of hatred to the See Apostolike had not obscured your eyes, you would haue seene, that as this history of S. Hilary doth no way infringe,
& never so much as once opening his Mouth, to make any the least complaint against Leo? If Therefore a missed of hatred to the See Apostolic had not obscured your eyes, you would have seen, that as this history of S. Hilary does not Way infringe,
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that so he may seeme to haue died impenitent, because that fitteth your purpose, and suiteth best with your spirit, which whether it be good, let the reader iudge:
that so he may seem to have died impenitent, Because that fits your purpose, and suiteth best with your Spirit, which whither it be good, let the reader judge:
Concerning the titles giuen them by Councels, you say nothing, but what hath bene already answeared. One only testimony you adde here of the Coūcell of Constantinople vnder Menas, calling not only the Pope,
Concerning the titles given them by Counsels, you say nothing, but what hath be already answered. One only testimony you add Here of the Council of Constantinople under Menas, calling not only the Pope,
And the same appeares out of the seauenth Law of the Code, where Iustinian calls Epiphanius Patriarke of Constantinople, Oecumenicall Patriarke; and yet in the same Law, he calls the Pope, Head of all the holy Prelates of God.
And the same appears out of the Seventh Law of the Code, where Iustinian calls Epiphanius Patriarch of Constantinople, Ecumenical Patriarch; and yet in the same Law, he calls the Pope, Head of all the holy Prelates of God.
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And Constantine Pogonate in the sixt Councell , intitles the Pope, Vniuersall Arch-Pastor, and Protothrone of all Patriarkes, and the rest of the Patriarkes, Synthrones to the Pope.
And Constantine Pogonate in the sixt Council, entitles the Pope, Universal Arch-Pastor, and Protothrone of all Patriarchs, and the rest of the Patriarchs, Synthrones to the Pope.
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The testimony of S. Gregory Nazianzen, which here you obiect as aboue also you had done , is borowed out of Salmeron, whose discourse whoeuer pleaseth to read, will soone find your dealing to be imposterous,
The testimony of S. Gregory Nazianzen, which Here you Object as above also you had done, is borrowed out of Salmeron, whose discourse whoever Pleases to read, will soon find your dealing to be imposterous,
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yet you proue them not to parallell the Popes titles, vnlesse you can shew, that they were giuen to any other Bishop, in the same sense, in which they haue bene alwaies giuen to the Pope.
yet you prove them not to parallel the Popes titles, unless you can show, that they were given to any other Bishop, in the same sense, in which they have be always given to the Pope.
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He is called, The chiefe Pastor, Prince of Pastors, Vniuersall Arch-Pastor, Pastor of all the sheepe for which Christ shed his bloud, Pastor that feeds the flock of Christ committed to him, throughout the whole world, Pastor of our Lords flock,
He is called, The chief Pastor, Prince of Pastors, Universal Arch-Pastor, Pastor of all the sheep for which christ shed his blood, Pastor that feeds the flock of christ committed to him, throughout the Whole world, Pastor of our lords flock,
Your euasion , that, if by Pastor we vnderstand, curam & studium, care and study, towards the good of the vniuersall Church, in this all other Bishops are Pastors,
Your evasion, that, if by Pastor we understand, curam & studium, care and study, towards the good of the universal Church, in this all other Bishops Are Pastors,
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for charity obligeth not only Bishops, but euery Christian man and woman to haue a care and study, towards the good of the vniuersall Church, according to their abilities.
for charity obliges not only Bishops, but every Christian man and woman to have a care and study, towards the good of the universal Church, according to their abilities.
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And vntill you can shew the like Pastorall power, and iurisdiction attributed to any other Bishop, you must confesse his title of Pastor, to be without parallell.
And until you can show the like Pastoral power, and jurisdiction attributed to any other Bishop, you must confess his title of Pastor, to be without parallel.
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The like hath bene proued of his titles of Doctor, of Pope , of Vicar of Christ , of Apostolicall man , and Apostolate, applied to his person, and function;
The like hath be proved of his titles of Doctor, of Pope, of Vicar of christ, of Apostolical man, and Apostolate, applied to his person, and function;
which S. Anselm• also expressed, dedicating his booke, De incarnatione, to Vrbanus Pope with this inscription, Domino & Patri vniuersae Ecclesiae in terra peregrinantis, Summo Pontifici Vrbano:
which S. Anselm• also expressed, dedicating his book, De incarnation, to Urban Pope with this inscription, Domino & Patri Universae Ecclesiae in terra peregrinantis, Summo Pontifici Vrbano:
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for albeit each of the Apostles were Rulers and Gouernors of the Church (and so S. Andrew is so called in the Collect vsed on his festiuall day) yet the ordinary Episcopall authority,
for albeit each of the Apostles were Rulers and Governors of the Church (and so S. Andrew is so called in the Collect used on his festival day) yet the ordinary Episcopal Authority,
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and his successors, extends to the rule, & Gouerment of the vniuersall Church. For which cause Valentinian the third intituleth the Pope, Rector of the Vniuersality of Churches.
and his Successors, extends to the Rule, & Government of the universal Church. For which cause Valentinian the third intituleth the Pope, Rector of the Universality of Churches.
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And Theodoret being deposed in the second Councell of Ephesus, appealed to Leo Pope, because (sayth he) , The holy Roman See hath the sterne of gouerment of all the Churches of the world.
And Theodoret being deposed in the second Council of Ephesus, appealed to Leo Pope, Because (say he), The holy Roman See hath the stern of government of all the Churches of the world.
In the Councell of Ephesus , when the Legates of Celestine Pope arriued thither, they gaue thankes to the Fathers there assembled, that, by their holy and religious voices, they had shewed themselues holy members to the blessed Pope, their holy Head. The Fathers of the Councell of Chalcedon call Leo Pope their Head & themselues his members, and acknowledge him to rule ouer them, as the Head doth ouer the members.
In the Council of Ephesus, when the Legates of Celestine Pope arrived thither, they gave thanks to the Father's there assembled, that, by their holy and religious voices, they had showed themselves holy members to the blessed Pope, their holy Head. The Father's of the Council of Chalcedon call Leo Pope their Head & themselves his members, and acknowledge him to Rule over them, as the Head does over the members.
S. Basill meanes not that Athanasius was the top, or head of all, but, omnium nostrum, of vs all, as the Latine translation hath, that is to say, of all the Orthodoxe Pastors, which in those Easterne parts applied themselues to remedy the calamities of that distracted Church. 2. You say :
S. Basil means not that Athanasius was the top, or head of all, but, omnium nostrum, of us all, as the Latin Translation hath, that is to say, of all the Orthodox Pastors, which in those Eastern parts applied themselves to remedy the calamities of that distracted Church. 2. You say:
If you can shew that the Fathers and Councells, when they call the Roman Church, The head of all Churches, and the B. of Rome, The Head of all the holy Prelates of God, explicate themselues to speake of the West only,
If you can show that the Father's and Counsels, when they call the Roman Church, The head of all Churches, and the B. of Rome, The Head of all the holy Prelates of God, explicate themselves to speak of the West only,
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I cannot but meruaile, that a man of your learning, yeares, and calling, should make such obiections in good earnest, which consist merely, in your owne violent wresting of words, contrary to the sense,
I cannot but marvel, that a man of your learning, Years, and calling, should make such objections in good earnest, which consist merely, in your own violent wresting of words, contrary to the sense,
This title you except against , as blasphemous, because the Church is called, The Spouse of Christ. But why may not the name of Bridegroome, which is one of the titles of Christ, without blasphemy and without wrong to Christ, be giuen to his Vicar on earth, in an inferior degree,
This title you except against, as blasphemous, Because the Church is called, The Spouse of christ. But why may not the name of Bridegroom, which is one of the titles of christ, without blasphemy and without wrong to christ, be given to his Vicar on earth, in an inferior degree,
as the name of Light of the world (another of his titles) is without blasphemy or wrong to him, giuen to his Apostles ? Shall we thinke, that 500. Reuerend Bishops in the second Generall Councell of Lions blasphemed,
as the name of Light of the world (Another of his titles) is without blasphemy or wrong to him, given to his Apostles? Shall we think, that 500. Reverend Bishops in the second General Council of Lions blasphemed,
and teach them how to speake? But you aske , how S. Bernard did like of this diuinity? He (say you) writing vnto Pope Eugenius admonisheth him not to call himselfe the Bridegroome of the Church, which is the spouse of Christ;
and teach them how to speak? But you ask, how S. Bernard did like of this divinity? He (say you) writing unto Pope Eugenius Admonisheth him not to call himself the Bridegroom of the Church, which is the spouse of christ;
They are yours, and directly contrary to S. Bernards words and Doctrine, who in that very Epistle , sayth to Eugenius, Tibi commissa est Domini tui sponsa, The spouse of thy Lord is committed to thee. And to Innocentius Pope :
They Are yours, and directly contrary to S. Bernards words and Doctrine, who in that very Epistle, say to Eugenius, Tibi Commissa est Domini tui Sponsa, The spouse of thy Lord is committed to thee. And to Innocentius Pope:
In what sense therfore S. Bernard admonished Eugenius to call the beloued spouse of Christ, Princesse, & not my Princesse, these passages of his giue sufficiently to be vnderstood, and our authors haue declared .
In what sense Therefore S. Bernard admonished Eugenius to call the Beloved spouse of christ, Princess, & not my Princess, these passages of his give sufficiently to be understood, and our Authors have declared.
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yet who knoweth not (what Demetrius B. of Bulgaria writing to Constantinus Cabasilas, hath rightly obserued) that as in carnall marriage the Bridegroome by a ring weddeth himselfe to his Bride,
yet who Knoweth not (what Demetrius B. of Bulgaria writing to Constantinus Cabasilas, hath rightly observed) that as in carnal marriage the Bridegroom by a ring weddeth himself to his Bride,
And as euery particular Bishop, without any wrōg to Christ, is a Bridegroome of his particular Church vnder Christ, cooperating extrinsecally with him, to beget children vnto him, by preaching his word,
And as every particular Bishop, without any wrong to christ, is a Bridegroom of his particular Church under christ, cooperating extrinsically with him, to beget children unto him, by preaching his word,
and she his spouse, without any wrong to Christ. 2. You obiect out of Bzouius; Innocentius the eight was called by Abrahamus Polonus, Regno & vnctione Christus prae participibus sui•:
and she his spouse, without any wrong to christ. 2. You Object out of Bzouius; Innocentius the eight was called by Abrahamus Polonus, Regno & unction Christus Prae participibus sui•:
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But what then say you to S. Bernard, who calls Eugenius Pope, Peter in power, in Vnction Christ? Did he not know how to speake? Did he blaspheme? And if he did not,
But what then say you to S. Bernard, who calls Eugenius Pope, Peter in power, in Unction christ? Did he not know how to speak? Did he Blaspheme? And if he did not,
I cast my selfe at your Diuine feet, quatenus dignetur Vestra caelestis Potestas &c. that your celestiall Power may vouchsafe to write to the Councell &c. Et vestram Diuinitatem exoro, And I beseech your Diuinity &c. What to that learned Doctor Theodorus Studites and his fellow Regulars saying to Michael the Emperor, If your diuine Magnificence seeme to doubt of any thing,
I cast my self At your Divine feet, quatenus dignetur Vestra caelestis Potestas etc. that your celestial Power may vouchsafe to write to the Council etc. Et vestram Diuinitatem exoro, And I beseech your Divinity etc. What to that learned Doctor Theodorus Studites and his fellow Regulars saying to Michael the Emperor, If your divine Magnificence seem to doubt of any thing,
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so if you had not bene minded to cauill, and spend paper in obiecting silly sophismes, insteed of solid Arguments, you might haue knowne, that the Venetian Orator, by the title of Celestiall Maiesty giuen to the Pope, vnderstood nothing els,
so if you had not be minded to cavil, and spend paper in objecting silly sophisms, instead of solid Arguments, you might have known, that the Venetian Orator, by the title of Celestial Majesty given to the Pope, understood nothing Else,
Magna est vis, magnum Numen, vnum & idem sentientis Senatus? And why did Iustinian say, Necessarium duximus fontem Sacerdotij speciali nostri Numinis lege sancire? Stapleton therfore blasphemes not,
Magna est vis, magnum Numen, One & idem sentientis Senatus? And why did Iustinian say, necessary duximus fontem Sacerdotij Speciali Our Numinis lege Sancire? Stapleton Therefore blasphemes not,
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The oracle of truth: what thinke you of 289. Bishops assembled in the sixt Councell generall , calling the Epistle of Agatho Pope, The suggestion of the holy Ghost, dictated by the mouth of S. Peter, Prince of the Apostles? And what of the Bishops of France, who speaking to Leo Pope of the instructions of fayth which he had sent them, said :
The oracle of truth: what think you of 289. Bishops assembled in the sixt Council general, calling the Epistle of Agatho Pope, The suggestion of the holy Ghost, dictated by the Mouth of S. Peter, Prince of the Apostles? And what of the Bishops of France, who speaking to Leo Pope of the instructions of faith which he had sent them, said:
And why did the Councell of Mileuis say , that God ruleth the Pope in his consultations of fayth? And why S. Augustine speaking of the Roman chaire , that Christ in the chaire of vnity, hath placed the doctrine of Verity? And why did Christ assure S. Peter, that his successors shall not faile in their definitions of fayth ,
And why did the Council of Mileuis say, that God Ruleth the Pope in his Consultations of faith? And why S. Augustine speaking of the Roman chair, that christ in the chair of unity, hath placed the Doctrine of Verity? And why did christ assure S. Peter, that his Successors shall not fail in their definitions of faith,
why may not you vnderstand, that he vseth that manner of speach, to professe, that so great a dignity hath not bene conferred on any other, either Man,
why may not you understand, that he uses that manner of speech, to profess, that so great a dignity hath not be conferred on any other, either Man,
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but as Christ sayd to S. Peter, & in him to his successors, that he was the Rocke, and foundation of the Church, signified by Sion? and that wheras, the rest of the Apostles are secondary foundations, Peter & his successors are in that ranck the chiefest,
but as christ said to S. Peter, & in him to his Successors, that he was the Rock, and Foundation of the Church, signified by Sion? and that whereas, the rest of the Apostles Are secondary foundations, Peter & his Successors Are in that rank the chiefest,
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7. You bid vs, stop our eares , that we may not heare Stapleton call Gregory the thirteenth, Supremum in terris Numen, which you english, Power, Might, and Maiesty of God on earth.
7. You bid us, stop our ears, that we may not hear Stapleton call Gregory the thirteenth, Supremum in terris Numen, which you english, Power, Might, and Majesty of God on earth.
But you must be put to your Grammer againe, to learne, that Numen doth not only signify the increated power and Maiesty of God, but any great earthly Power: why els did Cicero say .
But you must be put to your Grammar again, to Learn, that Numen does not only signify the increated power and Majesty of God, but any great earthly Power: why Else did Cicero say.
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nor in the edition of Turin per Nicolaum Beuilaquam anno 1520. Only I finde it in the Parisian edition of the yeare 1585. which hath no name of printer,
nor in the edition of Turin per Nicolaum Beuilaquam Anno 1520. Only I find it in the Parisian edition of the year 1585. which hath no name of printer,
or that, wheras the Pope is somtimes called, Dominus Dominus noster Papa, & in the second place Dominus for breuity sake, is wont to be expressed only by the letter D, the Printer thinking that Dominus was not to be repeated twice,
or that, whereas the Pope is sometimes called, Dominus Dominus Noster Papa, & in the second place Dominus for brevity sake, is wont to be expressed only by the Letter WORSER, the Printer thinking that Dominus was not to be repeated twice,
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for Dominus in the second place, said Deus? But to giue you your greatest aduantage, let the edition be Catholike, let the words be, as you obiect them:
for Dominus in the second place, said Deus? But to give you your greatest advantage, let the edition be Catholic, let the words be, as you Object them:
must you presently cry blasphemy, and bid vs stop our eares? Doth not Deus often signify an earthly dignity? Did not Dauid call Magistrates, Gods, when he said, God stood in the assembly of Gods,
must you presently cry blasphemy, and bid us stop our ears? Does not Deus often signify an earthly dignity? Did not David call Magistrates, God's, when he said, God stood in the assembly of God's,
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and in the middest iudgath Gods? Did not God himselfe call Moyses, the God of Pharao? Did not Christ say to all that are his children by grace, You are all Gods? Did not Constantine the Great speaking to the Bishops of the Nicen Councell, say.
and in the midst iudgath God's? Did not God himself call Moses, the God of Pharaoh? Did not christ say to all that Are his children by grace, You Are all God's? Did not Constantine the Great speaking to the Bishops of the Nicene Council, say.
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for it is not fit, that Gods should be iudged vs vs? And did not S. Gregory , alleaging this testimony of Constantine, adde vnto it, that God himselfe in the holy Scripture hath honored Priests with the name of Gods? And did not our late Soueraigne King Iames say that Kings are Gods vpon earth? Did he,
for it is not fit, that God's should be judged us us? And did not S. Gregory, alleging this testimony of Constantine, add unto it, that God himself in the holy Scripture hath honoured Priests with the name of God's? And did not our late Sovereign King James say that Kings Are God's upon earth? Did he,
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or if you do, we shal make bold to tel you that you blaspheme, whiles in your late Sermon preached at Durham before his Maiesty, you call Kings Mortall Gods.
or if you do, we shall make bold to tell you that you Blaspheme, while in your late Sermon preached At Durham before his Majesty, you call Kings Mortal God's
when he called Eugenius Pope, The God of Pharao, as God called Moyses? Did Ladislaus, that famous King of Hungary, blaspheme when he called Nicolas the fifth, A God vpon earth ? Acknowledge then, that this your obiection is an imposterous cauill against the Bishop and Church of Rome,
when he called Eugenius Pope, The God of Pharaoh, as God called Moses? Did Ladislaus, that famous King of Hungary, Blaspheme when he called Nicolas the fifth, A God upon earth? Acknowledge then, that this your objection is an imposterous cavil against the Bishop and Church of Rome,
WHAT hath bene produced hitherto, out of antiquity, conuincingly proueth the vniuersall Authority, and Iurisdiction of the B. of Rome, to haue bene acknowledged from the beginning by all the Catholikes of the world.
WHAT hath be produced hitherto, out of antiquity, convincingly Proves the universal authority, and Jurisdiction of the B. of Rome, to have be acknowledged from the beginning by all the Catholics of the world.
for the liberty which Poets assume vnto them, is to report fables insteed of truthes. This is the reuerence, you beare to that holy and renowned Father:
for the liberty which Poets assume unto them, is to report fables instead of truths. This is the Reverence, you bear to that holy and renowned Father:
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4. The B. of Patara in Licia , vpon the banishment of Pope Siluerius, represented to the Emperor Iustinian the iudgment of God, vpon the expulsion of the Bishop of so great a Seate, saying:
4. The B. of Patara in Lydia, upon the banishment of Pope Siluerius, represented to the Emperor Iustinian the judgement of God, upon the expulsion of the Bishop of so great a Seat, saying:
or that sayd, he himselfe beliued not, what he reported for the Pope? If it shall be lawfull for you to reiect testimonies of antiquity vpon no other ground,
or that said, he himself believed not, what he reported for the Pope? If it shall be lawful for you to reject testimonies of antiquity upon no other ground,
for the B. of Patara compares the spirituall authority of the Pope, with the temporall of Kings, protesting that no King hath temporall power ouer all the Kingdoms of the earth,
for the B. of Patara compares the spiritual Authority of the Pope, with the temporal of Kings, protesting that no King hath temporal power over all the Kingdoms of the earth,
The Greeke Fathers in the Councell of Chalcedon spake in the Greeke sense, & yet they acknowledged the Pope to be their Head, and to rule ouer them, at the Head doth ouer the members.
The Greek Father's in the Council of Chalcedon spoke in the Greek sense, & yet they acknowledged the Pope to be their Head, and to Rule over them, At the Head does over the members.
5. S. Epiphanius reporteth, that Vrsacius & Valens Bishops, & chiefe sticklers of the Arians, touched with remorse for their treachery against Athanasius, went vp to Rome,
5. S. Epiphanius Reporteth, that Ursacius & Valens Bishops, & chief sticklers of the Arians, touched with remorse for their treachery against Athanasius, went up to Room,
but pretending to answeare by a similitude, tell vs a tale of a tubbe of A. R. in the County of Suffolke crauing pardon of the Sheriffe of Middelsex for a notorius offence done vnto him.
but pretending to answer by a similitude, tell us a tale of a tub of A. R. in the County of Suffolk craving pardon of the Sheriff of Middelsex for a notorious offence done unto him.
6. No lesse impertinent is the other flimflam, which you adde , as an answeare, to the testimony of Dionysius Alexandrinus, of two Gentlemen, the one being a Iustice of peace, agreeing to haue their difference to be ordered by another Iustice of peace:
6. No less impertinent is the other flimflam, which you add, as an answer, to the testimony of Dionysius Alexandrian, of two Gentlemen, the one being a justice of peace, agreeing to have their difference to be ordered by Another justice of peace:
for when Dionysius Patriarke of Alexandria, was fallen into suspicion of heresy , the Catholikes of Alexandria went vp to Rome to accuse him before the Pope:
for when Dionysius Patriarch of Alexandria, was fallen into suspicion of heresy, the Catholics of Alexandria went up to Room to accuse him before the Pope:
7. Not vnlike to these, are the answeares you giue to S. Athanasius , S. Chrysostome, and Theodoret, who being iniustly deposed from their Bishoprickes appealed to to Iulius, Innocentius,
7. Not unlike to these, Are the answers you give to S. Athanasius, S. Chrysostom, and Theodoret, who being injustly deposed from their Bishoprics appealed to to Julius, Innocentius,
SOme Easterne Bishops, who with great scandall of the Church, and perturbation of the people, refused to insert the name of Chrysostome into the Dyptikes,
some Eastern Bishops, who with great scandal of the Church, and perturbation of the people, refused to insert the name of Chrysostom into the Dyptikes,
But because some others stood out for a time, you lay hold on them, who vpon due examination will proue as litle to your purpose, as the two you conceale.
But Because Some Others stood out for a time, you lay hold on them, who upon due examination will prove as little to your purpose, as the two you conceal.
But God, that would not haue a man so well deseruing of his Church, to die in the state of excommunication, ordained by his prouidence, that the soule of Theophilus could not depart out of his body,
But God, that would not have a man so well deserving of his Church, to die in the state of excommunication, ordained by his providence, that the soul of Theophilus could not depart out of his body,
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Wherfore your deniall of it, is a falsity framed without ground by your selfe, out a desire, that Theophilus should haue died out of the Communion of the Roman Church, as you liue.
Wherefore your denial of it, is a falsity framed without ground by your self, out a desire, that Theophilus should have died out of the Communion of the Roman Church, as you live.
but at length moued by the example of Theophilus, and Maximianus a Bishop of Macedonia making intercession for him , Innocentius yeilded to absolue him;
but At length moved by the Exampl of Theophilus, and Maximianus a Bishop of Macedonia making Intercession for him, Innocentius yielded to absolve him;
but could neuer obteine it, vntill partly by perswasion of the Emperor, and partly fearing a tumult of the people, he restored the name of Chrysostome,
but could never obtain it, until partly by persuasion of the Emperor, and partly fearing a tumult of the people, he restored the name of Chrysostom,
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Wherfore Baronius truly sayth , that Atticus restored Chrysostome by the command and compulsion of Innocentius, and not by the distraction and tumultuosnesse of the people only, as you comment:
Wherefore Baronius truly say, that Atticus restored Chrysostom by the command and compulsion of Innocentius, and not by the distraction and tumultuosnesse of the people only, as you comment:
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for if he feared the tumult of the people, it was in regard the people were incensed against him for not restoring Chrysostome, as Innocentius had commanded.
for if he feared the tumult of the people, it was in regard the people were incensed against him for not restoring Chrysostom, as Innocentius had commanded.
And if (as you obiect he called two Bishops, that had died in the communion of the Roman Church, Schismatikes, he spake in passion, seing himselfe excōmunicated by the B. of Rome,
And if (as you Object he called two Bishops, that had died in the communion of the Roman Church, Schismatics, he spoke in passion, sing himself excommunicated by the B. of Rome,
and send so many Embassages, to be admitted into her communion? Was is to make himselfe a Schismatike? Nay was it not to free himselfe from schisme? Why do not you imitate him?
and send so many Embassages, to be admitted into her communion? Was is to make himself a Schismatic? Nay was it not to free himself from Schism? Why do not you imitate him?
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Your third example is of Cyrill Patriarke of Alexandria, who if for a tyme he obeyed not Innocentius, in restoring the name of Chrysostome, it was because he iudged the command of Innocentius to be against the Canons, witnesse his owne words alleaged by your selfe . But his iudgment was erroneous:
Your third Exampl is of Cyril Patriarch of Alexandria, who if for a time he obeyed not Innocentius, in restoring the name of Chrysostom, it was Because he judged the command of Innocentius to be against the Canonas, witness his own words alleged by your self. But his judgement was erroneous:
and because what he did, was out of a pious zeale, as he conceaued, God reduced him by a miraculous Vision, wherin he saw himselfe cast out of the Church by Chrysostome,
and Because what he did, was out of a pious zeal, as he conceived, God reduced him by a miraculous Vision, wherein he saw himself cast out of the Church by Chrysostom,
Cyrill moued with this vision, condemning his owne iudgment concerning Chrysostome, and calling a Prouinciall Synod restored his name to the sacred records,
Cyril moved with this vision, condemning his own judgement Concerning Chrysostom, and calling a Provincial Synod restored his name to the sacred records,
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for there cannot be a greater Argument of the Popes authority, then that God by a miraculous vision, should notify to Cyril, that by reason of his resistance made to the decree of Innocentius, he was out of the Church.
for there cannot be a greater Argument of the Popes Authority, then that God by a miraculous vision, should notify to Cyril, that by reason of his resistance made to the Decree of Innocentius, he was out of the Church.
yet neuer let slip from his mouth any the least irreuerent word against Innocentius? And who can be ignorant, that he firmely belieued the supreme authority of the Roman See,
yet never let slip from his Mouth any the least irreverent word against Innocentius? And who can be ignorant, that he firmly believed the supreme Authority of the Roman See,
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And finally his beliefe was, that saluation cannot be had out of the Roman Church . SECT. III. Doctor Mortons Answere to the testimony of Acacius examined.
And finally his belief was, that salvation cannot be had out of the Roman Church. SECT. III. Doctor Mortons Answer to the testimony of Acacius examined.
And the Fathers euermore speake in this sense, when they say, that to Peter, and his Successors in the See of Rome, was committed the care of the vniuersal Church.
And the Father's evermore speak in this sense, when they say, that to Peter, and his Successors in the See of Room, was committed the care of the universal Church.
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Iulius Pope restored to their seates Athanasius, and other Bishops banished by the Arians, because the care of all belonged to him by reason of the dignity of his See.
Julius Pope restored to their seats Athanasius, and other Bishops banished by the Arians, Because the care of all belonged to him by reason of the dignity of his See.
S. Leo speaking to Anastasius B. of Thessalonica , and making him his Vicar in the East, To the end (sayth he) thou maiest supply the place of my gouerment,
S. Leo speaking to Anastasius B. of Thessalonica, and making him his Vicar in the East, To the end (say he) thou Mayest supply the place of my government,
If they who haue so grieuously offended against Flauianus, offer satisfaction, let relation therof be made to the See Apostolike, that our solicitude may ordayne, what is to be obserued. S. Gregory :
If they who have so grievously offended against Flavianus, offer satisfaction, let Relation thereof be made to the See Apostolic, that our solicitude may ordain, what is to be observed. S. Gregory:
To all that know the Ghospell, it is manifest, that by the voyce of our Lord the Care and Princedome of the whole Church was committed to Peter Prince of the Apostles. And againe :
To all that know the Gospel, it is manifest, that by the voice of our Lord the Care and Princedom of the Whole Church was committed to Peter Prince of the Apostles. And again:
These and a thousand more testimonies conuince, that when the ancient Fathers speake of the care of all Churches committed to the B of Rome, by Care, they vnderstand the Pastorall charge and obligation of ruling and gouerning the Vniuersall Church,
These and a thousand more testimonies convince, that when the ancient Father's speak of the care of all Churches committed to the B of Room, by Care, they understand the Pastoral charge and obligation of ruling and governing the Universal Church,
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and therby condemne you of falsity, who to the testimony of Victor V•iconsis, calling the Roman Church, the Head of all Churches, answeare , that he calls it not Head of all Churches in power, and iurisdiction;
and thereby condemn you of falsity, who to the testimony of Victor V•iconsis, calling the Roman Church, the Head of all Churches, answer, that he calls it not Head of all Churches in power, and jurisdiction;
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Yf the fore to expresse this vniuersall authority, and iurisdiction of the Pope ouer all Churches, they vse somtimes the word, Care, rather then Gouerment, it is because (as S. Chrysostome speaking of the Pastorall authority of S. Peter ouer the other Apostles, hath noted) Eminency of spirituall power is a care of subiects, not a Lord-like dominion.
If the before to express this universal Authority, and jurisdiction of the Pope over all Churches, they use sometimes the word, Care, rather then Government, it is Because (as S. Chrysostom speaking of the Pastoral Authority of S. Peter over the other Apostles, hath noted) Eminency of spiritual power is a care of Subjects, not a Lordlike dominion.
And this sheweth the wrong you do to Costerus when to disproue the Popes vniuersall iurisdiction you alleage him calling it, Care: for with what conscience could you possesse your reader, that by Care he vnderstands not power,
And this shows the wrong you do to Costerus when to disprove the Popes universal jurisdiction you allege him calling it, Care: for with what conscience could you possess your reader, that by Care he understands not power,
You obiect Acacius his deedes full of pride and arrogancy against the Roman Church, so that Baronius ( for his defending Peter Mogg by him established in the Bishopricke of Alexandria against the will of the same Pope Simplicius ) calleth him a Francirke man violently opposite vnto the Bishop of Rome. I answere:
You Object Acacius his Deeds full of pride and arrogance against the Roman Church, so that Baronius (for his defending Peter Mogg by him established in the Bishopric of Alexandria against the will of the same Pope Simplicius) calls him a Francirke man violently opposite unto the Bishop of Rome. I answer:
euen in the Latin Church, you bid vs remember that the two Patriarkes Cyrill and Acacius were they that sent the Copies of the Canons of Nice vnto the African Bishops, by which our Popes were conuinced of fraude &c. We can remember no such matters but wonder how a man so learned as you would be thought, could be so childishly mistaken, seing Acacius was made Patriarke in the yeare 472. that is, fourty eight yeares after the sending of the Nicen Canōs to the African Bishops;
even in the Latin Church, you bid us Remember that the two Patriarchs Cyril and Acacius were they that sent the Copies of the Canonas of Nicaenae unto the African Bishops, by which our Popes were convinced of fraud etc. We can Remember no such matters but wonder how a man so learned as you would be Thought, could be so childishly mistaken, sing Acacius was made Patriarch in the year 472. that is, fourty eight Years After the sending of the Nicene Canonas to the African Bishops;
whatsoeuer might be the meaning of these wordes in Acacius (who moued the Emperour to make that decree) his ambitious conceits which Baronius censureth;
whatsoever might be the meaning of these words in Acacius (who moved the Emperor to make that Decree) his ambitious conceits which Baronius censureth;
and Innonations against the Venerable Churches, aswell those wherof the Patriarke Acacius hath the Priesthood, as those placed in other sundry Prouinces;
and Innonations against the Venerable Churches, aswell those whereof the Patriarch Acacius hath the Priesthood, as those placed in other sundry Provinces;
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which second part, about other Churchs and Prouinces, you leaue out in your Marginal Latin, to deceiue the Reader, in making him to thinke, that Constantinople is stiled absolutely Mother of all Orthodoxall Churches;
which second part, about other Churches and Provinces, you leave out in your Marginal Latin, to deceive the Reader, in making him to think, that Constantinople is styled absolutely Mother of all Orthodoxal Churches;
that thereby you may more colourably elude the like Titles, attributed vnto the Roman Church. So as nothing is related, or alleaged by you without fraudulency and falshood.
that thereby you may more colorably elude the like Titles, attributed unto the Roman Church. So as nothing is related, or alleged by you without fraudulency and falsehood.
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VIncentius to proue, that the Latine Churches agreed in Doctrine, with the Churches of the East, produceth as witnesses, Felix and Iulius Popes, calling them the Head of the world, and S. Cyprian and S. Ambrose, The sides of the world.
Vincentius to prove, that the Latin Churches agreed in Doctrine, with the Churches of the East, Produceth as Witnesses, Felix and Julius Popes, calling them the Head of the world, and S. Cyprian and S. Ambrose, The sides of the world.
You to put off this testimony, offer violence to Vincentius his words , interpreting him to meane, by Head of the world, not the Bishop, but the City of Rome.
You to put off this testimony, offer violence to Vincentius his words, interpreting him to mean, by Head of the world, not the Bishop, but the city of Rome.
But knowing this to be a false comment, you adde as a second answeare , that if he vnderstood the B. of Rome to be the Head of the Catholike Church, we must also belieue, that Cyprian of Carthage,
But knowing this to be a false comment, you add as a second answer, that if he understood the B. of Rome to be the Head of the Catholic Church, we must also believe, that Cyprian of Carthage,
If Lyrinensis, by Head of the world, vnderstood the Ecclesiasticall Orbe, he cold meane no more ▪ then that the Pope is Head of the Westerne part therof.
If Lerins, by Head of the world, understood the Ecclesiastical Orb, he could mean no more ▪ then that the Pope is Head of the Western part thereof.
But this hath bene already disproued by the testimonies of Councells, and Fathers, Greeke, and Latine, directly affirming, that the B. of Rome is Head of all Churches,
But this hath be already disproved by the testimonies of Counsels, and Father's, Greek, and Latin, directly affirming, that the B. of Rome is Head of all Churches,
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And to goe no further for proofes, Lyrinensis himselfe declared this , when he said, that all Priests in all places made resistance to the doctrine of Rebaptization defended by Agrippinus,
And to go no further for proofs, Lerins himself declared this, when he said, that all Priests in all places made resistance to the Doctrine of Rebaptization defended by Agrippinus,
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And what els doth he throughout that whole Treatise, but declame against you, who haue brought nouelties into the Church, contrary to that ancient truth which you found in it when Luther began,
And what Else does he throughout that Whole Treatise, but declaim against you, who have brought novelties into the Church, contrary to that ancient truth which you found in it when Luther began,
and when (as Caluin professeth) you made a separation from the whole world. SECT. V. Doctor Morton, in his Answeare to Optatus, contradicteth himselfe.
and when (as Calvin Professes) you made a separation from the Whole world. SECT. V. Doctor Mortonum, in his Answer to Optatus, Contradicteth himself.
OPtatus proueth the Roman Church to be the Catholike Church, by the succession of Bishops in the chaire of Rome, numbring them all from S. Peter to Siricius that liued in his time ,
Optatus Proves the Roman Church to be the Catholic Church, by the succession of Bishops in the chair of Room, numbering them all from S. Peter to Siricius that lived in his time,
then these words of Optatus, who condemned the Donatists of bold and sacrilegious presumption, for fighting against this Chaire of Peter, as you do. But you reply :
then these words of Optatus, who condemned the Donatists of bold and sacrilegious presumption, for fighting against this Chair of Peter, as you do. But you reply:
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The particular Church of Rome is but a portion of the vniuersall Church, and therfore Optatus obiecteth against the Donatists their want of vnion with the Churches of Asia, commended by S. Iohn in the Reuelation, as well as with Rome.
The particular Church of Rome is but a portion of the universal Church, and Therefore Optatus Objecteth against the Donatists their want of Union with the Churches of Asia, commended by S. John in the Revelation, as well as with Room.
Rome hauing departed from the sincerity of the Apostolicall profession (as Asia hath done) the departure from that, must dissolue necessity of Vnion with Rome.
Rome having departed from the sincerity of the Apostolical profession (as Asia hath done) the departure from that, must dissolve necessity of union with Rome.
and Rome (if we belieue you) hath fallen so far, that her doctrine is false, impious, hereticall, blasphemous, damnable, sacrilegious, Antichristian, Satanicall &c. Ergo the Asians hauing fallen from the Apostolicall profession,
and Rome (if we believe you) hath fallen so Far, that her Doctrine is false, impious, heretical, blasphemous, damnable, sacrilegious, Antichristian, Satanical etc. Ergo the Asians having fallen from the Apostolical profession,
as Rome hath done, their doctrine is also damnable, hereticall, blasphemous, Satanicall &c. And yet afterwards you say the Asians haue continued visible partes of the Catholike Church,
as Rome hath done, their Doctrine is also damnable, heretical, blasphemous, Satanical etc. And yet afterwards you say the Asians have continued visible parts of the Catholic Church,
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and cannot be remoued from thence, and therfore that when the Fathers say, The Roman Church cannot erre, the word (cannot) is to be taken simply and absolutely, without the caution which you falsly ascribe to him.
and cannot be removed from thence, and Therefore that when the Father's say, The Roman Church cannot err, the word (cannot) is to be taken simply and absolutely, without the caution which you falsely ascribe to him.
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You adde Bellarmine should haue said with you, that the Roman Church cannot erre, so long as the ancient and sincere fayth is preserued at Rome, which is to say, that she cannot erre,
You add Bellarmine should have said with you, that the Roman Church cannot err, so long as the ancient and sincere faith is preserved At Rome, which is to say, that she cannot err,
for in the two Chapters immediatly preceding, he produceth the testimonies of aboue 1340. Fathers in the foure first Generall Councells, and that vnder Menas:
for in the two Chapters immediately preceding, he Produceth the testimonies of above 1340. Father's in the foure First General Counsels, and that under Menas:
but thirteene Greeke, & eleauen Latin Fathers? Doth not Cardinal Baronius throughout his learned Annals? Doth not Iodocus Coccius ? Do not Doctor Sanders ,
but thirteene Greek, & eleauen Latin Father's? Does not Cardinal Baronius throughout his learned Annals? Does not Iodocus Coccius? Do not Doctor Sanders,
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and other Catholike writers produce testimonies of Popes, Councells, and of the most religious Emperors, and Kinges, that haue liued since Christ, in great numbers, all of them professing their beliefe of the vniuersall iurisdiction of the Pope,
and other Catholic writers produce testimonies of Popes, Counsels, and of the most religious Emperor's, and Kings, that have lived since christ, in great numbers, all of them professing their belief of the universal jurisdiction of the Pope,
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But be it true, that he spake it by Irony: yet that very manner of speach sheweth, it was then the custome of the faythfull, to giue those titles to the Pope.
But be it true, that he spoke it by Irony: yet that very manner of speech shows, it was then the custom of the faithful, to give those titles to the Pope.
and retayned only in respect of their functions. The case is this: Benedict the cleauenth calleth Boniface the eight, his Predecessor bona memoria, of good memory. The glosse sayth:
and retained only in respect of their functions. The case is this: Benedict the cleauenth calls Boniface the eight, his Predecessor Bona memoria, of good memory. The gloss say:
nor for his Vertue, or Honesty, (for he was a wicked man) but for his Office, the custome being, that all Presidents of Prouinces were so instiled All this I suppose you will allow:
nor for his Virtue, or Honesty, (for he was a wicked man) but for his Office, the custom being, that all Presidents of Provinces were so instilled All this I suppose you will allow:
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The Pope only (forsoth) who is the Vicar of Christ on earth, because it displeaseth you must not be saluted by the title of Your Holinesse, whiles he liues,
The Pope only (forsooth) who is the Vicar of christ on earth, Because it displeaseth you must not be saluted by the title of Your Holiness, while he lives,
and Doctor Morton to helpe out the matter, must falsify the Glosse, making it say, that an ill Pope after his death is to be intituled, Of blessed Memory; which words, howsoeuer you set them downe,
and Doctor Mortonum to help out the matter, must falsify the Gloss, making it say, that an ill Pope After his death is to be entitled, Of blessed Memory; which words, howsoever you Set them down,
And finally, whether an ill Pope after his death, be or be not, to be intituled, Bonae, or Malae memoriae, what makes it to your intent, which is to proue, that Saluation may be had out of the Roman Church? But if your volume had not bene stuffed with such impertinencies, it cold not haue risen to so Grand an Imposture.
And finally, whither an ill Pope After his death, be or be not, to be entitled, Bonae, or Malae Memoriae, what makes it to your intent, which is to prove, that Salvation may be had out of the Roman Church? But if your volume had not be stuffed with such Impertinencies, it could not have risen to so Grand an Imposture.
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Eusebius Caesariensis writeth, that the epistle of Clement Pope to the Corinthians, was so highly esteemed, that the custome was to reade it publikely in the Churches:
Eusebius Caesariensis Writeth, that the epistle of Clement Pope to the Corinthians, was so highly esteemed, that the custom was to read it publicly in the Churches:
And how greatly these Epistles were reuerenced, may appeare out of S. Irenaeus, who highly commending the Epistle of Clement , setteth downe a summary therof.
And how greatly these Epistles were reverenced, may appear out of S. Irnaeus, who highly commending the Epistle of Clement, sets down a summary thereof.
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And in like manner Clemens Alexandrinus , and S. Hierome haue set downe certaine fragmēts of the same epistle, to the end that what was not lost of it, might come to the knowledge of posterity.
And in like manner Clemens Alexandrian, and S. Jerome have Set down certain fragments of the same epistle, to the end that what was not lost of it, might come to the knowledge of posterity.
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And for the authority of the Epistles of Popes in generall, we haue the third Councell of Toledo (vnder Ricaredus King of Spaine, newly conuerted from Arianisme) which for the clensing of that kingdome from heresy,
And for the Authority of the Epistles of Popes in general, we have the third Council of Toledo (under Ricaredus King of Spain, newly converted from Arianism) which for the cleansing of that Kingdom from heresy,
and restoring it to the purity of the Catholike fayth, among other decrees, ordayned that the Synodical Epistles of the Bishops of Rome remaine in their force.
and restoring it to the purity of the Catholic faith, among other decrees, ordained that the Synodical Epistles of the Bishops of Room remain in their force.
And how great a crime it hath euer bene held to contemne them, the Councell of Tours, vnder Landramus Archbishop of that city declared , condemning and threatning excommunication to Nomenoius Prior of Britaine for not obeying the Popes Epistle.
And how great a crime it hath ever be held to contemn them, the Council of Tours, under Landramus Archbishop of that City declared, condemning and threatening excommunication to Nomenoius Prior of Britain for not obeying the Popes Epistle.
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For he proueth that an ancient Councell in the time of Leo the first, 350. yeares before Charles, (which was not long after the first 300. yeares) cited the epistles of S. Clement, as now they are.
For he Proves that an ancient Council in the time of Leo the First, 350. Years before Charles, (which was not long After the First 300. Years) cited the Epistles of S. Clement, as now they Are.
Of all this you take no notice, but to disproue the Epistles of ancient Popes, liuing within the first 300. yeares after Christ, obiect Cusanus his Concordia (which you know he hath retracted) and Robert Cooke a Protestant Minister, who (say you) proueth the obiected Epistles to be vndoubtedly bastard,
Of all this you take no notice, but to disprove the Epistles of ancient Popes, living within the First 300. Years After christ, Object Cusanus his Concord (which you know he hath retracted) and Robert Cooke a Protestant Minister, who (say you) Proves the objected Epistles to be undoubtedly bastard,
and adulterate, partly by the errors that are apparent in them, no lesse absurde, then to turne Cephas into Caput, A stone into a Head. This he proueth,
and adulterate, partly by the errors that Are apparent in them, no less absurd, then to turn Cephas into Caput, A stone into a Head. This he Proves,
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It was granted by our Lord to Peter, to be the chiefe of the Apostles, that is to say, that he should haue the Head and principality of the Apostolate.
It was granted by our Lord to Peter, to be the chief of the Apostles, that is to say, that he should have the Head and principality of the Apostolate.
If this be to turne Cephas, into Caput, why do you not for that fault (if a fault it be) blame Optatus that most learned and holy Bishop, highly esteemed by S. Augustine? Doth he not say , Thou knowest that the Episcopal chaire was first set vp in Rome for Peter, in which first sate the Head of all the Apostles Peter from whence he hath bene called Cephas? Optatus alluding to the Greoke word, NONLATINALPHABET, which signifies Head, and resembles the Hebrew word Cephas, that signifies a Rock, declared, that because Peter was Head of the Apostles,
If this be to turn Cephas, into Caput, why do you not for that fault (if a fault it be) blame Optatus that most learned and holy Bishop, highly esteemed by S. Augustine? Does he not say, Thou Knowest that the Episcopal chair was First Set up in Room for Peter, in which First sat the Head of all the Apostles Peter from whence he hath be called Cephas? Optatus alluding to the Greoke word,, which signifies Head, and resembles the Hebrew word Cephas, that signifies a Rock, declared, that Because Peter was Head of the Apostles,
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and foundation of the Church, our Sauiour called him Caphas, that is, a Rock: for in buildings the foundation is the same, that the Head is in the body.
and Foundation of the Church, our Saviour called him Caiaphas, that is, a Rock: for in buildings the Foundation is the same, that the Head is in the body.
You might haue solued your owne argument, together with Bellarmines doubt, if you had pleased to obserue that in the very same sentence, the author of that epistle vseth the words, rasura, and tonsura indifferently, taking thē both for the same.
You might have solved your own argument, together with Bellarmines doubt, if you had pleased to observe that in the very same sentence, the author of that epistle uses the words, rasura, and Tonsura indifferently, taking them both for the same.
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3. You except against the Epistle of Pius, because you will not belieue him to haue commanded, that if any drops were shed out of the Chalice, in the Eucharist, they should be licked vp,
3. You except against the Epistle of Pius, Because you will not believe him to have commanded, that if any drops were shed out of the Chalice, in the Eucharist, they should be licked up,
For your better instruction cōcerning the ancient vse of incense at the altar, I remit you to Durātius (who sheweth how foolishly it is relected by heretikes) to Bellarmine ,
For your better instruction Concerning the ancient use of incense At the altar, I remit you to Durātius (who shows how foolishly it is relected by Heretics) to Bellarmine,
And to go no further for the confutation of this cauill, you obiect against vs out of an Epistle of Adrian the first, that liued almost 800. yeares after Christ, these words:
And to go no further for the confutation of this cavil, you Object against us out of an Epistle of Adrian the First, that lived almost 800. Years After christ, these words:
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in which, whether you regard the word, olitana, or the phrases, sicut olitana constat traditio, &, consecrationesnostrae dioecesis existentes; you may vnder colour, that the phrase of this Epistle is horrid and barbarous, reiect it, with as much ground,
in which, whither you regard the word, olitana, or the phrases, sicut olitana constat Tradition, &, consecrationesnostrae dioecesis existentes; you may under colour, that the phrase of this Epistle is horrid and barbarous, reject it, with as much ground,
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they confirmed Archbishops in their Sees, deposed, excommunicated, and absolued others, arrogating (also) to themselues power of citing Archbishops to declare their causes before them;
they confirmed Archbishop's in their Sees, deposed, excommunicated, and absolved Others, arrogating (also) to themselves power of citing Archbishop's to declare their Causes before them;
Of Iulius (whom you call, the first man of the inquest ) they say , that wheras the Ecclesiasticall canon decreed, that no Councell should be celebrated without the sentence of the B. of Rome, Iulius made challenge therby:
Of Julius (whom you call, the First man of the inquest) they say, that whereas the Ecclesiastical canon decreed, that no Council should be celebrated without the sentence of the B. of Rome, Julius made challenge thereby:
M. Cartwright and the Centurists say of him , that in the Councell of Antioch he ouer-reached in claiming the hearing of causes that apperteyned not to him:
M. Cartwright and the Centurists say of him, that in the Council of Antioch he overreached in claiming the hearing of Causes that appertained not to him:
and that from hence the iust decision of things should proceed? And that if any suspicion were conceaued against your Bishops there, you should haue written to this Church;
and that from hence the just decision of things should proceed? And that if any suspicion were conceived against your Bishops there, you should have written to this Church;
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Iulius plainly speaketh of document, and instruction receaued from Peter, not of dominton or iurisdiction: which may be an answere to many of the rest.
Julius plainly speaks of document, and instruction received from Peter, not of dominton or jurisdiction: which may be an answer to many of the rest.
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But this answeare is refuted, not only by the ancient historians (as afterwards you shall heare) but also by the Centurists, who set downe these very words of Iulius , and reprehend him for them;
But this answer is refuted, not only by the ancient historians (as afterwards you shall hear) but also by the Centurists, who Set down these very words of Julius, and reprehend him for them;
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and out of that his Epistle shew, that with the authority of a Iudge he summoned the Easterne Bishops, commanding them to come to Rome, assigned them a day of appearance before him to be iudged,
and out of that his Epistle show, that with the Authority of a Judge he summoned the Eastern Bishops, commanding them to come to Room, assigned them a day of appearance before him to be judged,
And hereby it appeareth, how vntruly you say that, Some (of the testimonies of ancient holy Popes expressing the vniuersall iurisdiction of the Roman See) may be confuted and indeed confounded by as ancient opposisions of the Orientalls against Pope Iulius &c. for those Orientalls were heretikes.
And hereby it appears, how untruly you say that, some (of the testimonies of ancient holy Popes expressing the universal jurisdiction of the Roman See) may be confuted and indeed confounded by as ancient opposisions of the Orientals against Pope Julius etc. for those Orientals were Heretics.
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Hauing thus shifted off the testimony of Iulius, (whom you call the first man of the inquest) you passe immediatly to S. Gregory, the last of the twelue, which Bellarmine alleageth, omitting all the rest.
Having thus shifted off the testimony of Julius, (whom you call the First man of the inquest) you pass immediately to S. Gregory, the last of the twelue, which Bellarmine allegeth, omitting all the rest.
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And wheras he out of the works of this holy Pope, produceth diuers testimonies, clearely conuincing the subiection of all Churches to the Roman, you omitting the rest,
And whereas he out of the works of this holy Pope, Produceth diverse testimonies, clearly convincing the subjection of all Churches to the Roman, you omitting the rest,
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and our brother Eusebius Bishop of the same City continually protest? This testimony of S. Gregory you reject, vpon pretence, that the Epistle is supposititious and counterfeit.
and our brother Eusebius Bishop of the same city continually protest? This testimony of S. Gregory you reject, upon pretence, that the Epistle is supposititious and counterfeit.
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and signify pious, or, religious, as when Arius writ to Eusebius B. of Nicomedia, NONLATINALPHABET, Farewell Eusebius, truly Eusebius, that is, truly religious. And 3. that it is an error of the Exemplarist, who of eiusdem ill written,
and signify pious, or, religious, as when Arius writ to Eusebius B. of Nicomedia,, Farewell Eusebius, truly Eusebius, that is, truly religious. And 3. that it is an error of the Exemplarist, who of eiusdem ill written,
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and blotted, made Eusebius: for the ancient copies of this Epistle current for the space of 200. yeares after S. Gregory, make no mention of Eusebius, but read simply, and our brother B. of the same City, as it appeares out of the relation of Amalarius Fortunatus, who liued 800. yeares since,
and blotted, made Eusebius: for the ancient copies of this Epistle current for the Molle of 200. Years After S. Gregory, make no mention of Eusebius, but read simply, and our brother B. of the same city, as it appears out of the Relation of Amalarius Fortunatus, who lived 800. Years since,
and his testimony alone, liuing 800. yeares nerer S. Gregories tyme, then Doctor Reynolds, or your selfe, is a sufficient proofe of the authority of this Epistle against you both.
and his testimony alone, living 800. Years nearer S. Gregories time, then Doctor Reynolds, or your self, is a sufficient proof of the Authority of this Epistle against you both.
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Doth not this testimony immediatly follow in Bellarmine? Yes, and it is so euident that Caluin on the rack of truth is inforced to confesse, that, S Gregory in no place of his workes vanteth more of the greatnesse of his See, then in these very words;
Does not this testimony immediately follow in Bellarmine? Yes, and it is so evident that Calvin on the rack of truth is enforced to confess, that, S Gregory in no place of his works vaunteth more of the greatness of his See, then in these very words;
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especially since not only out of S. Gregories workes, and the testimonies of your Protestant Brethren, it is a truth not to be denyed, that he belieued himselfe to haue,
especially since not only out of S. Gregories works, and the testimonies of your Protestant Brothers, it is a truth not to be denied, that he believed himself to have,
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There are diuers other testimonies out of Leo, Gelasius, and other Popes, who breathed out many sentences full of ostentation of their owne greatnesse.
There Are diverse other testimonies out of Leo, Gelasius, and other Popes, who breathed out many sentences full of ostentation of their own greatness.
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but whatsoeuer they vented out, it was typhus saecularis, and a swelling impostume, which was lanced (that it bled withall) by the Councell of Carthage vnder S. Cyprian,
but whatsoever they vented out, it was typhus saecularis, and a swelling impostume, which was lanced (that it bled withal) by the Council of Carthage under S. Cyprian,
Truth (which enforceth testimony from her enemies) compelleth you to confesse , that the Primitiue Popes were, Holy Popes, Holy Fathers, excellently goodly,
Truth (which enforceth testimony from her enemies) compelleth you to confess, that the Primitive Popes were, Holy Popes, Holy Father's, excellently goodly,
And yet the same truth enforceth you heere to confesse, that those Popes acknowledged themselues to be, the only Vicars of Christ on earth, to haue an vniuersall authority,
And yet the same truth enforceth you Here to confess, that those Popes acknowledged themselves to be, the only Vicars of christ on earth, to have an universal Authority,
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for which, albeit you taxe them with great arrogancy, yet in adding, that the ancient Fathers of their owne time, did the like, you passe the limits of modesty, and truth.
for which, albeit you Tax them with great arrogance, yet in adding, that the ancient Father's of their own time, did the like, you pass the Limits of modesty, and truth.
Your assumpt then is, to disproue the Papall Monarchy from the mouthes of Popes themselues. But you produce not any one testimony, nor any one word of any one Pope,
Your assumpt then is, to disprove the Papal Monarchy from the mouths of Popes themselves. But you produce not any one testimony, nor any one word of any one Pope,
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but make a briefe repetition of your Arguments, which in their seuerall places haue bene proued to be partly impertinent, partly false, and partly hereticall. Impertinent, as of Tertullian:
but make a brief repetition of your Arguments, which in their several places have be proved to be partly impertinent, partly false, and partly heretical. Impertinent, as of Tertullian:
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Hereticall, as of Polycrates resisting Victor, and of the Arians, whom (to conceale that they were heretikes) you call, The Orientalls. And finally, part of them, of such as for a time defended the false doctrine of Rebaptization,
Heretical, as of Polycrates resisting Victor, and of the Arians, whom (to conceal that they were Heretics) you call, The Orientals. And finally, part of them, of such as for a time defended the false Doctrine of Rebaptization,
as drawne from the mouthes of Popes themselues, which is, that one Flaccidius relying on the greatnesse of the Citty of Rome, equalled the Deacons of Rome, with Priests.
as drawn from the mouths of Popes themselves, which is, that one Flaccidius relying on the greatness of the city of Room, equaled the Deacons of Room, with Priests.
as the Popes from the beginning haue done. Which, if it were not giuen them by Christ, could not stand with Christian Modesty, & much lesse, with sanctity:
as the Popes from the beginning have done. Which, if it were not given them by christ, could not stand with Christian Modesty, & much less, with sanctity:
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or (as others more probably thinke) by Anastasius Bibliothecarius, in which are reported the ordinations of Bishops made by Linus, immediate successor to S. Peter,
or (as Others more probably think) by Anastasius Bibliothecarius, in which Are reported the ordinations of Bishops made by Linus, immediate successor to S. Peter,
And if this were in them great arrogancy ▪ and Luciferian pride, they were far from being holy Saints of God: which yet you truly confesse them to haue bene, condemning therby your doctrine against their supremacy, of falshood,
And if this were in them great arrogance ▪ and Luciferian pride, they were Far from being holy Saints of God: which yet you truly confess them to have be, condemning thereby your Doctrine against their supremacy, of falsehood,
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AS among the Arguments for the Popes vniuersall iurisdiction, there is none more conuincing, then that from the first ages after Christ, by their authority they haue ordayned, deposed,
AS among the Arguments for the Popes universal jurisdiction, there is none more convincing, then that from the First ages After christ, by their Authority they have ordained, deposed,
That the Popes anciently exercised this authority, is a thing so certaine, that Danaeus a learned Protestant is enforced to acknowledge the truth therof , and answeare:
That the Popes anciently exercised this Authority, is a thing so certain, that Danaeus a learned Protestant is Enforced to acknowledge the truth thereof, and answer:
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for the B. of Rome, as now he doth, so much more did he then, want temporal power, to cōpell Bishops, especially in Countres far remote from Rome, to obey him, which yet he must haue had,
for the B. of Rome, as now he does, so much more did he then, want temporal power, to compel Bishops, especially in Countries Far remote from Room, to obey him, which yet he must have had,
but only by tyranny and vsurpation. Wherfore you finding this answeare of Danaeus not to satisfy, haue made a bold aduenture, to deny, that the ancient Popes exercised any such power:
but only by tyranny and usurpation. Wherefore you finding this answer of Danaeus not to satisfy, have made a bold adventure, to deny, that the ancient Popes exercised any such power:
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by the Institution, and confirmation of Bishops: and of the vse, and signification of the Pall, or Mantle granted to Archbishops. YOur first position is :
by the Institution, and confirmation of Bishops: and of the use, and signification of the Pall, or Mantle granted to Archbishop's. YOur First position is:
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Anciently, Institutions of Metropolitans, and Patriarkes, were done by communicatory letters to the chiefe Patriarke, which were letters of correspondence, to shew their agreement in fayth:
Anciently, Institutions of Metropolis, and Patriarchs, were done by communicatory letters to the chief Patriarch, which were letters of correspondence, to show their agreement in faith:
That the B. of Rome hath euer accustomed to institute Bishops in the most remote Prouinces of the world, appeareth out of the booke intituled, Vitae Romanorum Pontificum, written by Damasus,
That the B. of Rome hath ever accustomed to institute Bishops in the most remote Provinces of the world, appears out of the book entitled, Vitae Romanorum Pontificum, written by Damasus,
The letters you mention, of Metropolitans, & Patriarkes, written at the tyme of their Institution, to the chiefe Patriarke (the B. of Rome) were not only of correspondence, to shew their agreement in fayth:
The letters you mention, of Metropolis, & Patriarchs, written At the time of their Institution, to the chief Patriarch (the B. of Rome) were not only of correspondence, to show their agreement in faith:
And before him the fourth Councell of Lateran consisting of 1280. Fathers, declared , that after the Patriarkes of the East haue taken their Oath of Fidelity,
And before him the fourth Council of Lateran consisting of 1280. Father's, declared, that After the Patriarchs of the East have taken their Oath of Fidis,
and Obedience to the B. of Rome, and haue receaued the Pal from him, as a token of the plenitude of Pontificall office, they may grant it also to their Suffragans, receauing in like manner from them an oath of Obedience both to themselues,
and obedience to the B. of Rome, and have received the Pal from him, as a token of the plenitude of Pontifical office, they may grant it also to their Suffragans, receiving in like manner from them an oath of obedience both to themselves,
Which also was testified before him, by Honorius the second , and by S. Bernard reporting of S. Malachias, that hauing founded a Metropolitan See in Ireland,
Which also was testified before him, by Honorius the second, and by S. Bernard reporting of S. Malachias, that having founded a Metropolitan See in Ireland,
and bring consecrated Bishop by Gregory the third, and in his consecration called Boniface, after he had taken the oath of obedience to the See Apostolike,
and bring consecrated Bishop by Gregory the third, and in his consecration called Boniface, After he had taken the oath of Obedience to the See Apostolic,
The relation of our brethren, and fellow-Bishops (of Illyria) hath declared vnto vs, that thou art called to the Episcopall dignity, by the agreeing consent of dall the Councell,
The Relation of our brothers, and fellow-Bishops (of Illyria) hath declared unto us, that thou art called to the Episcopal dignity, by the agreeing consent of dall the Council,
and by the will of the most excellent Prince (Mauritius the Emperor) wherunto we also giue our consent &c. And send thee the Pall according to the custome,
and by the will of the most excellent Prince (Mauritius the Emperor) whereunto we also give our consent etc. And send thee the Pall according to the custom,
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And before him, Celestine Pope sending the Pal to Cyrill Patriarke of Alexandria , made him his Vicar with full power, to preside in the Councell of Ephesus,
And before him, Celestine Pope sending the Pal to Cyril Patriarch of Alexandria, made him his Vicar with full power, to preside in the Council of Ephesus,
and receaue from him, together with the Pal. And moreouer, that their letters to him, are not only to professe their agreement in fayth with the Roman Church,
and receive from him, together with the Pal. And moreover, that their letters to him, Are not only to profess their agreement in faith with the Roman Church,
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as also, by the profession, which Iohn Patriarke of Constantinople , made to Hormisdas Pope. And finally, the ancient custome (which Sophronius Patriarke of Hierusalem calls.
as also, by the profession, which John Patriarch of Constantinople, made to Hormisdas Pope. And finally, the ancient custom (which Sophronius Patriarch of Jerusalem calls.
An Apostolicall tradition ) was, that when Bishops were first instituted, they should send a profession of their fayth to the B. of Rome, which he approuing, did therby confirme them in their Bishoprikes.
an Apostolical tradition) was, that when Bishops were First instituted, they should send a profession of their faith to the B. of Rome, which he approving, did thereby confirm them in their Bishoprics.
This custome (sayth Sophronius) we following, write vnto you, who haue the knowledge of diuine things, to the end we may giue testimony of what fayth we hold:
This custom (say Sophronius) we following, write unto you, who have the knowledge of divine things, to the end we may give testimony of what faith we hold:
euen as other Patriarkes often did. These are words, but not an answeare. For any inferior, as a Suffragan Bishop, or a lay man, may expresse his opinion,
even as other Patriarchs often did. These Are words, but not an answer. For any inferior, as a Suffragan Bishop, or a lay man, may express his opinion,
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for deposition (whether it be of an Ecclesiasticall Prelate, or of a temporall Officer) is iuridicall sentence, wherby a Superior actually exerciseth the authority of a Iudge,
for deposition (whither it be of an Ecclesiastical Prelate, or of a temporal Officer) is juridical sentence, whereby a Superior actually Exerciseth the Authority of a Judge,
And so likewise, the restitution of a Bishop to his seat, is an operatiue act of power, wherby the sentence of deposition pronounced against him is reuersed, and annulled:
And so likewise, the restitution of a Bishop to his seat, is an operative act of power, whereby the sentence of deposition pronounced against him is reversed, and annulled:
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In this manner, the Fathers of the Councell of Chalcedon requested the Legates of Pope Leo, Presidents of the Coūcell, to pronounce sentence of condemnation against Dioscorus Patriarke of Alexandria, which they accordingly performed, deposing him in Leo's name, from his Episcopall dignity, and from all Sacerdotall function.
In this manner, the Father's of the Council of Chalcedon requested the Legates of Pope Leo, Presidents of the Council, to pronounce sentence of condemnation against Dioscorus Patriarch of Alexandria, which they accordingly performed, deposing him in Leo's name, from his Episcopal dignity, and from all Sacerdotal function.
And the Ecclesiasticall histories are full of examples of the same nature. SECT. III. The Popas power of instituting, and confirming Bishops, proued by Examples. YOur third answeare is : You produce no one example.
And the Ecclesiastical histories Are full of Examples of the same nature. SECT. III. The Popas power of instituting, and confirming Bishops, proved by Examples. YOur third answer is: You produce no one Exampl.
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wherin it can appeare, that the Pope could either institute, confirme, depose, or restore any Bishop by his owne authority alone, without the help of a Councell.
wherein it can appear, that the Pope could either institute, confirm, depose, or restore any Bishop by his own Authority alone, without the help of a Council.
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or the Lord Archbishop of Canterbury an Ecclesiasticall decree, with a Councell of his Suffragās, were it not sophistry to argue from thence, that his Maiesty is not supreme gouernor in his dominions,
or the Lord Archbishop of Canterbury an Ecclesiastical Decree, with a Council of his Suffragans, were it not sophistry to argue from thence, that his Majesty is not supreme governor in his Dominions,
or that the Archbishop of Canterbury hath not iurisdiction ouer his Suffragans? No lesse then it is to argue, that the Pope hath not iurisdiction ouer other Bishops,
or that the Archbishop of Canterbury hath not jurisdiction over his Suffragans? No less then it is to argue, that the Pope hath not jurisdiction over other Bishops,
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For as it is not necessaty, that a King in his kingdome, or an Archbishop in his Dioces, exercise all actes of Iurisdiction, alone, without the aduice, or helpe of their subiectes:
For as it is not necessaty, that a King in his Kingdom, or an Archbishop in his Diocese, exercise all acts of Jurisdiction, alone, without the Advice, or help of their Subjects:
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And so much the more, because when Councels haue proceeded to the deposition of Bishops, they haue acknowledged the last desinitue sentence to belong to the Pope.
And so much the more, Because when Counsels have proceeded to the deposition of Bishops, they have acknowledged the last desinitue sentence to belong to the Pope.
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So did the Coūcell of Ephesus, professing themselues to depose Nestorius, by the command of Pope Celestine and in reseruing to him the last sentence against Iohn Patriarke of Antioch .
So did the Council of Ephesus, professing themselves to depose Nestorius, by the command of Pope Celestine and in reserving to him the last sentence against John Patriarch of Antioch.
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as representing his person, that was supreme gouernor of the vniuersall Church, and Iudge of all Bishops, to pronounce the sentence of condemnation against him, which the Legates performed .
as representing his person, that was supreme governor of the universal Church, and Judge of all Bishops, to pronounce the sentence of condemnation against him, which the Legates performed.
and Paulinus two Palls with Apostolicall authority, that the Superuiuer of the two, might ordaine an Archbishop in place of him that first departed this life.
and Paulinus two Palls with Apostolical Authority, that the Superuiuer of the two, might ordain an Archbishop in place of him that First departed this life.
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And S. Gregory a litle before that tyme, sent the Pal to Augustine Archbishop of Canterbury , who conuerted vs to Christ, giuing him therby full authority, to ordaine Bishops subiect to him,
And S. Gregory a little before that time, sent the Pal to Augustine Archbishop of Canterbury, who converted us to christ, giving him thereby full Authority, to ordain Bishops Subject to him,
And doth not Socrates report , that Perigenes being ordained B. of Patras in Achaia, and the Citizens not receauing him, the B. of Rome commanded, that he should be Bishop of the Metropolitan Church of Corinth (the Bishop of that place being dead),
And does not Socrates report, that Perigenes being ordained B. of Patras in Achaia, and the Citizens not receiving him, the B. of Rome commanded, that he should be Bishop of the Metropolitan Church of Corinth (the Bishop of that place being dead),
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and that he gouerned in that Church all the dayes of his life? And when in the false Councell of Ephesus, Anatolius had bene ordained Patriarke of Constantinople,
and that he governed in that Church all the days of his life? And when in the false Council of Ephesus, Anatolius had be ordained Patriarch of Constantinople,
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for when Theodosius the Emperor requested Leo Pope to confirme him in the See of Constantinople, Leo answearing , beeseeched the Emperor, not to take it in ill part,
for when Theodosius the Emperor requested Leo Pope to confirm him in the See of Constantinople, Leo answering, beeseeched the Emperor, not to take it in ill part,
And when Anatolius had performed them, Pulcheria the Empresse giuing notice therof to Leo , he confirmed him, verifying, that by his assent Anatolius obtained the Bishoprick of so great a City.
And when Anatolius had performed them, Pulcheria the Empress giving notice thereof to Leo, he confirmed him, verifying, that by his assent Anatolius obtained the Bishopric of so great a city.
But what if there were no other proofe extant, but the bare affirmation of Leo? Was not Leo a most holy Prelate, worthy of all credit? And when he said that Anatolius by his assent obtained the Bishoprick of so great a City, did he not speake it to Martian the Emperor, who knew the truth of that businesse?
But what if there were no other proof extant, but the bore affirmation of Leo? Was not Leo a most holy Prelate, worthy of all credit? And when he said that Anatolius by his assent obtained the Bishopric of so great a city, did he not speak it to Martian the Emperor, who knew the truth of that business?
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But what need we to dwell in the rehearsall of more particulars? Did not S. Leo, alone , without any Coūcell, make Anastasius B. of Thessalonica his Vicar in the East, with full power to confirme the ordinations of Bishops lawfully made in the Orientall Churches,
But what need we to dwell in the rehearsal of more particulars? Did not S. Leo, alone, without any Council, make Anastasius B. of Thessalonica his Vicar in the East, with full power to confirm the ordinations of Bishops lawfully made in the Oriental Churches,
& to annull those, that were made against order? And did not S. Gregory write to the Bishops of Illyria, following the desires of your demand, wee confirme by the consent of our authority, our Brother Iohn in the Bishoprick of the first Iustinianca? And this power it is, which S. Bernard expressed saying :
& to annul those, that were made against order? And did not S. Gregory write to the Bishops of Illyria, following the Desires of your demand, we confirm by the consent of our Authority, our Brother John in the Bishopric of the First Iustinianca? And this power it is, which S. Bernard expressed saying:
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& to the people of Arles, Marcian Bishop of that city might be deposed, and another substituted in his place? And S. Cyprian did so title doubt of Stephens authority in this kinde, that he beseecheth him, to let him vnderstand, who was instituted in Marcians place at Arles, to the end, he might know, to whom to direct his brethren, and letters.
& to the people of Arles, Marcian Bishop of that City might be deposed, and Another substituted in his place? And S. Cyprian did so title doubt of Stephen's Authority in this kind, that he Beseecheth him, to let him understand, who was instituted in Marcians place At Arles, to the end, he might know, to whom to Direct his brothers, and letters.
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If you will not beleeue S. Cyprian, belieue Danaeus your Protestant Brother, who speaking of this very example , findeth it so conuincing, that he is enforced to confesse, that the Bishops of Rome did anciently depose other Bishops;
If you will not believe S. Cyprian, believe Danaeus your Protestant Brother, who speaking of this very Exampl, finds it so convincing, that he is Enforced to confess, that the Bishops of Rome did anciently depose other Bishops;
So he, confuting you, and confessing against you, & himselfe, that Cyprian speaketh absolutely of deposing Marcian, not of admonishing that he ought to be deposed.
So he, confuting you, and confessing against you, & himself, that Cyprian speaks absolutely of deposing Marcian, not of admonishing that he ought to be deposed.
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Wheras your charity (my deare children) yeildeth due reuerence to the Apostolike See, it shall turne you to great honour &c. But what need was there to require from me, the deposition of Timothy, seing he was long since deposed were, with his Maister Apostimarius, by the iudgment of the See Apostolike. And againe :
Whereas your charity (my deer children) yieldeth due Reverence to the Apostolic See, it shall turn you to great honour etc. But what need was there to require from me, the deposition of Timothy, sing he was long since deposed were, with his Master Apostimarius, by the judgement of the See Apostolic. And again:
Damasus a man most worthy of all praise, as soone as he vnderstood that this sect was broached, deposed not only Apollinarius, but also Timothy his Disciple.
Damasus a man most worthy of all praise, as soon as he understood that this sect was broached, deposed not only Apollinarius, but also Timothy his Disciple.
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The same appeareth by the authority, which the Popes of Rome haue shewed in the deposition of eight Patriarks of Constantinople , Maximus, Nestorius, Acacius, Anthymus, Sergius, Pyrrhus, Paulus, Petrus:
The same appears by the Authority, which the Popes of Room have showed in the deposition of eight Patriarchs of Constantinople, Maximus, Nestorius, Acacius, Anthymus, Sergius, Phyrrhus, Paulus, Peter:
for not to dispute, whether all of them were deposed without Councells, it cannot be denied, that Agapet Pope cōming to Constantinople, deposed Anthymus, in the very Imperiall City, in presence of the Emperor Iustinian, that fauored him,
for not to dispute, whither all of them were deposed without Counsels, it cannot be denied, that Agapet Pope coming to Constantinople, deposed Anthymus, in the very Imperial city, in presence of the Emperor Iustinian, that favoured him,
and excommunicated the hereticall Empresse Theodora, that protected him; & this not only without a Councell, but being very poore, and without assistance;
and excommunicated the heretical Empress Theodora, that protected him; & this not only without a Council, but being very poor, and without assistance;
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To this I adde, that Celestine Pope by his authority alone commanded Cyrill Patriarke of Alexandria to depose Nestorius an hereticall Bishop of Constantinople, writing thus vnto him :
To this I add, that Celestine Pope by his Authority alone commanded Cyril Patriarch of Alexandria to depose Nestorius an heretical Bishop of Constantinople, writing thus unto him:
namely, that if within ten dayes after signification of this admonition giuen to Nestorius, he do not in expresse words anathematike his wicked doctrines &c. thy Holinesse shall prouide for that Church without ••ay,
namely, that if within ten days After signification of this admonition given to Nestorius, he do not in express words anathematike his wicked doctrines etc. thy Holiness shall provide for that Church without ••ay,
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In like manner S. Leo the Great depriued Hilary B. of Arles from the authority of ordaining Bishops in the Prouince of Vienne, which he had iniustly vsurped.
In like manner S. Leo the Great deprived Hilary B. of Arles from the Authority of ordaining Bishops in the Province of Viennen, which he had injustly usurped.
The Popes clemency alone, permitted Hilary to beare still the title of a Bishop. And Gelasius 40. yeares after, speaking of the power of Leo Pope, sayd :
The Popes clemency alone, permitted Hilary to bear still the title of a Bishop. And Gelasius 40. Years After, speaking of the power of Leo Pope, said:
Flauianus hauing bene condemned by the Congregation of the Greeke Bishops, the See Apostolike alone, because he had not consented thereunto, absolued him:
Flavianus having be condemned by the Congregation of the Greek Bishops, the See Apostolic alone, Because he had not consented thereunto, absolved him:
In like manner, when Iohn Archbishop of Larissa in Thessaly, had iniustly condemned Adrian B. of Thebes, one of the Bishops of his iurisdiction, that had appealed frō him to the See Apostolike, S. Gregory exempted the B. of Thebes from his iurisdiction.
In like manner, when John Archbishop of Larissa in Thessaly, had injustly condemned Adrian B. of Thebes, one of the Bishops of his jurisdiction, that had appealed from him to the See Apostolic, S. Gregory exempted the B. of Thebes from his jurisdiction.
and his Church &c. And if at any tyme, or for any occasion whatsoeuer, thou that attempt to contradict this our statute, know that wee declare thee depriued of the sacred communion,
and his Church etc. And if At any time, or for any occasion whatsoever, thou that attempt to contradict this our statute, know that we declare thee deprived of the sacred communion,
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Finally omitting other examples (of which Ecclesiasticall histories are full) to these I adde the testimony of S. Bernard, who speaking to Eugenius Pope, said :
Finally omitting other Examples (of which Ecclesiastical histories Are full) to these I add the testimony of S. Bernard, who speaking to Eugenius Pope, said:
Hast not thou power if there be cause, to shut heauen to a Bishop, to depose him from his Bishoprick and deliuer him to Sathan? And vpon this knowne right of the Pope, he required him to depose the Bishops of Yorke and Winchester,
Hast not thou power if there be cause, to shut heaven to a Bishop, to depose him from his Bishopric and deliver him to Sathan? And upon this known right of the Pope, he required him to depose the Bishops of York and Winchester,
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and bringing letters of restitution from Liberius Pope, the Councell of Tyana in Cappadocia, obeying, receaued him, without inquiring of the conditions, by meanes wherof he had bene restored.
and bringing letters of restitution from Liberius Pope, the Council of Tyana in Cappadocia, obeying, received him, without inquiring of the conditions, by means whereof he had be restored.
Againe, when the Emperor Valens had driuen Peter that famous Patriarke of Alexandria (whom Theodosius and Valentinian call a man of Apostolicall sanctity ) from his See,
Again, when the Emperor Valens had driven Peter that famous Patriarch of Alexandria (whom Theodosius and Valentinian call a man of Apostolical sanctity) from his See,
Peter (sayth Socrates) being returned from Rome to Alexandria, with letters from Damasus B. of Rome, which confirmed the creation of Peter, the people encouraged, draue away Lucius,
Peter (say Socrates) being returned from Room to Alexandria, with letters from Damasus B. of Rome, which confirmed the creation of Peter, the people encouraged, drove away Lucius,
These examples shew, that the venerable Councels were so far from thinking, the Pope could not restore Bishops, without their help, that they made thēselues executors of his authority,
These Examples show, that the venerable Counsels were so Far from thinking, the Pope could not restore Bishops, without their help, that they made themselves Executors of his Authority,
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TO proue the Popes authority of restoring Bishops, by his letters, & authority alone, we haue for precedents the examples of the great Prelates, Athanasius Patriarke of Alexandria, Paul of Constantinople, Marcellus Primate of Ancyra in Galatia, Asclepas B. of Gaza in Palestine,
TO prove the Popes Authority of restoring Bishops, by his letters, & Authority alone, we have for precedents the Examples of the great Prelates, Athanasius Patriarch of Alexandria, Paul of Constantinople, Marcellus Primate of Ancyra in Galatia, Asclepas B. of Gaza in Palestine,
You not knowing how otherwise to auoid the force of these examples, haue thought best to take part with the Arians against S. Athanasius, to iustlify their opposition against Pope Iulius,
You not knowing how otherwise to avoid the force of these Examples, have Thought best to take part with the Arians against S. Athanasius, to iustlify their opposition against Pope Julius,
Among those Easterne Bishops (which condemned Athanasius in the Councell of Antioch) there were many orthodoxe. There were indeed in that Councell according to the relation of S. Athanasius and Socrates , 90. Bishops:
Among those Eastern Bishops (which condemned Athanasius in the Council of Antioch) there were many orthodox. There were indeed in that Council according to the Relation of S. Athanasius and Socrates, 90. Bishops:
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These only were they, that capitulated with Iulius Pope, to haue communion with him, not vpon condition, that he should communicate with those Bishops, whom they had ordeyned, (as you ignorantly affirme),
These only were they, that capitulated with Julius Pope, to have communion with him, not upon condition, that he should communicate with those Bishops, whom they had ordained, (as you ignorantly affirm),
but, vpon condition, that he should abandon the communion of Athanasius, and the other Catholike Bishops, which being deposed by them, had appealed to him for redresse,
but, upon condition, that he should abandon the communion of Athanasius, and the other Catholic Bishops, which being deposed by them, had appealed to him for redress,
The Arians (sayth Sozomen after they had with calumnies circumuented Athanasius, and cast him out of his Church of Alexandria, fearing lest things might be brought about againe, made this Canon, endeauoring to haue their plots against him remaine indiscussed.
The Arians (say Sozomen After they had with calumnies circumvented Athanasius, and cast him out of his Church of Alexandria, fearing lest things might be brought about again, made this Canon, endeavouring to have their plots against him remain indiscussed.
against whom, when his aduersaries, that had deposed him, to iustify their fact, and blame him for returning to his Church, alleaged a Canon of this Councell of Antioch, he answeared;
against whom, when his Adversaries, that had deposed him, to justify their fact, and blame him for returning to his Church, alleged a Canon of this Council of Antioch, he answered;
But that the Arians, who had spit in the face of Christ, and trampled his Diuinity vnder their feet, should also contemne the Pope, his Vicar on earth, ti's no wonder;
But that the Arians, who had spit in the face of christ, and trampled his Divinity under their feet, should also contemn the Pope, his Vicar on earth, ti's no wonder;
and in proofe herof, you set downe in your margent, these words, as of Sozomen l. 3. c. 7. Illi Iulium Episcopum Romanum, quòd cum Athanasio & Paulo communicaret, abdicarunt.
and in proof hereof, you Set down in your margin, these words, as of Sozomen l. 3. c. 7. Illi Iulium Bishop Romanum, quòd cum Athanasio & Paul communicaret, abdicarunt.
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and accused him that in annulling their Councell, and abrogating their sentence, he had done against the Ecclesiasticall Law (so they called the hereticall Canon, which themselues had made in the Councell of Antioch to iustify their impious proceedings) and promised to communicate with him, on condition he would confirme the deposition of Athanasius,
and accused him that in annulling their Council, and abrogating their sentence, he had done against the Ecclesiastical Law (so they called the heretical Canon, which themselves had made in the Council of Antioch to justify their impious proceedings) and promised to communicate with him, on condition he would confirm the deposition of Athanasius,
and all the resistance, they were able to make by themselues, and by the power of Constantius the Arian Emperor, their abettor and patron, Athanasius, Paul,
and all the resistance, they were able to make by themselves, and by the power of Constantius the Arian Emperor, their abettor and patron, Athanasius, Paul,
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in so much, that when the Arians meeting at Philippopolis, required the Orthodoxe Bishops assembled in the Councell of Sardica, to abstaine from the Communion of Athanasius,
in so much, that when the Arians meeting At Philippopolis, required the Orthodox Bishops assembled in the Council of Sardica, to abstain from the Communion of Athanasius,
and principally, because Iulius B. of Rome hauing examined their cause, had not condemned them. But that the Arians were not so refractary to the Popes authority, as you are,
and principally, Because Julius B. of Rome having examined their cause, had not condemned them. But that the Arians were not so refractory to the Popes Authority, as you Are,
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Moreouer we promise, that if vpon this occasion, those of the East, or Athanasius himselfe, shall maliciously appeale vs in iudgment, we will not depart from what you shall ordaine.
Moreover we promise, that if upon this occasion, those of the East, or Athanasius himself, shall maliciously appeal us in judgement, we will not depart from what you shall ordain.
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The restoring of S. Athanasius to his Bishoprike againe (by Iulius) was only by his communicatory letters, to declare, that he thought him worthy to be restored:
The restoring of S. Athanasius to his Bishopric again (by Julius) was only by his communicatory letters, to declare, that he Thought him worthy to be restored:
for if we inquire after the authority, wherby Athanasius was restored, it was by the command of the Emperor Constantius, as the same historian recordeth.
for if we inquire After the Authority, whereby Athanasius was restored, it was by the command of the Emperor Constantius, as the same historian recordeth.
for that Iulius in his letters, did not only giue his aduice, declaring that he thought Athanasius worthy to be restored, but operatiuely exercised his power,
for that Julius in his letters, did not only give his Advice, declaring that he Thought Athanasius worthy to be restored, but operatiuely exercised his power,
& authority, and by vertue of them effectually and absolutely restored Athanasius and those other Bishops, is a truth not only acknowledgeth by your Protestant writers (as you haue heard ,
& Authority, and by virtue of them effectually and absolutely restored Athanasius and those other Bishops, is a truth not only acknowledgeth by your Protestant writers (as you have herd,
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The B. of Rome (sayth Sozomen) hauing examined their complaintes, and found, that they agreed touching the Decrees of the Councell of Nice, receaued them into his communion,
The B. of Rome (say Sozomen) having examined their complaints, and found, that they agreed touching the Decrees of the Council of Nicaenae, received them into his communion,
and threatned, not to let them passe without punishment, vnlesse they did cease to innouate? And doth not Felix Pope , who liued soone after that tyme deliuer the same in most cleare and effectuall words? And finally do not he, Theodoret , Sozomen ,
and threatened, not to let them pass without punishment, unless they did cease to innovate? And does not Felix Pope, who lived soon After that time deliver the same in most clear and effectual words? And finally do not he, Theodoret, Sozomen,
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and S. Athanasius himselfe , out of the vndoubted Epistle of Iulius report, that Iulius following the Ecclesiasticall Law, commanded the Arian Bishops to come to Rome,
and S. Athanasius himself, out of the undoubted Epistle of Julius report, that Julius following the Ecclesiastical Law, commanded the Arian Bishops to come to Room,
How thinke you now? Did not Iulius with the authority of a Iudge, restore those Orthodoxe Bishops to their Churches? and that, by the prerogatiue of his See,
How think you now? Did not Julius with the Authority of a Judge, restore those Orthodox Bishops to their Churches? and that, by the prerogative of his See,
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and his aduersaries to appeare in iudgment at Rome, and appoint them a day for it? And finding Athanasius to be free from the crimes, which his enemies had maliciously forged against him, did he not threaten to punish them,
and his Adversaries to appear in judgement At Room, and appoint them a day for it? And finding Athanasius to be free from the crimes, which his enemies had maliciously forged against him, did he not threaten to Punish them,
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vnlesse they desisted to innouate, and trouble the Churches? Is this nothing, but to declare, that he thought those Orthodoxe Bishops worthy to be restored? Is it not to exercise the authority of a Iudge?
unless they desisted to innovate, and trouble the Churches? Is this nothing, but to declare, that he Thought those Orthodox Bishops worthy to be restored? Is it not to exercise the Authority of a Judge?
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and Theodoret vntill Athanasius, and Iulius made complaint therof to his brother Constans, a Catholike Emperor, who assisting the Ecclesiasticall authority of Iulius, with his Imperiall power, writ threathing letters to Constantius,
and Theodoret until Athanasius, and Julius made complaint thereof to his brother Constans, a Catholic Emperor, who assisting the Ecclesiastical Authority of Julius, with his Imperial power, writ Threatening letters to Constantius,
and so effectuall, that he durst resist no longer, but permitted Athanasius according to the iust sentence giuen by Iulius, to returne to his Church, and affisted him therin.
and so effectual, that he durst resist no longer, but permitted Athanasius according to the just sentence given by Julius, to return to his Church, and affisted him therein.
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And how far Constantius was, from hauing any power to restore Bishops, or to forbid them from returning to their seates, appeareth in this, that when he commanded the Bishops assembled at Ariminum , not to dissolue their Councell,
And how Far Constantius was, from having any power to restore Bishops, or to forbid them from returning to their seats, appears in this, that when he commanded the Bishops assembled At Rimini, not to dissolve their Council,
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and finally in answearing , that the testimonies of ancient Popes in proofe of their authority, may be confuted, and indeed confounded, by as ancient oppositions;
and finally in answering, that the testimonies of ancient Popes in proof of their Authority, may be confuted, and indeed confounded, by as ancient oppositions;
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But I presume, that euery vnderstanding Protestant, will disclaime from such an Aduocate, and thinke that by such precedents his cause is not defended,
But I presume, that every understanding Protestant, will disclaim from such an Advocate, and think that by such precedents his cause is not defended,
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but disgraced, condemned, and parallalled with Arianisme. SECT. VII. Other passages of Doctor Morton examined. BEllarmine in proofe of the Popes authority, alleageth that Sixtus the third deposed Polychronius. You say ;
but disgraced, condemned, and parallalled with Arianism. SECT. VII. Other passages of Doctor Mortonum examined. BEllarmine in proof of the Popes Authority, allegeth that Sixtus the third deposed Polychronius. You say;
He numbreth him as one of the eight Patriarkes which Nicolas the first of that name, reckoneth in his Epistle to Michaell the Emperor. This is another vntruth:
He numbereth him as one of the eight Patriarchs which Nicolas the First of that name, Reckoneth in his Epistle to Michael the Emperor. This is Another untruth:
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The eight Patriarkes which Bellarmine mentioneth out of the Epistle of Nicolas, were of Constantinople; namely Maximus, Nestorius, Acacius, Anthymus, Sergius, Pyrrhus, Paulus, Petrus.
The eight Patriarchs which Bellarmine mentioneth out of the Epistle of Nicolas, were of Constantinople; namely Maximus, Nestorius, Acacius, Anthymus, Sergius, Phyrrhus, Paulus, Peter.
And if (as you obiect 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 if (as you Object Baronius found no other Records of any Polychronius, that was B. of Jerusalem At that time, does it Therefore follow, there was none such? To omit the later writers he mentioneth, Peter Damiani,
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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;
Wherefore in those days Record might be extant of Polychronius, and his deposition by Sixtus, reported in those Acts, which before Baronius his time were lost;
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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;
S. Cyprian approved their proceeding, and answered, that if Basilides had obtained from the Pope any sentence of restitution, it was surreptitious, by reason of the false information he had given;
which alone was sufficient to make his restitution void, as not only the Ciuill , but also the Canon Law 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.
which alone was sufficient to make his restitution void, as not only the Civil, but also the Canon Law Declareth, decreeing in a case like to this of Basilides, that sentences procured from the See Apostolic by surreption, Are invalid, 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,
Wherefore S. Cyprian rightly answered, that albeit Stephen for his incircumspection, might be argued of negligence, in giving so easy credit to a false information,
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:
which shows, that in those ancient times, the custom of Bishops, when they Thought themselves wronged by their Metropolis, was, to appeal to the Pope, as Basilides did:
Cyprian confirmed the election of Pope Cornelius, whose communion both he (as himselfe speaketh) & his Colleagues, and fellow-bishops gaue approbation vnto.
Cyprian confirmed the election of Pope Cornelius, whose communion both he (as himself speaks) & his Colleagues, and fellow-bishops gave approbation unto.
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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,
as true Pope, S. Cyprian say, he exhorted all that sailed (out of Africa to Room) to abandon Nouatianus, and adhere to Cornelius, and procured letters from his brothers At Room, to those of Africa, that being Fully certified of the truth, they might (say he to Cornelius) acknowledge and firmly embrace you,
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,
or Synodical Letter (for so anciently those letters were called) to the foure Eastern Patriarchs, that having notice of his election, they might know, whom to obey,
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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.
although this hath be most amply performed by our predecessor of Blessed memory, yet Because the custom is, that when a Bishop of the Roman Church is newly made, he send a Form of his faith to the holy Churches, I have endeavoured to renew the same in a compendious brevity, to the end, the reader by this our Epistle may understand, in what faith he is to live, according to the ordinations of the Father's.
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 likewise, all Metropolis did send to the Popes newly chosen, a profession of their faith, to the end, it might be approved by the See Apostolic.
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EXcommunication is a most grieuous Ecclesiasticall censure, which can be inflicted by none, but an Ecclesiasticall Superior, that hath iurisdiction & power to binde,
EXcommunication is a most grievous Ecclesiastical censure, which can be inflicted by none, but an Ecclesiastical Superior, that hath jurisdiction & power to bind,
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,
who from this definition, as from a true principle, deduce, that when ancient Popes excommunicated heretical Bishops of the Eastern Church, it was no act of jurisdiction in them over those Bishops,
but 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 .
but only a disuniting of themselves from them, by denying to have communion with them which also the same Bishops might deny to have with the Popes And upon this ground, you justify (as well you may) the Arians, who being excommunicated by Julius Pope, took to themselves liberty to excommunicate him, in their false Council At Philippopolis.
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,
for although Dioscorus were an Arch-heretic, though contrary to the Laws of the Church, he had by his own Authority assembled a Council At Ephesus,
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;
After all these things, he hath extended his frenzy even against him, to whom the guard of the Vine is committed by our Saviour, that is to say against your Holiness;
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 is to be iudged by no man.
But to make this matter more evident, what Christian ever herd, that the judgement of any Bishop could be valid against the Bishop of the primary See? which (say the Council of Sinuessa is to be judged 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,
The primitive Father's Thought it so unlawful to be separated from the B. of Rome, that they pronounce all that Are divided from his communion, to be branches Cut of from the Vine, which is the Catholic Church, to be Heretics of a perverse judgement,
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 .
And finally, so absurd a thing it was ever held, for any Christian, to excommunicate the Pope, that the Emperor Martian writing to certain heretical Monks of Palestine, who being enemies to the Council of Chalcedon, had presumed to excommunicate Leo Pope, Telleth them.
What you obiect out of Nicephorus, that Menas Patriarke of Constantinople excommunicated Pope Vigilius. Cardinall Peron hath learnedly proued to be a mere fable:
What you Object out of Nicephorus, that Menas Patriarch of Constantinople excommunicated Pope Vigilius. Cardinal Peron hath learnedly proved to be a mere fable:
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;
ADrian, and Nicolas, the two First Popes of those names, required of Constantine, and Michael Emperor's of the East, the restitution not only of the temporal patrimony of S. Peter, injustly taken away from the Roman Church, by heretical Emperor's, their predecessors, & still withheld by them;
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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.
but also of the Ecclesiastical right of ordaining, and governing ten Provinces of the East, as their peculiar Diocese, according to the custom of their predecessors.
The chiefest example which your Cardinall may seeme principally to insiston, is, that Pope Damasus (as he calleth it) deposed Flauianus Patriarke of Antioch.
The chiefest Exampl which your Cardinal may seem principally to insiston, is, that Pope Damasus (as he calls it) deposed Flavianus Patriarch of Antioch.
The reason therfore why you passing ouer these examples, single out that of Flauianus, is not, because that is the chiefest Bellarmine insisteth on, but because in that you find something to quarrell at, which you finde not in the rest.
The reason Therefore why you passing over these Examples, single out that of Flavianus, is not, Because that is the chiefest Bellarmine insisteth on, but Because in that you find something to quarrel At, which you find not in the rest.
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as were thought fit to gouerne that Church, or were in expectation therof, (which were sixe in number) should bind themselues by a solemne oath, not to admit of that Bishoprick,
as were Thought fit to govern that Church, or were in expectation thereof, (which were sixe in number) should bind themselves by a solemn oath, not to admit of that Bishopric,
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for his sanctity, and merit, that Valens an hereticall Emperor driuing many Catholike Bishops from their Churches in to banishment, neuer offered to touch him .
for his sanctity, and merit, that Valens an heretical Emperor driving many Catholic Bishops from their Churches in to banishment, never offered to touch him.
and by their letters accompained with others of the Emperor Gratian (vsing also therin the helpe of Theodosius, who writ to the same effect) they commāded the Councell of Constantinople to come to Rome, & put the election of Flauianus againe in triall, at a generall Councell assembled there, giuing withall to both parties assignation to appeare.
and by their letters accompanied with Others of the Emperor Gratian (using also therein the help of Theodosius, who writ to the same Effect) they commanded the Council of Constantinople to come to Room, & put the election of Flavianus again in trial, At a general Council assembled there, giving withal to both parties assignation to appear.
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But Paulinus obeying, transported himselfe to Rome, in company of other Bishops, and renowned personages of the East. Wherof S. Hierome speaking sayth :
But Paulinus obeying, transported himself to Room, in company of other Bishops, and renowned Personages of the East. Whereof S. Jerome speaking say:
The Ecclesiasticall necessity drew me to Rome, with the holy Bishops Paulinus, and Epiphanius, whereof, the one gouerned the Church of Antioch in Syria,
The Ecclesiastical necessity drew me to Room, with the holy Bishops Paulinus, and Epiphanius, whereof, the one governed the Church of Antioch in Syria,
Wherby it appeareth, that albeit the election of Flauianus had bene confirmed by the Councell of Constantinople, Paulinus was still held to be the true B. of Antioch,
Whereby it appears, that albeit the election of Flavianus had be confirmed by the Council of Constantinople, Paulinus was still held to be the true B. of Antioch,
And moreouer he aduertiseth Theophilus, that he ought to cary the businesse so, as that the finall decision therof might be reserued to the B of Rome, and confirmed by him.
And moreover he advertiseth Theophilus, that he ought to carry the business so, as that the final decision thereof might be reserved to the B of Room, and confirmed by him.
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You (say they) moued with brotherly charity, called vs, as your members by the letters of the most religious Emperor &c. But beside, that our Churches being newly restored, (if we should haue done this) had bene wholly abandoned, it was a thing, which many of vt could no way put in execution;
You (say they) moved with brotherly charity, called us, as your members by the letters of the most religious Emperor etc. But beside, that our Churches being newly restored, (if we should have done this) had be wholly abandoned, it was a thing, which many of vt could no Way put in execution;
And in the end of the same Epistle they make intercession for Flauianus, fearing lest the cause of Paulinus would be fauored by Damasus, by reason he had bene ordayned Patriarke of Antioch, by Lucifer a Sardinian Bishop,
And in the end of the same Epistle they make Intercession for Flavianus, fearing lest the cause of Paulinus would be favoured by Damasus, by reason he had be ordained Patriarch of Antioch, by Lucifer a Sardinian Bishop,
The Councell to preuent further danger of schisme, ordained, that whiles the cause was in agitation, communion should not be denied to the Catholikes, that adhered to either party:
The Council to prevent further danger of Schism, ordained, that while the cause was in agitation, communion should not be denied to the Catholics, that adhered to either party:
and to make an end of that long strife, committed the examination, and decision of the whole cause, to Theophilus Patriarke of Alexandria, both by reason of the great authority of his See in the East,
and to make an end of that long strife, committed the examination, and decision of the Whole cause, to Theophilus Patriarch of Alexandria, both by reason of the great Authority of his See in the East,
and fauored Flanianus, as hauing a litle before bene a Priest of his, beseeched Theophilus to labor with him, and helpe him, to make the B. of Rome propitious to Flauianus;
and favoured Flanianus, as having a little before be a Priest of his, beseeched Theophilus to labour with him, and help him, to make the B. of Rome propitious to Flavianus;
Theophilus (sayth he) sending the Priest Isidore, appeased Damasus that was offended, and represented to him, that it was profitable for the concord of the Church, to parson the fault of Plauianus:
Theophilus (say he) sending the Priest Isidore, appeased Damasus that was offended, and represented to him, that it was profitable for the concord of the Church, to parson the fault of Plauianus:
This is the true history of Flauianus, which you haue singled out, as an especiall example of retorsion against Bellarmine, to proue the Popes no-iuridicall authority ouer the Patriarkes of Antioch; but you performe it not:
This is the true history of Flavianus, which you have singled out, as an especial Exampl of retorsion against Bellarmine, to prove the Popes noiuridicall Authority over the Patriarchs of Antioch; but you perform it not:
as 1. In annulling the Confirmation of Flauianus made in the Councell of Constantinople. 2. In calling those Bishops to Rome, to put the cause in triall againe:
as 1. In annulling the Confirmation of Flavianus made in the Council of Constantinople. 2. In calling those Bishops to Room, to put the cause in trial again:
nor did they in their answeare except against his authority, to call them, but humbly acknowledging him to be their head, and themselues to be his members, excused their not coming for want of time,
nor did they in their answer except against his Authority, to call them, but humbly acknowledging him to be their head, and themselves to be his members, excused their not coming for want of time,
and other reasons expressed in their Epistle. 3. In calling not only the Westerne, but also the Easterne Bishops to the Councell of Capua, they obeying his command. 4. By the Epistle of S. Ambrose, wishing Theophilus to procure a confirmation of his sentence from the B. of Rome. 5. By the intercession of Theophilus, of S. Chrysostome,
and other Reasons expressed in their Epistle. 3. In calling not only the Western, but also the Eastern Bishops to the Council of Capua, they obeying his command. 4. By the Epistle of S. Ambrose, wishing Theophilus to procure a confirmation of his sentence from the B. of Rome. 5. By the Intercession of Theophilus, of S. Chrysostom,
All this being manifest out of Socrates, and Sozomen, (whom Bellarmine citeth) and also out of S. Ambrose, impartiall relators of this cause, you mention not any of them,
All this being manifest out of Socrates, and Sozomen, (whom Bellarmine citeth) and also out of S. Ambrose, impartial relators of this cause, you mention not any of them,
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and peaceably, whiles he liued. 2. He mentioneth not this oath of Flauianus, but signifieth, that he came to the Bishoprike, by a lawfull and Canonicall election, without breach of any oath. 3. To make good the cause of Flauianus against Euagrius, he reporteth, that Paulinus alone,
and peaceably, while he lived. 2. He mentioneth not this oath of Flavianus, but signifies, that he Come to the Bishopric, by a lawful and Canonical election, without breach of any oath. 3. To make good the cause of Flavianus against Eugrius, he Reporteth, that Paulinus alone,
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before his death, ordained Euagrius, contrary to the Lawes of the Church, when as Socrates and Sozomen impartiall writers testify, that Euagrius was not ordained by Paulinus,
before his death, ordained Eugrius, contrary to the Laws of the Church, when as Socrates and Sozomen impartial writers testify, that Eugrius was not ordained by Paulinus,
but by his Disciples after his yeath. 4. Nor is he to be credited in his report, that Theodosius hauing heard Flauianus at Constantinople, did not presse him to goe to Rome,
but by his Disciples After his yeath. 4. Nor is he to be credited in his report, that Theodosius having herd Flavianus At Constantinople, did not press him to go to Room,
And yet notwithstanding, euen this relation of Theodoret (partiall as it is) proueth the iuridicall authority of the Pope ouer the Patriarkes or Antioch,
And yet notwithstanding, even this Relation of Theodoret (partial as it is) Proves the juridical Authority of the Pope over the Patriarchs or Antioch,
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which last clause, you in your relation of Theodorets words omit, because it sheweth, that the iudgment of Flauianus his cause belonged to the Court of Rome:
which last clause, you in your Relation of Theodoret words omit, Because it shows, that the judgement of Flavianus his cause belonged to the Court of Rome:
Finally, though Theodoret relate partially this story of Flauianus, yet that he intended not therby, to deny the authority of the Pope ouer the Bishops of Antioch, appeareth, not only by what hath bene here proued to the contrary,
Finally, though Theodoret relate partially this story of Flavianus, yet that he intended not thereby, to deny the Authority of the Pope over the Bishops of Antioch, appears, not only by what hath be Here proved to the contrary,
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and therfore he being a Suffragan of the Patriarkeship of Antioch, when he was deposed from his Bishoprike, by the second Councell of Ephesus, had not recourse to his owne Patriarke,
and Therefore he being a Suffragan of the Patriarkeship of Antioch, when he was deposed from his Bishopric, by the second Council of Ephesus, had not recourse to his own Patriarch,
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All this sheweth, how vntruly you say , that Damasus deposed not Flauianus, nor executed any act of iuridic all proceeding against him but that he was confirmed in his Bishoprike by the Emperor:
All this shows, how untruly you say, that Damasus deposed not Flavianus, nor executed any act of juridic all proceeding against him but that he was confirmed in his Bishopric by the Emperor:
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And notwithstanding all the Emperors fauor, he was not confirmed in the Patriarkship, vntill at the intreaty of Theophilus & Chrysostome, the Pope had pardoned his offence,
And notwithstanding all the Emperor's favour, he was not confirmed in the Patriarchship, until At the entreaty of Theophilus & Chrysostom, the Pope had pardoned his offence,
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And when you aske , Whether the Christian Churches could be good Catholikes, and in state of samation, that communicated with Flauianus, at the time of his opposition, to the Pope, it is a question sprung from ignorance:
And when you ask, Whither the Christian Churches could be good Catholics, and in state of samation, that communicated with Flavianus, At the time of his opposition, to the Pope, it is a question sprung from ignorance:
SECT. XI. Doctor Morton in defence of his Doctrine, chargeth ancient Bishops, with exercising Acts of authority out of the limits of their owne iurisdiction.
SECT. XI. Doctor Mortonum in defence of his Doctrine, charges ancient Bishops, with exercising Acts of Authority out of the Limits of their own jurisdiction.
VVE haue proued the Popes to be supreme Gouernors of the vniuersall Church, because they haue exercised acts of iurisdiction ouer the greatest Bishops of the East and West.
WE have proved the Popes to be supreme Governors of the universal Church, Because they have exercised acts of jurisdiction over the greatest Bishops of the East and West.
which is tacitly to contradict your selfe, confessing that the Popes haue confirmed, and deposed Bishops out of their owne Patriarkship (to which you confine their authority.) but that they had no iurisdiction our those Bishops.
which is tacitly to contradict your self, confessing that the Popes have confirmed, and deposed Bishops out of their own Patriarchship (to which you confine their Authority.) but that they had no jurisdiction our those Bishops.
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The falsity of this answeare, who seeth not? for confirming and deposing of Bishops, is an act of iurisdiction, which no Bishop hath power to exercise out of the limits of his iurisdiction.
The falsity of this answer, who sees not? for confirming and deposing of Bishops, is an act of jurisdiction, which no Bishop hath power to exercise out of the Limits of his jurisdiction.
or deposing Bishops, without the limits of their owne iurisdiction, is to accuse them of pride and iniustice, in arrogating to themselues liberty to transgresse the limits of their iurisdiction, executing acts of authority, where they had no right.
or deposing Bishops, without the Limits of their own jurisdiction, is to accuse them of pride and injustice, in arrogating to themselves liberty to transgress the Limits of their jurisdiction, executing acts of Authority, where they had no right.
The fayth which Frumentius preached, was the Roman fayth, and he serued God after the manner of the Roman Church and induced all Christians that traded with the Indians to do the like .
The faith which Frumentius preached, was the Roman faith, and he served God After the manner of the Roman Church and induced all Christians that traded with the Indians to do the like.
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S. Athanasius, with the aduice of his Clergy, created him Bishop at Alexandria, and sent him with other Priests, to preach the Ghospell to the Indians,
S. Athanasius, with the Advice of his Clergy, created him Bishop At Alexandria, and sent him with other Priests, to preach the Gospel to the Indians,
Where do you find in all this, that S. Athanasius instituted, or confirmed any Bishop without the limits of his owne iurisdiction? Did he not consecrate Frumentius Bishop in his owne Church at Alexādria? Did he send him to preach,
Where do you find in all this, that S. Athanasius instituted, or confirmed any Bishop without the Limits of his own jurisdiction? Did he not consecrate Frumentius Bishop in his own Church At Alexādria? Did he send him to preach,
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and whose approbation for such enterprises is alwayes iustly presumed: especially since therby the glory of the Roman Church is increased, and her iurisdiction enlarged,
and whose approbation for such enterprises is always justly presumed: especially since thereby the glory of the Roman Church is increased, and her jurisdiction enlarged,
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For this you alleage Sozomen, who sayth that Chrysostome being famous for his Vertue, & learning, throughout all the Roman Empire, by voyce of the Clergy,
For this you allege Sozomen, who say that Chrysostom being famous for his Virtue, & learning, throughout all the Roman Empire, by voice of the Clergy,
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Your third example , is of S. Gregory Nazianzen, vnto whom (say you) Meletius B. of Antioch, and Petrus of Alexandria confirmed the See, and Patriarkship of Constantinople.
Your third Exampl, is of S. Gregory Nazianzen, unto whom (say you) Meletius B. of Antioch, and Peter of Alexandria confirmed the See, and Patriarchship of Constantinople.
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yet the opinion of Meletius was, that in those circumstances, Gregory might hold the Bishoprick of Constantinople, by reason of the great domage that Church sustained for want of a Bishop, in so dangerous a time:
yet the opinion of Meletius was, that in those Circumstances, Gregory might hold the Bishopric of Constantinople, by reason of the great damage that Church sustained for want of a Bishop, in so dangerous a time:
Gregory (sayth Socrates) by the common consent of many Bishops was transferred from the Bishoprike of the City of Nazianzum, to the Bishoprike of Constantinople. And Sozomen :
Gregory (say Socrates) by the Common consent of many Bishops was transferred from the Bishopric of the city of Nazianzum, to the Bishopric of Constantinople. And Sozomen:
for no Catholike Bishop, nor Church of Orthodoxe people, being in that City, the doctrine of the Councell of Nice, was in danger to be wholly exploded.
for no Catholic Bishop, nor Church of Orthodox people, being in that city, the Doctrine of the Council of Nicaenae, was in danger to be wholly exploded.
How then could you say, that Meletius, and Petrus of Alexandria confirmed vnto Gregory Nazianzen, the See of Constantinople? Especially since Theodoret in that very Chapter expresseth the names of diuers of those Bishops which in the generall Councell of Constantinople conferred that dignity on him,
How then could you say, that Meletius, and Peter of Alexandria confirmed unto Gregory Nazianzen, the See of Constantinople? Especially since Theodoret in that very Chapter Expresses the names of diverse of those Bishops which in the general Council of Constantinople conferred that dignity on him,
for the Romans, vpon agreement of peace, with Mauia Queene of the Saracens (who desired to haue Moyses created Bishop of her Nation) brought him to Alexandria to be consecrated by Lucius,
for the Roman, upon agreement of peace, with Mauia Queen of the Saracens (who desired to have Moses created Bishop of her nation) brought him to Alexandria to be consecrated by Lucius,
and therfore the Arians were enforced to permit him to be consecrated by the Catholike Bishops of the Roman Communion , who though banished by the Arians had not therby lost their iurisdiction,
and Therefore the Arians were Enforced to permit him to be consecrated by the Catholic Bishops of the Roman Communion, who though banished by the Arians had not thereby lost their jurisdiction,
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and confirmed the creation of Peter, that is to say, of that renowned Patriarke, successor to S. Athanasius, who being expelled by Lucius, appealed to Damasus Pope,
and confirmed the creation of Peter, that is to say, of that renowned Patriarch, successor to S. Athanasius, who being expelled by Lucius, appealed to Damasus Pope,
Wherfore this example sheweth the Roman Church to be the Head of Catholike communion, and that if Moyses had bene brought to to you to be consecrated Bishop, he would haue shunned you, as he shunned Lucius.
Wherefore this Exampl shows the Roman Church to be the Head of Catholic communion, and that if Moses had be brought to to you to be consecrated Bishop, he would have shunned you, as he shunned Lucius.
and for certaine crimes which himselfe had feigned against him, the deposition was iniust, and iudged to be such by the Councell of Seleucia , where Acacius durst not appeare, to haue the cause of Cyrill examined:
and for certain crimes which himself had feigned against him, the deposition was injust, and judged to be such by the Council of Seleucia, where Acacius durst not appear, to have the cause of Cyril examined:
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IN the Councell of Sardica, it was decreed . 1. That if in the cause of a Bishop, who thinkes himselfe to be wronged, a new iudgment be required, the B. of Rome is to giue the Iudges.
IN the Council of Sardica, it was decreed. 1. That if in the cause of a Bishop, who thinks himself to be wronged, a new judgement be required, the B. of Rome is to give the Judges.
Against the authority of the Councell of Sardica you obiect 1. That Bellarmine produceth in this place this Councell as a sound argument, which elswhere heranketh among those Councels, that are to be partly allowed, and partly reiected:
Against the Authority of the Council of Sardica you Object 1. That Bellarmine Produceth in this place this Council as a found argument, which elsewhere heranketh among those Counsels, that Are to be partly allowed, and partly rejected:
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They neuer had, nor would now abstaine from the communion of Paul, and Athanasius, especially because Iulius B. of Rome, hauing examined their cause, had not condemned them.
They never had, nor would now abstain from the communion of Paul, and Athanasius, especially Because Julius B. of Rome, having examined their cause, had not condemned them.
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Hereupon those 76. Arian Bishops, separating themselues from the body of the Councell, held an Antisynod of their owne, at Philippopolis (a City not far from Sardica) which is reproued,
Hereupon those 76. Arian Bishops, separating themselves from the body of the Council, held an Antisynod of their own, At Philippopolis (a city not Far from Sardica) which is reproved,
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and Iulius Pope for admitting his appeale) but by the true Councell held at Sardica, which hath euer bene approued by the Church, & in no part reproued.
and Julius Pope for admitting his appeal) but by the true Council held At Sardica, which hath ever be approved by the Church, & in no part reproved.
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How then can you be excused in saying, that he produceth this Councell in this place as a sound Argument, which elswhere he ranketh among those Councells, that are to be partly allowed,
How then can you be excused in saying, that he Produceth this Council in this place as a found Argument, which elsewhere he ranketh among those Counsels, that Are to be partly allowed,
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for (say you) though in respect of the calling of it by Constantius, we may not vnworthily say, that it was generall yet if we obserue, that it was afterwards distracted,
for (say you) though in respect of the calling of it by Constantius, we may not unworthily say, that it was general yet if we observe, that it was afterwards distracted,
for the distraction consisting in so small a number of Bishops, and they Arians, their absence could not take from the true Councell of Sardica (which represented all the Catholike Bishops in the world) the name of a generall Councell, which had bene imposed on it at the first calling;
for the distraction consisting in so small a number of Bishops, and they Arians, their absence could not take from the true Council of Sardica (which represented all the Catholic Bishops in the world) the name of a general Council, which had be imposed on it At the First calling;
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no more then the Anti-Synod held at Ephesus in fauour of Nestorius, by the Bishops of the Patriarkship of Antioch, hindred the true Councell of Ephesus, from being perfectly and absolutely generall.
no more then the Anti-Synod held At Ephesus in favour of Nestorius, by the Bishops of the Patriarchship of Antioch, hindered the true Council of Ephesus, from being perfectly and absolutely general.
according to the testimonies of S. Athanafius, Socrates, Seuerus Sulpitius, Iustinian, Baronius, & Binius. To which number you might haue added Vigilius that anciēt. B. of Trent . Theodoret , & Hincmarus .
according to the testimonies of S. Athanasius, Socrates, Severus Sulpitius, Iustinian, Baronius, & Binius. To which number you might have added Vigilius that ancient. B. of Trent. Theodoret, & Hincmarus.
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and appointed a day for them to meote at Sardica, to begin the Councell. SECT. II. Other obiections of Doctor Morton, against Appeales to Rome, answeared.
and appointed a day for them to meote At Sardica, to begin the Council. SECT. II Other objections of Doctor Mortonum, against appeals to Room, answered.
YOu third obiection , that the right which the Pope can claime for Appeales, dependeth altogeather vpon humane constitutions, hath bene already answeared .
YOu third objection, that the right which the Pope can claim for appeals, dependeth altogether upon humane constitutions, hath be already answered.
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4. You except against some of the examples (which Bellarmine produceth of Appeales made to the Pope) as being of such, as were within his owne Patriarkship and therefore rather subiect to him, then to others:
4. You except against Some of the Examples (which Bellarmine Produceth of appeals made to the Pope) as being of such, as were within his own Patriarchship and Therefore rather Subject to him, then to Others:
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and haue right to appeale vnto him, why do you Protestants (who cannot deny your selues to be within his Patriarkship) disclaime from his obedience? Why do you not submit to your lawfull Superior? Why do you forbid appeales,
and have right to appeal unto him, why do you Protestants (who cannot deny your selves to be within his Patriarchship) disclaim from his Obedience? Why do you not submit to your lawful Superior? Why do you forbid appeals,
and all recorse vnto him? And if (as here you confesse) he hath as much right to the appeales of them which are within his owne Patriarkship, as a Parson hath to the tithes of his owne Parish,
and all recorse unto him? And if (as Here you confess) he hath as much right to the appeals of them which Are within his own Patriarchship, as a Parson hath to the Tithes of his own Parish,
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for who knoweth not, that not only persons that are wronged by inferior Iudges, but also others, which haue bene iustly condemned, do sometimes appeale:
for who Knoweth not, that not only Persons that Are wronged by inferior Judges, but also Others, which have be justly condemned, do sometime appeal:
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so it is to except against the Popes supreme authority, because some that appeale vnto him, are wicked persons, that haue bene iustly condemned by their immediat Superiors.
so it is to except against the Popes supreme Authority, Because Some that appeal unto him, Are wicked Persons, that have be justly condemned by their immediate Superiors.
Your inference should haue bene, that because all sortes of persons, nocent, and innocent, haue appealed to the Pope from all partes of the world, it rightly followeth, that he is supreme Iudge of the vniuersall Church.
Your Inference should have be, that Because all sorts of Persons, nocent, and innocent, have appealed to the Pope from all parts of the world, it rightly follows, that he is supreme Judge of the universal Church.
IN proofe of the ancient custome of appealing to Rome, we produce the examples of S. Athanasius, S. Chrysostome, Theodoret, and Flauianus. You answeare :
IN proof of the ancient custom of appealing to Room, we produce the Examples of S. Athanasius, S. Chrysostom, Theodoret, and Flavianus. You answer:
But this to be false sophistry, I shall easily proue, if first I giue the reader a taste of your ignorance, concerning the antiquity of Appeales to Rome from remote Nations in generall.
But this to be false sophistry, I shall Easily prove, if First I give the reader a taste of your ignorance, Concerning the antiquity of appeals to Room from remote nations in general.
You startling at these so vnanswearable words of Theodoret, bid vs note, that the phrase of appealing to the Pope from remote nations, was very vncouth in those dayes, giuing vs therby a good testimony of your ignorance in Ecclesiasticall history:
You startling At these so unanswerable words of Theodoret, bid us note, that the phrase of appealing to the Pope from remote Nations, was very uncouth in those days, giving us thereby a good testimony of your ignorance in Ecclesiastical history:
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but very familiar in those dayes, and long before those dayes, euen from the first ages of the Church, who knoweth not, that is versed in antiquity? For 1. Sixtus Pope, that liued 300. yeares before Theodoret, ordayneth .
but very familiar in those days, and long before those days, even from the First ages of the Church, who Knoweth not, that is versed in antiquity? For 1. Sixtus Pope, that lived 300. Years before Theodoret, ordaineth.
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4. The same is ordained by Victor , by Zephyrinus , by Fabianus , and Melchiades . 5. And what these ancient Popes decreed, the holy Councell of Nice related by Iulius , confirmed;
4. The same is ordained by Victor, by Zephyrinus, by Fabianus, and Melchiades. 5. And what these ancient Popes decreed, the holy Council of Nicaenae related by Julius, confirmed;
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ordaining, that all Bishops accused of grieuous crimes, may freely appeale to the See Apostolike, & fly to it, as to a Mother, for defence, and succour.
ordaining, that all Bishops accused of grievous crimes, may freely appeal to the See Apostolic, & fly to it, as to a Mother, for defence, and succour.
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And that the Nicen Councell made such a decree, S. Leo testifieth, and you els where forgetting your selfe, acknowledge . 6. The Councell of Sardica related not only by Catholike writers, but also by the Centurists, decreeth , that if any Bishop being deposed by the next Bishops,
And that the Nicene Council made such a Decree, S. Leo Testifieth, and you Else where forgetting your self, acknowledge. 6. The Council of Sardica related not only by Catholic writers, but also by the Centurists, decreeth, that if any Bishop being deposed by the next Bishops,
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8. When Flauianus Patriarke of Constantinople was condemned by the false Councell of Ephesus, Valentinian the Emperor writ to Theodosius his Father-in-Law , that Flauianus according to the custome of Councells, appealed by petition to the Blessed Bishop of the City of Rome. And Liberatus :
8. When Flavianus Patriarch of Constantinople was condemned by the false Council of Ephesus, Valentinian the Emperor writ to Theodosius his Father-in-Law, that Flavianus according to the custom of Counsels, appealed by petition to the Blessed Bishop of the city of Rome. And Liberatus:
Eutyches hath informed you, that in the time of iudgment, he presented to vs, and to the holy Councell heare assembled, libells of appeals to your Holinesse which was neuer done by him.
Eutyches hath informed you, that in the time of judgement, he presented to us, and to the holy Council hear assembled, libels of appeals to your Holiness which was never done by him.
11. And the same Leo writing to Theodosius the yonger, beseecheth him, that for as much as Flauianus being wronged by the false Councell of Ephesus, had presented a libell of appeale to his Legates, he would command a generall Councell to be held within Italy:
11. And the same Leo writing to Theodosius the younger, Beseecheth him, that for as much as Flavianus being wronged by the false Council of Ephesus, had presented a libel of appeal to his Legates, he would command a general Council to be held within Italy:
and that the right of appealing to the Roman See was acknowledged, and testified by holy Popes of the primitiue times, by generall Councells, by Emperors, by Bishops, and by all ancient writers.
and that the right of appealing to the Roman See was acknowledged, and testified by holy Popes of the primitive times, by general Counsels, by Emperor's, by Bishops, and by all ancient writers.
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but as to a Patron, and arbitrary dais-man, & one vpon whose authority he depending, acknowledgeth in expresse words his reason, to wit, the integrity of the fayth of the Pope;
but as to a Patron, and arbitrary dais-man, & one upon whose Authority he depending, acknowledgeth in express words his reason, to wit, the integrity of the faith of the Pope;
The euent sheweth, that there was in this busines no iuridicall proceeding at all: Only Theodoret vpon his confession of his Orthodoxe fayth, was receaued into communion with Leo,
The event shows, that there was in this business no juridical proceeding At all: Only Theodoret upon his Confessi of his Orthodox faith, was received into communion with Leo,
These are your words, to proue, that Theodoret appealed not to the Pope, as to an absolute Iudge, that had authority to annull the sentence of the Councell that deposed him,
These Are your words, to prove, that Theodoret appealed not to the Pope, as to an absolute Judge, that had Authority to annul the sentence of the Council that deposed him,
when as he contrarily in expresse words beseecheth Renatus to perswade the most holy, and most blessed Archbishop (of Rome) to vse his Apostolicall authority,
when as he contrarily in express words Beseecheth Renatus to persuade the most holy, and most blessed Archbishop (of Room) to use his Apostolical Authority,
and iust iudgment, and to command, that I be brought before you &c. And I promise to stand to your iudgment, contenting my selfe with that which you shall determine, what euer it be:
and just judgement, and to command, that I be brought before you etc. And I promise to stand to your judgement, contenting my self with that which you shall determine, what ever it be:
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for many causes, so especially, for that she hath remained free from all blemish of heresy, none hauing euer possessed that See, which hath held any thing contrary to truth,
for many Causes, so especially, for that she hath remained free from all blemish of heresy, none having ever possessed that See, which hath held any thing contrary to truth,
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and to whom the decision of all such Controuersies belongeth, acknowledging withall (as you haue heard) the Roman Church to be the Head of all Churches,
and to whom the decision of all such Controversies belongeth, acknowledging withal (as you have herd) the Roman Church to be the Head of all Churches,
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And though, after the Councell of Chalcedon had admitted Theodoret vpon the Popes restitution, to take his place amongst the Bishops, some of them doubting of his fayth,
And though, After the Council of Chalcedon had admitted Theodoret upon the Popes restitution, to take his place among the Bishops, Some of them doubting of his faith,
because he had written against Cyrill of Alexandria in fauor of Nestorius, and therfore fearing the Pope might haue restored him vpon misinformation, vrged him to anathematize Nestorius againe,
Because he had written against Cyril of Alexandria in favour of Nestorius, and Therefore fearing the Pope might have restored him upon misinformation, urged him to anathematise Nestorius again,
SECT. VI. That S. Chrysostome appealed to Innocentius Pope, as to an absolute Iudge, and by his authority was restored to his Church of Constantinople.
SECT. VI. That S. Chrysostom appealed to Innocentius Pope, as to an absolute Judge, and by his Authority was restored to his Church of Constantinople.
S. Chrysostome being deposed from his Patriarchall See at the procurement of Eudoxia the Empresse, wife to Arcadius Emperor of the East, by a Councell of Bishops, vnder Theophilus Patriarke of Alexandria, had recourse by letters of appeale to Innocentius Pope.
S. Chrysostom being deposed from his Patriarchal See At the procurement of Eudoxia the Empress, wife to Arcadius Emperor of the East, by a Council of Bishops, under Theophilus Patriarch of Alexandria, had recourse by letters of appeal to Innocentius Pope.
This you deny, saying , that wheras Bellarmine and Baronius referre you to the story it selfe, you can finde nothing lesse in it, then the matter of Appeale:
This you deny, saying, that whereas Bellarmine and Baronius refer you to the story it self, you can find nothing less in it, then the matter of Appeal:
so when we write to an Honorable person, it is vsuall to speake vnto him in the plurall number, to signify that he hath in himselfe the dignity and authority of many.
so when we write to an Honourable person, it is usual to speak unto him in the plural number, to signify that he hath in himself the dignity and Authority of many.
It is conuenient, O most Holies, that since you hold the chiefe dignity of Priesthood &c. And so did Chrysostome write in the plurall number to Innocentius Pope alone,
It is convenient, Oh most Holies, that since you hold the chief dignity of Priesthood etc. And so did Chrysostom write in the plural number to Innocentius Pope alone,
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and this not by any peremptory charge, but only by reproofe of their vmust dealing, and of admonition &c. Heere I accuse you of somthing more then ignorance:
and this not by any peremptory charge, but only by reproof of their vmust dealing, and of admonition etc. Here I accuse you of something more then ignorance:
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& iudiciall power, then this? Doth not Chrysostome beseech Innocentius, to disannull by his letters & authority, the Acts of the Councell which had deposed him? To abrogate their sentence pronounced against him? to replace him in his Bishoprick? and to punish his aduersaries, according to the Lawes of the Church,
& judicial power, then this? Does not Chrysostom beseech Innocentius, to disannul by his letters & Authority, the Acts of the Council which had deposed him? To abrogate their sentence pronounced against him? to replace him in his Bishopric? and to Punish his Adversaries, according to the Laws of the Church,
but yet to spare them, if they would repent? Is not this to acknowledge in him the power of an absolute Iudge? And is not this extant to be read in Chrysostomes Epistles,
but yet to spare them, if they would Repent? Is not this to acknowledge in him the power of an absolute Judge? And is not this extant to be read in Chrysostomes Epistles,
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for you mangle them, leauing out those, in which he besecheth the Pope to vse his authority, in punishing his aduersaries, according to the Ecclesiasticall Canons,
for you mangle them, leaving out those, in which he Beseecheth the Pope to use his Authority, in punishing his Adversaries, according to the Ecclesiastical Canonas,
Againe, you are guilty of vntruth, in saying , that Chrysostome made not any requests to the Pope, to cite the parties complained against. For doth he not say :
Again, you Are guilty of untruth, in saying, that Chrysostom made not any requests to the Pope, to Cite the parties complained against. For does he not say:
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But yet if the authors of wickednesse will declare, for what crimes they haue iniustly deposed me, let their euidences be giuen in: Let processes be produced: let my accusers come:
But yet if the Authors of wickedness will declare, for what crimes they have injustly deposed me, let their evidences be given in: Let Processes be produced: let my accusers come:
Innocentius decreed, that the iudgment of Theophilus should be abrogated, and annulled? Doth not Sozomen in that very place which you alleage testify, that Innocentius condemned those things, which were done against Iohn? And by this single sentence of Innocentius alone, without any Synod.
Innocentius decreed, that the judgement of Theophilus should be abrogated, and annulled? Does not Sozomen in that very place which you allege testify, that Innocentius condemned those things, which were done against John? And by this single sentence of Innocentius alone, without any Synod.
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but especially, in that hearing of his death, he excommunicated the Emperor Arcadius, & the Empresse Eudoxia his wife, who had bene the chiefe causes of his condemnation, and banishment:
but especially, in that hearing of his death, he excommunicated the Emperor Arcadius, & the Empress Eudoxia his wife, who had be the chief Causes of his condemnation, and banishment:
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Innocent (sayth Palladius) hauing receaued both parties into his Communion, determined, that the iudgment of Theophilus should be abrogated and annulled, saying:
Innocent (say Palladius) having received both parties into his Communion, determined, that the judgement of Theophilus should be abrogated and annulled, saying:
but could not effect it, not for want of Ecclesiasticall authority to call the Bishops, (as you misinterpret) but because (as Sozomen declareth the enemies of Chrysostome opposed it, being supported by the temporall power of Arcadius,
but could not Effect it, not for want of Ecclesiastical Authority to call the Bishops, (as you misinterpret) but Because (as Sozomen Declareth the enemies of Chrysostom opposed it, being supported by the temporal power of Arcadius,
as being Lord of the Empire, to appoint a time, and place, when and where in some City of his, the Councell might be held, which he by his spirituall power intended to call.
as being Lord of the Empire, to appoint a time, and place, when and where in Some city of his, the Council might be held, which he by his spiritual power intended to call.
It resteth therfore, that whatsoeuer you haue obiected out of this history of Chrysostome, against the Popes authority, is nothing but vntruthes, and ignorant mistakes;
It rests Therefore, that whatsoever you have objected out of this history of Chrysostom, against the Popes Authority, is nothing but untruths, and ignorant mistakes;
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He was a Priest of the Church of Antioch, and after the death of Nectarius Patriarke of Constantinople, by a Councell of Bishops chosen ▪ Patriarke of that Imperiall City,
He was a Priest of the Church of Antioch, and After the death of Nectarius Patriarch of Constantinople, by a Council of Bishops chosen ▪ Patriarch of that Imperial city,
and by meanes of the Emperor Arcadius brought from Antioch thither, and there consecrated Bishop. SECT. VII. That Flauianus appealed to Leo Pope, as to an absolute Iudge.
and by means of the Emperor Arcadius brought from Antioch thither, and there consecrated Bishop. SECT. VII. That Flavianus appealed to Leo Pope, as to an absolute Judge.
Ignorance, in saying , that of this same Flauianus you haue said inough already. You haue indeed already spoken of Flauianus inough, to the discredit of your cause ;
Ignorance, in saying, that of this same Flavianus you have said enough already. You have indeed already spoken of Flavianus enough, to the discredit of your cause;
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Is it not then too great a mistake, in a man that professeth so much learning, to shift of what we alleage in proofe of Appeales, from the example of the one, by what you haue said of the other, especially their cases being farre different?
Is it not then too great a mistake, in a man that Professes so much learning, to shift of what we allege in proof of appeals, from the Exampl of the one, by what you have said of the other, especially their cases being Far different?
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To proue that Flauianus appealed not to the Pope, but to a Synod, you rehearse in your margen a Latin sentence of Leo writing to Theodosius the Empetor, which you English not;
To prove that Flavianus appealed not to the Pope, but to a Synod, you rehearse in your Margin a Latin sentence of Leo writing to Theodosius the Empetor, which you English not;
because Leo sayth not, that Flauianus appealed to a Synod (that's your false comment) but expresly affirmeth, that he put vp a petition of Appeale to his Legates, which was not to appeale to them,
Because Leo say not, that Flavianus appealed to a Synod (that's your false comment) but expressly Affirmeth, that he put up a petition of Appeal to his Legates, which was not to appeal to them,
but Leo himselfe, yielding for his reason, the Nicen Canons, which command, that after the putting in of appeale in causes of such weight, the calling of a generall Councell is necessary.
but Leo himself, yielding for his reason, the Nicene Canonas, which command, that After the putting in of appeal in Causes of such weight, the calling of a general Council is necessary.
We ought in our dayes to preserue to the Blessed Apostle Peter, the dignity of reuerence proper to him, inuiolate, that the Blessed Bishop of the City of Rome, to whom antiquity hath yeilded the Priestood ouer all, may haue way to iudge of Bishops, and of fayth:
We ought in our days to preserve to the Blessed Apostle Peter, the dignity of Reverence proper to him, inviolate, that the Blessed Bishop of the city of Room, to whom antiquity hath yielded the Priesthood over all, may have Way to judge of Bishops, and of faith:
for therfore Flauianus B. of Constantinople, following the custome of Councells, hath appealed to him by petition, in the contention moued concerning fayth.
for Therefore Flavianus B. of Constantinople, following the custom of Counsels, hath appealed to him by petition, in the contention moved Concerning faith.
And if you belieue not these witnesses, belieue the Centurists, who testify against you , that somtimes Bishops condemned in Synods, appealed to the See of Rome,
And if you believe not these Witnesses, believe the Centurists, who testify against you, that sometimes Bishops condemned in Synods, appealed to the See of Room,
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but to him? Who but Doctor Morton, could deny so inuincible a truth? And no lesse apparent it is, that antiquity acknowledged in the Pope, authority, to iudge of Bishops,
but to him? Who but Doctor Mortonum, could deny so invincible a truth? And no less apparent it is, that antiquity acknowledged in the Pope, Authority, to judge of Bishops,
for why els did Valentinian say to Theodosius his Father-in-Law, that Flanianus appealed to the See Apostolike, according to the custome of Councells? SECT. VIII. Of Nilus equalling the B. of Constantinople with the Pope, in his right of Appeales.
for why Else did Valentinian say to Theodosius his Father-in-Law, that Flanianus appealed to the See Apostolic, according to the custom of Counsels? SECT. VIII. Of Nilus equalling the B. of Constantinople with the Pope, in his right of appeals.
NIlus an hereticall Bishops of Thessalonica, and a professed enemy to the Roman Church (as all heretikes are) against Appeales to Rome obiecteth the Councell of Chalcedon, in which (sayth he) it was decreed, that if a Clerke haue a cause against a Clerke, it is to be iudged by the Bishop;
Nilus an heretical Bishops of Thessalonica, and a professed enemy to the Roman Church (as all Heretics Are) against appeals to Rome Objecteth the Council of Chalcedon, in which (say he) it was decreed, that if a Clerk have a cause against a Clerk, it is to be judged by the Bishop;
To this obiection the holy, and learned Pope Nicolas the first, answeared neere 800. yeares since , that by Primate (which is there in Greeke NONLATINALPHABET,
To this objection the holy, and learned Pope Nicolas the First, answered near 800. Years since, that by Primate (which is there in Greek,
as also because, it cannot be shewed, that in time of the Councell of Chalcedon, there were (especially in the East) any Primates, distinct from the Archbishops, and Patriarkes.
as also Because, it cannot be showed, that in time of the Council of Chalcedon, there were (especially in the East) any Primates, distinct from the Archbishop's, and Patriarchs.
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but neuer so much as dreamed of, by any of the Greekes, nor by the Bishops of Constantinople themselues, who by their claime of equal priuiledges, neuer challenged authority aboue the Pope, nor equall with him ouer the whole Church,
but never so much as dreamed of, by any of the Greeks, nor by the Bishops of Constantinople themselves, who by their claim of equal privileges, never challenged Authority above the Pope, nor equal with him over the Whole Church,
so they in the second place, vnder him, and by his permission, might haue authority to iudge throughout the East, the causes of all, that should be willing to accept of their iudgement:
so they in the second place, under him, and by his permission, might have Authority to judge throughout the East, the Causes of all, that should be willing to accept of their judgement:
1. Therfore Bellarmine truly sayth, that custome (the best interpreter of lawes) plainly sheweth, it was neuer lawfull to appeale to the B. of Constantinople,
1. Therefore Bellarmine truly say, that custom (the best interpreter of laws) plainly shows, it was never lawful to appeal to the B. of Constantinople,
from whence it will follow, that you here granting to the B. of Constantinople, a supreme right of appeales from all the Churches of the world, make him a Monarke ouer all the Churches of the world.
from whence it will follow, that you Here granting to the B. of Constantinople, a supreme right of appeals from all the Churches of the world, make him a Monarch over all the Churches of the world.
from Archbishop to the Pope, or the B. of Constantinople, you inferre the Bishop of Constantinople to be aboue the Pope which is a senselesse paradoxe, collected from a false groūd:
from Archbishop to the Pope, or the B. of Constantinople, you infer the Bishop of Constantinople to be above the Pope which is a senseless paradox, collected from a false ground:
for if because an Archbishop is to be iudged by the Pope, or by the B. of Constantinople, you may inferre the B. of Constantinople to be equall with the Pope, or aboue him;
for if Because an Archbishop is to be judged by the Pope, or by the B. of Constantinople, you may infer the B. of Constantinople to be equal with the Pope, or above him;
5. Why do you conceale, what Bellarmine, and Binius adde? namely, that if we should grant to you, your inference out of this Canon, it would not follow, that the B. of Constantinople is of equal authority with the Pope:
5. Why do you conceal, what Bellarmine, and Binius add? namely, that if we should grant to you, your Inference out of this Canon, it would not follow, that the B. of Constantinople is of equal Authority with the Pope:
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as the examples of Athanasius, Chrysostome, Flauianus, Theodoret, and others conuince. SECT. IX. The rest of Docter Mortons Arguments against Appeales to Rome.
as the Examples of Athanasius, Chrysostom, Flavianus, Theodoret, and Others convince. SECT. IX. The rest of Doctor Mortons Arguments against appeals to Room.
THe rest of your instances against appeales, as of Fortunatus, and Felicissimus taken from S. Cyprian, of the Councell of Mileuis , of the cause of Cecilian from S. Augustine, haue ben already answered.
THe rest of your instances against appeals, as of Fortunatus, and Felicissimus taken from S. Cyprian, of the Council of Mileuis, of the cause of Cecilian from S. Augustine, have been already answered.
for the epistle speaketh of Bonosus, an Arch-heretike, who had bene condemned by Iudges appointed in thē Councell of Capua, which was not held in time of Damasus,
for the epistle speaks of Bonosus, an Arch-heretic, who had be condemned by Judges appointed in them Council of Capua, which was not held in time of Damasus,
It is therefore euident, that the request of Bouosus (which you obiect out of this epistle) to haue his cause heard againe, could not be to Damasus, his first condemnation being not vntill after Damasus his death.
It is Therefore evident, that the request of Bouosus (which you Object out of this epistle) to have his cause herd again, could not be to Damasus, his First condemnation being not until After Damasus his death.
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THE nine first Sections of your fourtenth Chapter, you spend in prouing, that the Grecians, Aegyptians Aethiopians, Assyrians, Armenians, Russians, Melchites,
THE nine First Sectis of your fourtenth Chapter, you spend in proving, that the Greeks, egyptians Ethiopians, Assyrians, Armenians, Russians, Melchites,
and Armenians, notwithstanding their separation from the Roman Church, are at this day, truly professed Christian Churches , partes of the Catholike Church , faythfull Christians, professing the fayth of the ancient Fathers , & in state of saluation, and raile bitterly at the Church of Rome for denying the same.
and Armenians, notwithstanding their separation from the Roman Church, Are At this day, truly professed Christian Churches, parts of the Catholic Church, faithful Christians, professing the faith of the ancient Father's, & in state of salvation, and rail bitterly At the Church of Rome for denying the same.
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And to proceed methodically, I will reduce what I am to say, to two heades. 1. I will proue, that as the Christians of these remote nations anciently were,
And to proceed methodically, I will reduce what I am to say, to two Heads. 1. I will prove, that as the Christians of these remote Nations anciently were,
or Communion with Protestants, but wholly dissent from them, holding most blasphemous, and damnable heresies, acknowledged for such by Protestants themselues.
or Communion with Protestants, but wholly dissent from them, holding most blasphemous, and damnable heresies, acknowledged for such by Protestants themselves.
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From whence it will follow, that you affirming them to be faythfull Christians, of the same beliefe with the ancient Fathers, charge the ancient Fathers with blasphemous heresies,
From whence it will follow, that you affirming them to be faithful Christians, of the same belief with the ancient Father's, charge the ancient Father's with blasphemous heresies,
THat the Greekes in the first Councell of Constantinople, and afterwards in that of Calcedon, endeauored to giue to their Patriarke of Constantinople, the second place of dignity in the Church, next after the Pope,
THat the Greeks in the First Council of Constantinople, and afterwards in that of Calcedon, endeavoured to give to their Patriarch of Constantinople, the second place of dignity in the Church, next After the Pope,
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and that the foxes destroy the vine of Christ, in such sorte, that it is difficult, among the drie pits that haue no water, to discerne where the sealed fountaine, and the inclosed garden is;
and that the foxes destroy the vine of christ, in such sort, that it is difficult, among the dry pits that have no water, to discern where the sealed fountain, and the enclosed garden is;
This was the miserable state of the Easterne Churches in those dayes, being gouerned somtimes by Catholike Bishops, that acknowledged subiection to the Church of Rome,
This was the miserable state of the Eastern Churches in those days, being governed sometimes by Catholic Bishops, that acknowledged subjection to the Church of Rome,
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and being for that cause often excommunicated by Nicolas the first, and Iohn the eight, Popes of Rome, to mantaine his iniust title, withdrew himselfe from their obedience:
and being for that cause often excommunicated by Nicolas the First, and John the eight, Popes of Room, to maintain his injust title, withdrew himself from their Obedience:
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and to the end he might haue some colour to perseuer in that separation, cauilled at the doctrine of the Roman Church, which teacheth that the holy Ghost proceeds from the Father and the Sonne, and writ against it.
and to the end he might have Some colour to persever in that separation, caviled At the Doctrine of the Roman Church, which Teaches that the holy Ghost proceeds from the Father and the Son, and writ against it.
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and reconciled themselues to her, and especially thrice in most solemne manner, in three seuerall Councells, of Barium in Apulia, of Lions in France, and of Florence in Tuscany;
and reconciled themselves to her, and especially thrice in most solemn manner, in three several Counsels, of Barium in Apulia, of Lions in France, and of Florence in Tuscany;
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And that they might know the cause of Gods wrath against them, to be their obstinacy, in defending their error against the holy Ghost, he ordained by his prouidence, that vpon the very day of Pentecost, their Citty of Constantinople should be taken by the Turke, their Emperor slaine, and their Empire wholly extinguished.
And that they might know the cause of God's wrath against them, to be their obstinacy, in defending their error against the holy Ghost, he ordained by his providence, that upon the very day of Pentecost, their city of Constantinople should be taken by the Turk, their Emperor slain, and their Empire wholly extinguished.
for not only Catholike writers, but your Protestant brethren, M. Marbeck , and Osiander testify, that in the Councell of Florence, the Grecians, Armenians,
for not only Catholic writers, but your Protestant brothers, M. Marbeck, and Osiander testify, that in the Council of Florence, the Greeks, Armenians,
Benewing moreouer the order set downe in the Canons, concerning the other Venerable Patriarkes, that the Patriarke of Constantinople be the second after the B. of Rome.
Benewing moreover the order Set down in the Canonas, Concerning the other Venerable Patriarchs, that the Patriarch of Constantinople be the second After the B. of Rome.
And the like profession of their beliefe, they had made before in a priuat Session of their owne, in the Emperors Pallace, none of the Latins being present .
And the like profession of their belief, they had made before in a private Session of their own, in the Emperor's Palace, none of the Latins being present.
and not only they, that were then liuing, but also Ioseph their Patriarke, who before the end of the Councell, finding himselfe strucken with deathes dart, set downe in writing this profession of his fayth, which after his death was found in his closet :
and not only they, that were then living, but also Ioseph their Patriarch, who before the end of the Council, finding himself strucken with deaths dart, Set down in writing this profession of his faith, which After his death was found in his closet:
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For I professe, that I hold, and belieue, and giue full assent to all those thinges which the Catholike and Apostolike Church of our Lord Iesus Christ of old Rome, shall iudge, and ordaine.
For I profess, that I hold, and believe, and give full assent to all those things which the Catholic and Apostolic Church of our Lord Iesus christ of old Room, shall judge, and ordain.
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or that they acknowledged themselues subiect to the Pope, as to one, whom the sacred Councells declare to haue the primacy throughout the whole world, to be the successor of S. Peter, the true Vicar of Christ, the Head of the whole Church, the Father,
or that they acknowledged themselves Subject to the Pope, as to one, whom the sacred Counsels declare to have the primacy throughout the Whole world, to be the successor of S. Peter, the true Vicar of christ, the Head of the Whole Church, the Father,
Vpon due examination, you your selues find the Grecians there, to haue bene so farre from subiection to the Pope, that they would not permit him to constitute a Patriarke among them, professing, that they could do nothing without the consent of their owne Church.
Upon due examination, you your selves find the Greeks there, to have be so Far from subjection to the Pope, that they would not permit him to constitute a Patriarch among them, professing, that they could do nothing without the consent of their own Church.
And after this perfect accord was made, the Pope calling vnto him the Grecian Bishops, not by way of command (as not willing to irritate them) but of perswasion to that which was most decent,
And After this perfect accord was made, the Pope calling unto him the Grecian Bishops, not by Way of command (as not willing to irritate them) but of persuasion to that which was most decent,
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and conuenient, exhorted them before their departure, to choose a new Patriarke in place of him, that was deceased, that they might not returne home, without a Head. They answeared, that the custome of the Grecians was, to choose,
and convenient, exhorted them before their departure, to choose a new Patriarch in place of him, that was deceased, that they might not return home, without a Head. They answered, that the custom of the Greeks was, to choose,
For the next day, after that the Greekes being conuinced, had yeilded to the Latines in that mayne controuersy, concerning the Procession of the holy Ghost from the Father,
For the next day, After that the Greeks being convinced, had yielded to the Latins in that main controversy, Concerning the Procession of the holy Ghost from the Father,
We by the grace of the holy Ghost are vnited, and so fully agreed in the chiefe question, which was most in controuersy, that no further speach therof is necessary.
We by the grace of the holy Ghost Are united, and so Fully agreed in the chief question, which was most in controversy, that no further speech thereof is necessary.
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But that our agreement may be so absolute, & firme, that hereafter there be no difference betweene vs, it will not be amisse, that we treat of the fyre of Purgatory, of the primacy of the Pope, of celebrating in leauened,
But that our agreement may be so absolute, & firm, that hereafter there be no difference between us, it will not be amiss, that we Treat of the fire of Purgatory, of the primacy of the Pope, of celebrating in leavened,
which words you set downe as the answere of all the Greeke Prelates, when as they were spoken only by foure of them, who hauing receaued no commission, to treat of those Questions, refused to make answere vnto them, in the name of all their brethren:
which words you Set down as the answer of all the Greek Prelates, when as they were spoken only by foure of them, who having received no commission, to Treat of those Questions, refused to make answer unto them, in the name of all their brothers:
But neuerthelesse (which you conceale) they declared their owne iudgment, concerning the three first, to be conformable to the doctrine of the Roman Church;
But nevertheless (which you conceal) they declared their own judgement, Concerning the three First, to be conformable to the Doctrine of the Roman Church;
since these foure Bishops declared to the Pope, that concerning the three first points of the foure proposed by him, they belieued as the Roman Church did:
since these foure Bishops declared to the Pope, that Concerning the three First points of the foure proposed by him, they believed as the Roman Church did:
and sone after not only they, but all the rest of the Greeke Bishops, and Abbots, together with their Emperor, in the Letters of Vnion, expresly declared, that not only in the three first, (namely of the Popes supremacy, of Purgatory, of the lawfulnesse of celebrating Masse in vnleauened bread) they belieued as the Roman Church did,
and soon After not only they, but all the rest of the Greek Bishops, and Abbots, together with their Emperor, in the Letters of union, expressly declared, that not only in the three First, (namely of the Popes supremacy, of Purgatory, of the lawfulness of celebrating Mass in unleavened bred) they believed as the Roman Church did,
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Yea and their Emperor Palaeologus, that was so earnest to peece them together, was himselfe but hardly welcomed home, to the Greeke Church, which was now much more exasperated against the Roman Church:
Yea and their Emperor Palaeologus, that was so earnest to piece them together, was himself but hardly welcomed home, to the Greek Church, which was now much more exasperated against the Roman Church:
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The Greekes did now (to wit after their returne from the Councell of Florence) pronounce their Patriarke of Constantinople the supreme, and chiefe of all Bishops.
The Greeks did now (to wit After their return from the Council of Florence) pronounce their Patriarch of Constantinople the supreme, and chief of all Bishops.
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Bellarmine speaketh of their fall from the Roman Church, the yeare 1054. which was not after the Councell of Florence, but almost 400. yeares before it.
Bellarmine speaks of their fallen from the Roman Church, the year 1054. which was not After the Council of Florence, but almost 400. Years before it.
You to perswade your reader, that he speakes of their fall after their returne from that Councell, cunningly insert into his words this aduerbe Now, and falsify the yeare, putting in stead of Anno 1054. (which Bellarmine hath) Anno 1454. Can there be more wilfull fraud then this? But you shew no lesse folly, then fraud:
You to persuade your reader, that he speaks of their fallen After their return from that Council, cunningly insert into his words this adverb Now, and falsify the year, putting in stead of Anno 1054. (which Bellarmine hath) Anno 1454. Can there be more wilful fraud then this? But you show no less folly, then fraud:
for wheras you say , the Councell of Florence was the yeare 1549. to proue, that the Greekes after their returne from that Councell, denied the primacy of the Pope, you say , Now (to wit the yeare 1454. which was (in your account 100. yeares before that Councell) they did pronounce their Patriarke of Constantinople, the supreme,
for whereas you say, the Council of Florence was the year 1549. to prove, that the Greeks After their return from that Council, denied the primacy of the Pope, you say, Now (to wit the year 1454. which was (in your account 100. Years before that Council) they did pronounce their Patriarch of Constantinople, the supreme,
after their returne from the Councell of Florence, say , they fell the yeare 1454. which according to your account, was 100. yeares before that Councell.
After their return from the Council of Florence, say, they fell the year 1454. which according to your account, was 100. Years before that Council.
so likewise, there hath bene many yeares another of Grecians for the reduction of Greece? And who knoweth not, that (as Cardinall Peron aduertised our late Soueraigne K. Iames) in the Iles of Malta, Cyprus, Candia, Xante, Chios, Naxos,
so likewise, there hath be many Years Another of Greeks for the reduction of Greece? And who Knoweth not, that (as Cardinal Peron advertised our late Sovereign K. James) in the Isles of Malta, Cyprus, Candia, Xante, Chios, Naxos,
and Croatia, belong to the Greeke Church, and are vnder the iurisdiction of the Patriarke of Constantinople, with what forehead can you challenge the inhabitants of these Countreys in generall to dissent in fayth & communion from the Church of Rome,
and Croatia, belong to the Greek Church, and Are under the jurisdiction of the Patriarch of Constantinople, with what forehead can you challenge the inhabitants of these Countries' in general to dissent in faith & communion from the Church of Rome,
when it is notorious, that in Dalmatia, Croatia, Polonia, as also in Lituania, and Transiluania, the fayth and Communion of the Roman Church, is not only allowed,
when it is notorious, that in Dalmatia, Croatia, Polonia, as also in Lithuania, and Transylvania, the faith and Communion of the Roman Church, is not only allowed,
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but publikely professed? And for the Russians, Michaell Hipation, and Cyrill, with the rest of the Bishops of that Nation, haue lately submitted themselues to the same Church,
but publicly professed? And for the Russians, Michael Hipation, and Cyril, with the rest of the Bishops of that nation, have lately submitted themselves to the same Church,
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and Latines, in the Councell of Florence, and wrirten to the Patriarkes of the East to the same effect, they in their Epistles to him, writ back Honorably, Catholikely,
and Latins, in the Council of Florence, and wrirten to the Patriarchs of the East to the same Effect, they in their Epistles to him, writ back Honorably, Catholicly,
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and of all the countreys, which first belonged to the Empire of Aegypt, and afterwards to the Prefecture therof) styleth the B. of Rome, The perfection of Priesthood, the Apostolicall Father of all Churches, the Prince of Priests, the Guide of Pilgrimes, that shews the way to the rest, the Physitian of the diseased.
and of all the Countries', which First belonged to the Empire of Egypt, and afterwards to the Prefecture thereof) styleth the B. of Rome, The perfection of Priesthood, the Apostolical Father of all Churches, the Prince of Priests, the Guide of Pilgrims, that shows the Way to the rest, the physician of the diseased.
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And againe, since that tyme, Gabriell Patriarke of Alexandria sent Embassadors to Rome, with letters to Clement the eight, professing in them his beliefe of the Catholike fayth,
And again, since that time, Gabriel Patriarch of Alexandria sent ambassadors to Room, with letters to Clement the eight, professing in them his belief of the Catholic faith,
for Abdisus their Patriarke comming to Rome in tyme of Pius the fourth, to be confirmed by him in his Patriarkship, made publike confession of the fayth,
for Abdisus their Patriarch coming to Room in time of Pius the fourth, to be confirmed by him in his Patriarchship, made public Confessi of the faith,
And they, both in his, and their owne names, made solemne, and publike confession thereof, which together with the letter of that Patriarke, Baronius hath set downe at large in the end of his sixt Tome, writing it in Rome,
And they, both in his, and their own names, made solemn, and public Confessi thereof, which together with the Letter of that Patriarch, Baronius hath Set down At large in the end of his sixt Tome, writing it in Room,
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as hauing in this related a fable, gaine nought els, but to declare your folly in carping at that, which you wish were false, but cannot disproue. SECT. V. Of the Aethiopians.
as having in this related a fable, gain nought Else, but to declare your folly in carping At that, which you wish were false, but cannot disprove. SECT. V. Of the Ethiopians.
FOr the Aethiopians, whom you produce in the third place, as Christians dissenting from the Roman Church we haue for the contrary, the testimonies of Helena Empresse,
FOr the Ethiopians, whom you produce in the third place, as Christians dissenting from the Roman Church we have for the contrary, the testimonies of Helena Empress,
and Dauid her Grand-child, Emperor of Aethiopia, who the yeare 1524. sent letters, and Legates to Clement the seauenth then Pope of Rome, promising obedience to him, and crauing his blessing;
and David her Grandchild, Emperor of Ethiopia, who the year 1524. sent letters, and Legates to Clement the Seventh then Pope of Rome, promising Obedience to him, and craving his blessing;
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These letters were turned into Latin, by Paulus Iouius, & Petrus Aluarez, as also Damianus Goes, a knight of Portugall , haue set them downe at large, together with the profession of the Catholike fayth ▪ made at Rome by Zaga Zabo,
These letters were turned into Latin, by Paulus Iouius, & Peter Alvarez, as also Damianus Goes, a knight of Portugal, have Set them down At large, together with the profession of the Catholic faith ▪ made At Room by Zaga Zabo,
and both liued themselues, and instructed their wiues to liue in the fayth, and obedience of the Roman Church, the Pope at the instance of Iohn King of Portugall, sent to the Abyssines, with the title and dignity of Patriarke, Iohn Nunnez, a Priest of the Society of Iesus, who had labored with great fruit in Africa, among the Saracens, & Christians that liued there.
and both lived themselves, and instructed their wives to live in the faith, and Obedience of the Roman Church, the Pope At the instance of John King of Portugal, sent to the Abyssinians, with the title and dignity of Patriarch, John Nunnez, a Priest of the Society of Iesus, who had laboured with great fruit in Africa, among the Saracens, & Christians that lived there.
Their epistle to this purpose written vnto Clement the eight, together with the profession of their fayth, who pleaseth may read in Iodocus Coccius . SECT. VIII. Of the Assyrians.
Their epistle to this purpose written unto Clement the eight, together with the profession of their faith, who Pleases may read in Iodocus Coccius. SECT. VIII. Of the Assyrians.
And though Andreas Oui•do a man of singular prudence, and fortitude, whom the Patriarke by aduice of the chiefe Gouernors of the East Indies, sent before him, was at his ariuall entertained with all courtesy, the yeare 1556. yet the King that then liued, being dead, both he,
And though Andrew Oui•do a man of singular prudence, and fortitude, whom the Patriarch by Advice of the chief Governors of the East Indies, sent before him, was At his arrival entertained with all courtesy, the year 1556. yet the King that then lived, being dead, both he,
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And in the end of the Councell of Florence is extant the Decree of Eugenius Pope, in which the Vnion of the Armenians with the Church of Rome, is testified by their Legates sent to the same Councell. SECT. VII. Of the Russians.
And in the end of the Council of Florence is extant the decree of Eugenius Pope, in which the union of the Armenians with the Church of Rome, is testified by their Legates sent to the same Council. SECT. VII. Of the Russians.
YOur fifth example is of the Russians, no lesse false thē the former: for the Bishops of Russia, in the yeare 1595. submitted themselues to the Roman Church.
YOur fifth Exampl is of the Russians, no less false them the former: for the Bishops of Russia, in the year 1595. submitted themselves to the Roman Church.
and primacy of the Church of Rome, and of belieuing whatsoeuer the holy Oecumenicall Councels, and in particular, what the Councell of Trent belieueth.
and primacy of the Church of Rome, and of believing whatsoever the holy Ecumenical Counsels, and in particular, what the Council of Trent Believeth.
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and others in the East Indies, vnder the Kingdome of Portugal. The truth of this is testified by Surius and Genebrard , by Doctor Sanders , by Coccius ,
and Others in the East Indies, under the Kingdom of Portugal. The truth of this is testified by Surius and Genebrard, by Doctor Sanders, by Coccius,
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and by the Protestant edition of the Acts of the Councell of Trent, in which it is acknowledged, that this profession of Abdisus was made in presence of two Cardinalls, and subscribed by them.
and by the Protestant edition of the Acts of the Council of Trent, in which it is acknowledged, that this profession of Abdisus was made in presence of two Cardinals, and subscribed by them.
For who is so litle versed in the histories of these tymes, as not to know, that albeit the Christians of the East Indies liuing so many yeares vnder Heathenish,
For who is so little versed in the histories of these times, as not to know, that albeit the Christians of the East Indies living so many Years under Heathenish,
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yet they thought themselues still to retaine entirely that fayth, which the Apostle S. Thomas had preached vnto them? And when they came to be vnder the King of Portugal, being instructed by Preachers sent out of Europe, they reformed their errors,
yet they Thought themselves still to retain entirely that faith, which the Apostle S. Thomas had preached unto them? And when they Come to be under the King of Portugal, being instructed by Preachers sent out of Europe, they reformed their errors,
and yielded due subiection to the Church of Rome, and in particular those very places, which Abdisus in his Profession nameth, to wit Cuscho, Cananor, Goa, Calicut, and Carangol;
and yielded due subjection to the Church of Rome, and in particular those very places, which Abdisus in his Profession names, to wit Cuscho, Cananor, Goa, Calicut, and Carangol;
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and many more are named by Iacobus Payua, and Radius , who testifieth, that euen in those beginnings, in his time, to the number of 80000. of those Indians were reduced to the Roman Church.
and many more Are nam by Iacobus Payua, and Radius, who Testifieth, that even in those beginnings, in his time, to the number of 80000. of those Indians were reduced to the Roman Church.
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and obedience of the Roman Church? All which notwithstanding, you boldly pronounce, that these Christians acknowledge no subiection to the Church of Rome,
and Obedience of the Roman Church? All which notwithstanding, you boldly pronounce, that these Christians acknowledge no subjection to the Church of Rome,
for the Patriarke of the Maronites , which is one of the branches of the Patriarkship of Antioch, with all the Bishops of his iurisdiction, hath yet to this day alwayes liued,
for the Patriarch of the Maronites, which is one of the branches of the Patriarchship of Antioch, with all the Bishops of his jurisdiction, hath yet to this day always lived,
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The Maronites haue for these 400. yeares made profession of following the Roman Church. And the same is acknowledged by their Patriarke in his Epistle to Leo the tenth .
The Maronites have for these 400. Years made profession of following the Roman Church. And the same is acknowledged by their Patriarch in his Epistle to Leo the tenth.
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Moreouer the Nestorians of Seleucia, who belong to that Patriarkship, hauing abiured their heresy by perswasion of Iulius Pope the yeare 1553. writ an Epistle to him, professing their beliefe of the Catholike fayth,
Moreover the Nestorians of Seleucia, who belong to that Patriarchship, having abjured their heresy by persuasion of Julius Pope the year 1553. writ an Epistle to him, professing their belief of the Catholic faith,
and with them, Sind, a Monke, whom they beseeched Iulius to ordaine, and send back vnto them consecrated as their Patriarke . SECT. X. Of the Africans.
and with them, Sind, a Monk, whom they beseeched Julius to ordain, and send back unto them consecrated as their Patriarch. SECT. X. Of the African's.
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for the Antiochians, Armenians, and Maronites, whome with their Patriarkes, we haue already proued to be of the Roman fayth, and Communion, are Asians.
for the antiochians, Armenians, and Maronites, whom with their Patriarchs, we have already proved to be of the Roman faith, and Communion, Are Asians.
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THat the Grecians dissenting from the Roman Church (whom therfore you challenge as accordant in communion with Protestants) are absolute Heretikes, erring fundamentally in their doctrine of the Blessed Tinity, by denying the holy Ghost to proceed from the Father,
THat the Greeks dissenting from the Roman Church (whom Therefore you challenge as accordant in communion with Protestants) Are absolute Heretics, erring fundamentally in their Doctrine of the Blessed Tinity, by denying the holy Ghost to proceed from the Father,
And when Hieremy Patriarke of Constantinople sent a profession of his fayth to the Lutherans of Germany, in the first Article therof (which is concerning the blessed Trinity) he affirmed and labored to proue, that the holy Ghost proceeds from the Father alone:
And when Jeremiah Patriarch of Constantinople sent a profession of his faith to the Lutherans of Germany, in the First Article thereof (which is Concerning the blessed Trinity) he affirmed and laboured to prove, that the holy Ghost proceeds from the Father alone:
And (to omit other Protestant writers) Thomas Rogers in his booke of the 39. Articles, perused, & by the authority of the Church of England allowed to be publike, sayth :
And (to omit other Protestant writers) Thomas Rogers in his book of the 39. Articles, perused, & by the Authority of the Church of England allowed to be public, say:
Finally the same is testified by Kekerman , and Doctor White , affirming, that the Latin & Greeke Churches brake vpon the Controuersy of the proceeding of the holy Ghost.
Finally the same is testified by Kekerman, and Doctor White, affirming, that the Latin & Greek Churches brake upon the Controversy of the proceeding of the holy Ghost.
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for what error can be more fundamentall, then that which is immediatly against the blessed Trinity God himselfe? This you could not be ignorant of but that you may not seeme to be absurd in professing, that Protestants are accordant in communion with heretikes, you seeke to free the Grecians from heresy;
for what error can be more fundamental, then that which is immediately against the blessed Trinity God himself? This you could not be ignorant of but that you may not seem to be absurd in professing, that Protestants Are accordant in communion with Heretics, you seek to free the Greeks from heresy;
which you haue no other meanes to performe, but by falsifying Catholike Authors. 1. Therfore to this end, you alleage these words, as of Cardinall Tolet:
which you have no other means to perform, but by falsifying Catholic Authors. 1. Therefore to this end, you allege these words, as of Cardinal Tolet:
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for whereas he speaking, not of the later Greekes, but only of that ancient, and Orthodoxe Father S. Cyrill, sayth, Cyrillus Graecus intelligens &c. Cyrill an vnderstanding Grecian, sayth in this point, no other thing,
for whereas he speaking, not of the later Greeks, but only of that ancient, and Orthodox Father S. Cyril, say, Cyril Graecus Intelligence etc. Cyril an understanding Grecian, say in this point, no other thing,
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and translate Graecus intelligens in the plurall number, The vnderstanding Greekes; which you do purposely, to perswade your reader, that Tolet speaketh not of S. Cyrill,
and translate Graecus Intelligence in the plural number, The understanding Greeks; which you do purposely, to persuade your reader, that Tolet speaks not of S. Cyril,
nor of any particular man, but in generall of the Later Grecians, and freeth them from that error of the holy Ghost, with which you haue heard him so expresly charge them.
nor of any particular man, but in general of the Later Greeks, and freeth them from that error of the holy Ghost, with which you have herd him so expressly charge them.
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and out of the state of saluation, you set downe these words, as his: Per multas annorum centurias Graci à Latinis diuisi, with is a plaine falsification: for Castro's words are:
and out of the state of salvation, you Set down these words, as his: Per multas Annorum Centuries Grace à Latinis divisi, with is a plain falsification: for Castro's words Are:
Hanc haeresim docuerunt, & tutati sunt Graeci per multas annorum centurias, itae vt haec fuerit vna ex praecipuis causis, propter quas à Romana & Catholica Ecclesia diuisi sint.
Hanc haeresim docuerunt, & tutati sunt Greeks per multas Annorum Centuries, Itai vt haec fuerit Una ex praecipuis Causis, propter quas à Roman & Catholica Ecclesia divisi sint.
and in state of saluation, you conceale that he affirmeth them to be heretikes, and that the chiefe cause of their diuision from the Roman Church, is their heresy concerning the holy Ghoast.
and in state of salvation, you conceal that he Affirmeth them to be Heretics, and that the chief cause of their division from the Roman Church, is their heresy Concerning the holy Ghost.
I thinke that part of the world ought to suffice thee, in which our Lord wold haue the chiefe of his Apostles to be crowned with a most glorious Martyrdome:
I think that part of the world ought to suffice thee, in which our Lord would have the chief of his Apostles to be crowned with a most glorious Martyrdom:
3. With like preiudice of conscience, you cite Azor, who in that very place , directly affirmeth the Greekes to be heretikes; and that although some thinke, that concerning their beliefe of the fire of Purgatory,
3. With like prejudice of conscience, you Cite Azor, who in that very place, directly Affirmeth the Greeks to be Heretics; and that although Some think, that Concerning their belief of the fire of Purgatory,
4. You cite Suarez, saying, that the Greekes are schismatikes, because they erre in those things which belong to the vnity of the Church, though indeed they be heretikes also,
4. You Cite Suarez, saying, that the Greeks Are Schismatics, Because they err in those things which belong to the unity of the Church, though indeed they be Heretics also,
because they deny the vnity of the Head. And immediatly before he had alleaged out of S. Hierome, that all Schismatikes feigne to themselues some heresy, to the end they may seeme not to haue departed from the Church without cause.
Because they deny the unity of the Head. And immediately before he had alleged out of S. Jerome, that all Schismatics feign to themselves Some heresy, to the end they may seem not to have departed from the Church without cause.
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for all of them condemne the Greekes of heresy, and conuince you of a notorious vntruth, in saying (l), that in our iudgement the Greekes are no heretikes, excepting for the denying a necessity of subiection,
for all of them condemn the Greeks of heresy, and convince you of a notorious untruth, in saying (l), that in our judgement the Greeks Are no Heretics, excepting for the denying a necessity of subjection,
SECT. II. Of the Lutherans of Germany writing to Hieremy Patritriarke of Constantinople, to be admitted into the Communion of the Greeke Church: and his answeare to them.
SECT. II Of the Lutherans of Germany writing to Jeremiah Patritriarke of Constantinople, to be admitted into the Communion of the Greek Church: and his answer to them.
to the President of which Church, blessed Innocentius, if thou woldest haue giuen eare, thou hadst ere now, freed thy dangerous youth from the Pelagian snares.
to the President of which Church, blessed Innocentius, if thou Wouldst have given ear, thou Hadst ere now, freed thy dangerous youth from the Pelagian snares.
for as it appeareth out of the edition of Stanislaus Socolouius, Deuine to the King of Poland, printed at Colen Apud Maternum Cholinum 1582. that epistle,
for as it appears out of the edition of Stanislaus Socolouius, Divine to the King of Poland, printed At Colen Apud Maternum Cholinum 1582. that epistle,
as to men of your communion, to be a Grand imposture: for it expresseth, that the Greeke Church to this day teacheth inuocations of Saints and Angels, veneration of Relikes, worship of Images, Transubstantiation, with the Masse,
as to men of your communion, to be a Grand imposture: for it Expresses, that the Greek Church to this day Teaches invocations of Saints and Angels, veneration of Relics, worship of Images, Transubstantiation, with the Mass,
with many other things, as M. Brereley sheweth, setting downe exactly the Page, and part of the Page, where euery one of these particulars, is to be read in that protestant edition.
with many other things, as M. Brereley shows, setting down exactly the Page, and part of the Page, where every one of these particulars, is to be read in that protestant edition.
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And the same is confirmed out of Syr Edwin Sands, who in his Relation of the estate of Religion vsed in the West parts of the world, in the fifth leafe before the end, affirmeth, that the Greeke Church agreeth with Rome in opinion of Transubstantiation,
And the same is confirmed out of Sir Edwin Sands, who in his Relation of the estate of Religion used in the West parts of the world, in the fifth leaf before the end, Affirmeth, that the Greek Church agreeth with Room in opinion of Transubstantiation,
and prayer for the dead, Purgatory, Worshiping of pictures &c. And I must not omit the testimony of Iustus Caluinus, who being brought vp in Protestancy, was afterwardes conuerted to the Catholike fayth:
and prayer for the dead, Purgatory, Worshipping of pictures etc. And I must not omit the testimony of Justus Calvinus, who being brought up in Protestancy, was afterwards converted to the Catholic faith:
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And he insisteth particularly on this Epistle of Hieremy Patriarke of Constantinople, and the censure which in it is giuen of the Protestant doctrine, acknowledging that therby he was greatly confirmed in his beliefe of the Roman Church.
And he insisteth particularly on this Epistle of Jeremiah Patriarch of Constantinople, and the censure which in it is given of the Protestant Doctrine, acknowledging that thereby he was greatly confirmed in his belief of the Roman Church.
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For (sayth he the Greekes, and Latines agree so precisely in the chiefest Heads of doctrine that, I wonder much, the Nouellists haue not the same opinion of the Patriarke of Constantinople, that they haue of the Pope:
For (say he the Greeks, and Latins agree so precisely in the chiefest Heads of Doctrine that, I wonder much, the Novelists have not the same opinion of the Patriarch of Constantinople, that they have of the Pope:
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for if the one be Antichrist, the other must of necessity be Antichrist, by reason of their accordance in doctrine And so much more to be pitied is the simplicity of some of them, who dreaming still of I know not what accordāce with the Greeke Church ▪ cease not to inquire of the doctrine of the East, by sending letters and Catechismes.
for if the one be Antichrist, the other must of necessity be Antichrist, by reason of their accordance in Doctrine And so much more to be pitied is the simplicity of Some of them, who dreaming still of I know not what accordance with the Greek Church ▪ cease not to inquire of the Doctrine of the East, by sending letters and Catechisms.
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What? haue they so soone forgotten, how fatally the Confession of Augusta was reiected, and how deepely censured by the Patriarke of Constantinople? Let them goe to Tubinga, and inquire: Crusius will informe them.
What? have they so soon forgotten, how fatally the Confessi of Augusta was rejected, and how deeply censured by the Patriarch of Constantinople? Let them go to Tubinga, and inquire: Crusius will inform them.
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Or if the iourney seeme teadious, let them read the Oration of Chytraeus, printed at Francford, Of the estate of the Churches in Greece, Asia, Bohemia &c. There p. 113.115.116.133. They shall find somthing to this purpose: but chiefly pag.
Or if the journey seem tedious, let them read the Oration of Chytraeus, printed At Frankfurt, Of the estate of the Churches in Greece, Asia, Bohemia etc. There p. 113.115.116.133. They shall find something to this purpose: but chiefly page.
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and the holy Angells, and adoreth their sacred Images, not with Latria (for that is due to God alone) but coniunctiuely, that is, not in regard of the matter,
and the holy Angels, and adores their sacred Images, not with Latria (for that is due to God alone) but conjunctively, that is, not in regard of the matter,
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and honor due to the Saints. 6. He defendeth Monasticall institute, as an angelicall profession. 7. He takes his proofes out of the Fathers, and Councells.
and honour due to the Saints. 6. He defendeth Monastical institute, as an angelical profession. 7. He Takes his proofs out of the Father's, and Counsels.
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we haue thought good to set downe these things, in defence of the truth, albeit we are fully satisfied, out of your writings, that you can neuer accord with vs, or rather with truth.
we have Thought good to Set down these things, in defence of the truth, albeit we Are Fully satisfied, out of your writings, that you can never accord with us, or rather with truth.
370. Wherfore we desire you not to trouble vs hereafter, nor to write, nor send to vs any writings concerning these things ▪ for you treat the Diuines, which were lights of the Church, otherwise then is fit:
370. Wherefore we desire you not to trouble us hereafter, nor to write, nor send to us any writings Concerning these things ▪ for you Treat the Divines, which were lights of the Church, otherwise then is fit:
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you honor, and extoll them in words, but with your deeds reiect them, seeking to wrest out of our hands, their holy and diuine words, with we might vse to confute you.
you honour, and extol them in words, but with your Deeds reject them, seeking to wrest out of our hands, their holy and divine words, with we might use to confute you.
Wherfore I cannot sufficiently admire your boldnesse, who to proue that the Grecians accord in doctrine with Protestants and dissent from the Church of Rome, dare aduenture to alleage this Censure of the Patriarke, out of which it is so manifest, not only by the Catholike editions,
Wherefore I cannot sufficiently admire your boldness, who to prove that the Greeks accord in Doctrine with Protestants and dissent from the Church of Rome, Dare adventure to allege this Censure of the Patriarch, out of which it is so manifest, not only by the Catholic editions,
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but euen by that of Wittemberg, and by the relations of Chyrtraeus, and Crusius, that the Greekes in very few points of those which are in Controuersy between Protestants and vs, dissent from the Roman Church;
but even by that of Wittenberg, and by the relations of Chyrtraeus, and Crusius, that the Greeks in very few points of those which Are in Controversy between Protestants and us, dissent from the Roman Church;
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But yet, as Iustus Caluinus rightly obserueth, the accordance of the Greekes with the Roman Church in so many chiefe Heads of doctrine, is not sufficient to excuse them from schisme, and heresy:
But yet, as Justus Calvinus rightly observeth, the accordance of the Greeks with the Roman Church in so many chief Heads of Doctrine, is not sufficient to excuse them from Schism, and heresy:
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for if they were not guilty of other errors, their obstinate denying the holy Ghost to proceed from the Sonne, is alone sufficient to make thē absolute schismatikes and heretikes, incapable of saluation,
for if they were not guilty of other errors, their obstinate denying the holy Ghost to proceed from the Son, is alone sufficient to make them absolute Schismatics and Heretics, incapable of salvation,
You therfore haue told a most solemne vntruth, in saying that the Greekes which dissent from the Roman Church ▪ haue not ruinated any fundamentall Article of sauing truth.
You Therefore have told a most solemn untruth, in saying that the Greeks which dissent from the Roman Church ▪ have not ruinated any fundamental Article of Saving truth.
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SECT. III. A particular instance of Ignatius Patriarke of Constantinople, produced by Doctor Morton, to proue that he dissented from the Roman Church, examined.
SECT. III. A particular instance of Ignatius Patriarch of Constantinople, produced by Doctor Mortonum, to prove that he dissented from the Roman Church, examined.
FOr the corroboration of your former Arguments, you produce Ignatius Patriarke of Constantinople, as an especiall patterne of disobedience to the Roman Church The case is this:
FOr the corroboration of your former Arguments, you produce Ignatius Patriarch of Constantinople, as an especial pattern of disobedience to the Roman Church The case is this:
The people of Bulgaria, hauing sent for preachers to Rome, and being instructed by them in the fayth of Christ, submitted themselues voluntarily to the Pope,
The people of Bulgaria, having sent for Preachers to Room, and being instructed by them in the faith of christ, submitted themselves voluntarily to the Pope,
Neuerthelesse, because the Grecians challenged the temporall state of that Prouince to belong to the Emperor of the East, Ignatius supposing the spiritualty of it, to belong in right to his Diocesse, vsurped it to himselfe,
Nevertheless, Because the Greeks challenged the temporal state of that Province to belong to the Emperor of the East, Ignatius supposing the spiritualty of it, to belong in right to his Diocese, usurped it to himself,
and consecrating a Bishop by his owne authority, sent him thither, with other Priests: for which he was checked by Adrian Pope , and afterwards excommunicated by Iohn the eight,
and consecrating a Bishop by his own Authority, sent him thither, with other Priests: for which he was checked by Adrian Pope, and afterwards excommunicated by John the eight,
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which if he had receaued before his death, it is not to be doubted, but that he would haue surceased from that claime which he made, not out of any desire,
which if he had received before his death, it is not to be doubted, but that he would have surceased from that claim which he made, not out of any desire,
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or intention of opposing the See Apostolike, whose authority ouer the Church of Constantinople he acknowledged, both in appealing to it against Photius, who had intruded himselfe into his Church,
or intention of opposing the See Apostolic, whose Authority over the Church of Constantinople he acknowledged, both in appealing to it against Photius, who had intruded himself into his Church,
SECT. IV. The Aegyptians, Aethiopians, Armenians, Russians, Melchites, Africans, and Asians which call themselues Christians and be not of the Roman Communion, are absolute Heretikes.
SECT. IV. The egyptians, Ethiopians, Armenians, Russians, Melchites, Africans, and Asians which call themselves Christians and be not of the Roman Communion, Are absolute Heretics.
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THe Aegyptians and Aethiopians, that are not of the Roman fayth, and communion, imbrace the Heresy of Eutyches, which holdeth but one nature, one will,
THe egyptians and Ethiopians, that Are not of the Roman faith, and communion, embrace the Heresy of Eutyches, which holds but one nature, one will,
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and operation in Christ, and was for that cause anathematized, and cast out of the Church, by the holy Councell of Chalcedon, twelue hundred yeares since.
and operation in christ, and was for that cause anathematized, and cast out of the Church, by the holy Council of Chalcedon, twelue hundred Years since.
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And they, which are not of the Roman communion, still persist in the same error, in so much, that when of late yeares, Go•saluus Rodericius of the Society of Iesus was sent into Aethiopia , to prepare the way for Ioannes Nunnez, whom the See Apostolike had sent thither, honored with the title and dignity of Patriarke, Claudius then King of Aethiopia answeared, that he had no need of a Patriarke from Rome, hauing in his owne kingdome, men that were able to gouerne the Patriarkship of Rome it selfe:
And they, which Are not of the Roman communion, still persist in the same error, in so much, that when of late Years, Go•saluus Rodericius of the Society of Iesus was sent into Ethiopia, to prepare the Way for Ioannes Nunnez, whom the See Apostolic had sent thither, honoured with the title and dignity of Patriarch, Claudius then King of Ethiopia answered, that he had no need of a Patriarch from Room, having in his own Kingdom, men that were able to govern the Patriarchship of Room it self:
for as Cardinall Peron answered our late Soueraigne K. Iames, they haue often offered, and are all ready at this day to acknowledge the Pope, whom they confesse to be the Successor of S. Peter Prince of the Apostles,
for as Cardinal Peron answered our late Sovereign K. James, they have often offered, and Are all ready At this day to acknowledge the Pope, whom they confess to be the Successor of S. Peter Prince of the Apostles,
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They affirme the holy Ghost to proceed from the Father alone, with the Grecians. They rebaptize them that haue bene baptized in the Roman Church, with the Donatists.
They affirm the holy Ghost to proceed from the Father alone, with the Greeks. They rebaptize them that have be baptised in the Roman Church, with the Donatists.
So hath confessed your Minister Thomas Rogers . Moreouer they defend other hereticall Tenets, to the number of 40. related by Ioannes Sacranius , and Prateolus .
So hath confessed your Minister Thomas Rogers. Moreover they defend other heretical Tenets, to the number of 40. related by Ioannes Sacranius, and Prateolus.
And how farre the Russians, euen those which are not of the Roman communion, are from allowing your Protestant doctrine, you may learne from M. Grimston, who in his Description of Countries , writeth that the Russians haue the Masse, that they pray to the Virgin Mary,
And how Far the Russians, even those which Are not of the Roman communion, Are from allowing your Protestant Doctrine, you may Learn from M. Grimston, who in his Description of Countries, Writeth that the Russians have the Mass, that they pray to the Virgae Marry,
that they vse the Sacrament of Confession, and receaue absolution, and pennance; that they keep the holy Sacrament in their Churches in one kind for the sicke,
that they use the Sacrament of Confessi, and receive absolution, and penance; that they keep the holy Sacrament in their Churches in one kind for the sick,
Doctor Philippus Nicolai testifieth , that not only the Greeke Churches, but also the Ruthens, Georgians, Armenians, Indians, Aethiopians that acknowledge Christ, hold the reall presence of his body, and bloud in the Eucharist.
Doctor Philip Nicolai Testifieth, that not only the Greek Churches, but also the Ruthens, Georgians, Armenians, Indians, Ethiopians that acknowledge christ, hold the real presence of his body, and blood in the Eucharist.
and that they haue Monkes and sacred Virgins reclused in seuerall Monasteries, where with great religion, they strictly obserue Abstinence, and Chastity.
and that they have Monks and sacred Virgins reclused in several Monasteries, where with great Religion, they strictly observe Abstinence, and Chastity.
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and your selfe in particular censure the doctrine of the reall Presence and sacrifice of the Masse as idolatrous , not blushing to compare Christ in the Eucharist, to the Idoll Moloch, and calling our adoration of him, The adoration of our Romish Moloch in the Masse.
and your self in particular censure the Doctrine of the real Presence and sacrifice of the Mass as idolatrous, not blushing to compare christ in the Eucharist, to the Idol Moloch, and calling our adoration of him, The adoration of our Romish Moloch in the Mass.
Of the Melchites, your Historian M. Grimston in like manner reporteth , that they hold all the errors which were condemned in the Councell of Florence,
Of the Melchites, your Historian M. Grimston in like manner Reporteth, that they hold all the errors which were condemned in the Council of Florence,
for the Aegyptians, Aethiopians, Melchites, and Armenians, what are they but Asians, or Africans? And so likewise are the Iacobites, of whom M. Grimston reporteth , that they follow the heresy of Dioscorus, and Eutiches.
for the egyptians, Ethiopians, Melchites, and Armenians, what Are they but Asians, or Africans? And so likewise Are the Jacobites, of whom M. Grimston Reporteth, that they follow the heresy of Dioscorus, and Eutichius.
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as also Paulus Samosatenus, Theodorus of Mopsuestia, and Diodorus Tharsensis; and that they condemne S. Cyril of Alexandria, and reiect the Councell of Ephesus:
as also Paulus Samosatene, Theodorus of Mopsuestia, and Diodorus Tharsensis; and that they condemn S. Cyril of Alexandria, and reject the Council of Ephesus:
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then that speaking of the Christians, which in those nations are not of the Roman Communion, you say , that in our owne iudgments they are not heretikes, excepting for the denying of this false Romish article, Of necessary Subiection,
then that speaking of the Christians, which in those Nations Are not of the Roman Communion, you say, that in our own Judgments they Are not Heretics, excepting for the denying of this false Romish article, Of necessary Subjection,
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for (to omit the error of the Grecians, denying the holy Ghost to proceed from the Sonne, which if you belieue the Creed of S. Athanasius makes them incapable of saluation) the heresies of Nestorius,
for (to omit the error of the Greeks, denying the holy Ghost to proceed from the Son, which if you believe the Creed of S. Athanasius makes them incapable of salvation) the heresies of Nestorius,
and Eutiches against Christ are against the most fundamentall doctrine of the Church of which S. Paul sayth, None can lay any other foundation beside Christ.
and Eutichius against christ Are against the most fundamental Doctrine of the Church of which S. Paul say, None can lay any other Foundation beside christ.
so briefe and succinct you are in setting forth your Protestant Congregation, which affords you so litle matter of discourse, that coming to treat professedly of her , you confine her praises, to lesse then a small leafe of paper.
so brief and succinct you Are in setting forth your Protestant Congregation, which affords you so little matter of discourse, that coming to Treat professedly of her, you confine her praises, to less then a small leaf of paper.
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VVHen first you began to appeare in the world, Luther complained , that he was alone, that he alone stood in the battaile forsaken of all, and holpen by none.
When First you began to appear in the world, Luther complained, that he was alone, that he alone stood in the battle forsaken of all, and helped by none.
& knowing that the Catholike Church, according to her name must be vniuersally spread throughout the whole world whersoeuer Christ is acknowledged, you haue thought best, to lay claime to all those Sectaries,
& knowing that the Catholic Church, according to her name must be universally spread throughout the Whole world wheresoever christ is acknowledged, you have Thought best, to lay claim to all those Sectaries,
and South, of which I haue spoken, if all the Hussites, Lutherans Zuinglians, Suinkfeldians, Anabaptists, Confessionists, Caluinists, Brownists, Familians, Arians, Samosatens,
and South, of which I have spoken, if all the Hussites, Lutherans Zwinglians, Suinkfeldians, Anabaptists, Confessionists, Calvinists, Brownists, Familians, Arians, Samosatens,
and many other Sects, with are at this day in the Prouinces of Europe by you named , they will (I confesse) make a great rable of Sectaries, that are so farre from being one Church, that they anathematize,
and many other Sects, with Are At this day in the Provinces of Europe by you nam, they will (I confess) make a great rabble of Sectaries, that Are so Far from being one Church, that they anathematise,
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Againe, these sectes being confined, some to one, and all which here you claime as parts of the Protestāt Church, to a few Prouinces of Europe, (and yet those not wholly theirs) none of them,
Again, these Sects being confined, Some to one, and all which Here you claim as parts of the Protestant Church, to a few Provinces of Europe, (and yet those not wholly theirs) none of them,
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nor all of them togeather, can be the Catholike Church, for she (sayth S. Augustine must be NONLATINALPHABET, secundum totum, that is, diffused through out the whole world,
nor all of them together, can be the Catholic Church, for she (say S. Augustine must be, secundum totum, that is, diffused through out the Whole world,
And vntill you can shew your Protestant Congregation to haue the same extent, you must confesse, that she is not NONLATINALPHABET, not vniuersally spread ouer all the parts of the Earth,
And until you can show your Protestant Congregation to have the same extent, you must confess, that she is not, not universally spread over all the parts of the Earth,
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Whosoeuer (sayth S. Augustine do so dissent from the Church, which is the body of Christ, that their communion is not with the whole whersoeuer diffused,
Whosoever (say S. Augustine do so dissent from the Church, which is the body of christ, that their communion is not with the Whole wheresoever diffused,
With Iouinian you equall Mariage with Virginity, yea and preferre it, surpassing him therin. With Virgilantius, you deny inuocation of Saints, & all religious Veneration of their relikes. With Manichaeus, you deny free-will:
With Jovinian you equal Marriage with Virginity, yea and prefer it, surpassing him therein. With Virgilantius, you deny invocation of Saints, & all religious Veneration of their Relics. With Manichaeus, you deny freewill:
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With the Iconoclasts, you pull downe, and breake the Images of Christ and his Saints, and deny that honor is to be exhibited vnto them: With Berengarius, you deny Transubstantiation.
With the Iconoclasts, you pull down, and break the Images of christ and his Saints, and deny that honour is to be exhibited unto them: With Berengarius, you deny Transubstantiation.
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All these (to omit that you reiect fiue of the Sacraments, & race out of the Canon of holy Scripture, diuers canonicall bookes) are heresies anciently condemned,
All these (to omit that you reject fiue of the Sacraments, & raze out of the Canon of holy Scripture, diverse canonical books) Are heresies anciently condemned,
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And if S. Augustine say , that whosoeuer holdeth any one heresy, is not a Catholike Christian, and S. Athanasius that, whosoeuer holdeth not the Catholike fayth entire and inuiolate, cannot be saued;
And if S. Augustine say, that whosoever holds any one heresy, is not a Catholic Christian, and S. Athanasius that, whosoever holds not the Catholic faith entire and inviolate, cannot be saved;
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what may we thinke of them, that hold so many certaine and vndoubted heresies? or what Christian hart can forbeare to compassionate their estate? SECT. III. Doctor Mortons pretended purity of Manners, in his Protestant Church.
what may we think of them, that hold so many certain and undoubted heresies? or what Christian heart can forbear to compassionate their estate? SECT. III. Doctor Mortons pretended purity of Manners, in his Protestant Church.
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Your denying and impugning the Popes indulgences, we reckon not among your Vices, but among your Errors against fayth. Of your Vices. I forbeare to speake:
Your denying and impugning the Popes Indulgences, we reckon not among your Vices, but among your Errors against faith. Of your Vices. I forbear to speak:
but that the professors of your Ghospell relying on their iustification by only fayth, are become carelesse of good workes, dissolute, proud, enuious, malicious, disdainefull, couetous, ambitious;
but that the professors of your Gospel relying on their justification by only faith, Are become careless of good works, dissolute, proud, envious, malicious, disdainful, covetous, ambitious;
that your eyes ought to gush out with teares, to behold the misery of your supposed Church, the great ignorance, the superficiall worship of God, the fearfull blasphemies,
that your eyes ought to gush out with tears, to behold the misery of your supposed Church, the great ignorance, the superficial worship of God, the fearful Blasphemies,
and swearing in howses and streets, the dishonor of Superiors, the pride, cruelty, fornications, adulteries, drunkennesse, couetousnesse, Vsuries, and other like abhominations;
and swearing in houses and streets, the dishonour of Superiors, the pride, cruelty, fornications, adulteries, Drunkenness, covetousness, Usuries, and other like abominations;
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All this, and much more to the same effect, is the free confession of your Brethren, faithfully set downe in their owne words, in a late Treatise of the Protestant priuat spirit.
All this, and much more to the same Effect, is the free Confessi of your Brothers, faithfully Set down in their own words, in a late Treatise of the Protestant private Spirit.
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And it is so strong an Argument against your pretended reformation, that your learned brother Eberus sticketh not to say , that in regard of the enormous wickednesse of your Ministry,
And it is so strong an Argument against your pretended Reformation, that your learned brother Eberus sticketh not to say, that in regard of the enormous wickedness of your Ministry,
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And yet you blush not to say, that the greatest vice we can impute vnto Protestants, is, that they impugne the Popes indulgences, which you falsly call, the noursery of all Vices:
And yet you blush not to say, that the greatest vice we can impute unto Protestants, is, that they impugn the Popes Indulgences, which you falsely call, the nursery of all Vices:
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SECT. IV. That Protestants by Schisme haue diuided themselues from the Catholike Church. TO proue that we censure your Protestant Church of Schisme, iniustly, you say :
SECT. IV. That Protestants by Schism have divided themselves from the Catholic Church. TO prove that we censure your Protestant Church of Schism, injustly, you say:
The greatest schisme you can impute to the Churches of Protestants, is, that they wilbe diuided from the Church of Rome, which proudly and impiously diuideth herselfe from all other Churches of the world.
The greatest Schism you can impute to the Churches of Protestants, is, that they will divided from the Church of Rome, which proudly and impiously Divideth herself from all other Churches of the world.
And a litle before , you had taxed Bellarmine, for holding, that if those of the East were but only Schismatikes, by denying subiection to the Church of Rome, yet that alone without any suspicion of heresy, might be sufficient to conclude them in the state of damnation.
And a little before, you had taxed Bellarmine, for holding, that if those of the East were but only Schismatics, by denying subjection to the Church of Rome, yet that alone without any suspicion of heresy, might be sufficient to conclude them in the state of damnation.
Concerning the first, that Schismatikes though no way guilty of heresy, for the very fault of schisme alone, are incapable of saluation, is a thing so certaine, that no man that vnderstandeth euen the ordinary principles of Diuinity,
Concerning the First, that Schismatics though no Way guilty of heresy, for the very fault of Schism alone, Are incapable of salvation, is a thing so certain, that no man that understandeth even the ordinary principles of Divinity,
for schisme being of it selfe, a diuision or separation from the Catholike Church, as it is impossible, that he who is out of the Catholike Church be saued;
for Schism being of it self, a division or separation from the Catholic Church, as it is impossible, that he who is out of the Catholic Church be saved;
Do they that assemble themselues without the Church, thinke Christ to be with them in their assembly? Although they should be dragged to death for the confession of the name of Christ,
Do they that assemble themselves without the Church, think christ to be with them in their assembly? Although they should be dragged to death for the Confessi of the name of christ,
And certainly, if S. Augustine rightly concluded the Donatists to be schismatikes, because they had separated themselues from that Church, which was spread ouer the whole earth, his Argument hath the same force against Protestants:
And Certainly, if S. Augustine rightly concluded the Donatists to be Schismatics, Because they had separated themselves from that Church, which was spread over the Whole earth, his Argument hath the same force against Protestants:
The testimonies of the ancient Fathers in this behalfe I haue copiously alleaged in the first Chapter of this Apology, which to repeate heere, were actum agere.
The testimonies of the ancient Father's in this behalf I have copiously alleged in the First Chapter of this Apology, which to repeat Here, were Acts agere.
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You first liued in her, and afterwards diuided your selues from her, as all Heretikes haue done, she (sayth S. Augustine) remaining still in her roote, in her Vine, in her charity.
You First lived in her, and afterwards divided your selves from her, as all Heretics have done, she (say S. Augustine) remaining still in her root, in her Vine, in her charity.
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From hence it is, that the same Father hauing reckoned by name all the Popes from S. Peter to Anastasius, who was then B. of Rome, compareth that Church to a Vine, and the Donatists, to branches cut off from her, as you likewise are.
From hence it is, that the same Father having reckoned by name all the Popes from S. Peter to Anastasius, who was then B. of Rome, compareth that Church to a Vine, and the Donatists, to branches Cut off from her, as you likewise Are.
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but matter of opinion and questionable vntill this day. These are your propositions: Reconcile them. SECT. II. Whether it be matter of fayth, that this indiuidual person, v. g.
but matter of opinion and questionable until this day. These Are your propositions: Reconcile them. SECT. II Whither it be matter of faith, that this Individu person, v. g.
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and afterwards againe , as a receaued Article of our fayth, that it is necessary for euery man, to belieue with diuine fayth, that this determinate man,
and afterwards again, as a received Article of our faith, that it is necessary for every man, to believe with divine faith, that this determinate man,
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for Suarez in that very place which you cite , professeth the contrary opinion to be taught by Turrecremata, Albertinus, Caietan, Bannes, Canus, Vega, Corduba, Castro,
for Suarez in that very place which you Cite, Professes the contrary opinion to be taught by Turrecremata, Albertinus, Caietan, Banns, Canus, Vega, Cordova, Castro,
and other Catholike Diuines, mantaining, that we cannot haue diuine fayth of this indiuiduall man, that he is true Head of the Church, but morall certainty only.
and other Catholic Divines, maintaining, that we cannot have divine faith of this Individu man, that he is true Head of the Church, but moral certainty only.
and to belieue his definitions ex Cathedra. And you contradicting your selfe, had formerly acknowledged this to be the opinion of many of our Schole-Doctors.
and to believe his definitions ex Cathedra. And you contradicting your self, had formerly acknowledged this to be the opinion of many of our Schole-Doctors.
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but S. Cyprian shall tell you, who sayth , that it is no other thing, but to belieue that Priests are not appointed in the Church from God, nor for God;
but S. Cyprian shall tell you, who say, that it is no other thing, but to believe that Priests Are not appointed in the Church from God, nor for God;
so if by reason of schismes, or other difficulties it fal out, that after the death of one Pope, some tyme passe before the election of another, God may not for that time gouerne his Church without a Pope, especially all other Bishops,
so if by reason of schisms, or other difficulties it fall out, that After the death of one Pope, Some time pass before the election of Another, God may not for that time govern his Church without a Pope, especially all other Bishops,
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Nor is the Church for that time left so wholly destitute of an vniuersall gouernor on earth, that the elergy of Rome may not in many things supply his place,
Nor is the Church for that time left so wholly destitute of an universal governor on earth, that the elergy of Room may not in many things supply his place,
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& that when the Pope dieth, this power remaineth not formally in the Church (excepting only so farre forth as it is communicated to the inferior Ministers) but immediatly in the hands of Christ.
& that when the Pope Dieth, this power remains not formally in the Church (excepting only so Far forth as it is communicated to the inferior Ministers) but immediately in the hands of christ.
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These are Bellarmines words, which you cut from the example he addeth, for the explanation of his doctrine, that you may haue occasion to exclame against him,
These Are Bellarmines words, which you Cut from the Exampl he adds, for the explanation of his Doctrine, that you may have occasion to exclaim against him,
and scoffe, saying , O depth of delusion! Will you see a Iugler? Yes: we see him but too perfectly in Doctor Thomas Morton: for doth not Bellarmine say;
and scoff, saying, Oh depth of delusion! Will you see a Juggler? Yes: we see him but too perfectly in Doctor Thomas Mortonum: for does not Bellarmine say;
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It happeneth in this case, as if a King, when he makes a Vice-Roy of any Countrey, should declare his pleasure to be, that the Vice-Roy being dead, they should nominate another,
It Happeneth in this case, as if a King, when he makes a Vice-Roy of any Country, should declare his pleasure to be, that the Vice-Roy being dead, they should nominate Another,
and that he granteth vnto him, now, the same power, he gaue to his Predecessor? What depth of delusion, or what iuggling do you find in this case? And is not the other wholly like to this? And doth not Bellarmine declare it, with this very example? Wherfore your question .
and that he grants unto him, now, the same power, he gave to his Predecessor? What depth of delusion, or what juggling do you find in this case? And is not the other wholly like to this? And does not Bellarmine declare it, with this very Exampl? Wherefore your question.
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or els of Order and Absolution, which is common to euery Priest? Doth he not, with all Catholike Diuines, hold, that euery Bishop besides his power to absolue in the inward Court of Conscience, hath also power of externall iurisdiction, to gouerne,
or Else of Order and Absolution, which is Common to every Priest? Does he not, with all Catholic Divines, hold, that every Bishop beside his power to absolve in the inward Court of Conscience, hath also power of external jurisdiction, to govern,
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and command his Diocesans, and inflict punishment vpon them by excommunication, and other Ecclesiasticall censures according to the measure of their offences? And doth he not sufficiently expresse this power,
and command his Diocesans, and inflict punishment upon them by excommunication, and other Ecclesiastical censures according to the measure of their offences? And does he not sufficiently express this power,
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And by this it appeares, how vntruly you adde , that Bellarmine is driuen (forsooth by this your subtle Argument) into a most vncouth, and extreme corner, where neuer any ancient Father before him, set so much as the least print of his shoo.
And by this it appears, how untruly you add, that Bellarmine is driven (forsooth by this your subtle Argument) into a most uncouth, and extreme corner, where never any ancient Father before him, Set so much as the least print of his shoo.
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Wherfore it was no generall, but a particular Councell, in which Menas presided, not as Vicar of the See Apostolike (as Binius mistaketh) but only as Patriarke of Constantinople.
Wherefore it was no general, but a particular Council, in which Menas presided, not as Vicar of the See Apostolic (as Binius mistakes) but only as Patriarch of Constantinople.
It resteth therfore, that according to Bellarmines Tenet, a generall Councell which hath authority to decide controuersies of fayth, cannot be called without the Popes authority;
It rests Therefore, that according to Bellarmines Tenet, a general Council which hath Authority to decide controversies of faith, cannot be called without the Popes Authority;
you hauing not bene able to produce any one example, or proofe to the contrary, but only your ignorant mistake of a particular Councell for a generall.
you having not be able to produce any one Exampl, or proof to the contrary, but only your ignorant mistake of a particular Council for a general.
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for proofe, you remit vs to your former argumēt already answeared, to which you adde heere , that God neuer ordained a Head no bigger then of a wren to stand vpon the sholders of a man;
for proof, you remit us to your former argument already answered, to which you add Here, that God never ordained a Head no bigger then of a wren to stand upon the shoulders of a man;
But you confider not, that the Church of Christ being the most perfect of all common wealthes, ought to haue the most perfect gouerment, which is Monarchicall.
But you confider not, that the Church of christ being the most perfect of all Common wealths, ought to have the most perfect government, which is Monarchical.
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S. Cyptian , Optatius , and S. Hierome haue taught, that our Sauiour made S. Peter Head of the Apostles, to the end, that all being subiect to one, occasion of schisme among them might be taken away.
S. Egyptian, Optatius, and S. Jerome have taught, that our Saviour made S. Peter Head of the Apostles, to the end, that all being Subject to one, occasion of Schism among them might be taken away.
This passage you alleaged out of S. Hierome, in your la•e Sermon preached at Durham before his Maiesty , to proue the necessity of Bishops, against the Scots.
This passage you alleged out of S. Jerome, in your la•e Sermon preached At Durham before his Majesty, to prove the necessity of Bishops, against the Scots.
A Bishop then is necessary, to appease the contentions, that may happen among your Ministers. But contentions, and strifes may also arise among Bishops:
A Bishop then is necessary, to appease the contentions, that may happen among your Ministers. But contentions, and strifes may also arise among Bishops:
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An Archbishop therfore is necessary, to quiet them. But they may likewise arise betweene Archbishops, as they did betweene Theophilus, & Chrysostome; Flauianus, and Dioscorus; Cyril, and Nestorius:
an Archbishop Therefore is necessary, to quiet them. But they may likewise arise between Archbishop's, as they did between Theophilus, & Chrysostom; Flavianus, and Dioscorus; Cyril, and Nestorius:
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and to whose censure all are bound to submit? Wherfore the Puritans argument propounded by M. Cartwright concludeth euidently against you, that, This point of keeping peace in the Church, is one of those, which requireth aswell a Pope ouer all Archbishops,
and to whose censure all Are bound to submit? Wherefore the Puritans argument propounded by M. Cartwright Concludeth evidently against you, that, This point of keeping peace in the Church, is one of those, which requires aswell a Pope over all Archbishop's,
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Vpon Peter being one, he buildeth his Church, and to him commendeth his sheepe to be fed &c. The primacy is giuen to Peter, that the Church may be shewed to be one.
Upon Peter being one, he builds his Church, and to him commends his sheep to be fed etc. The primacy is given to Peter, that the Church may be showed to be one.
Thou being one, art Pastor not only of the sheepe, but of all Pastors &c. Christ committed all his sheep to one, to commend vnity in one flock, and in one shepheard.
Thou being one, art Pastor not only of the sheep, but of all Pastors etc. christ committed all his sheep to one, to commend unity in one flock, and in one shepherd.
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If therfore Christ committed his whole flock to Peter being one, if one Head among twelue Apostles were necessary, to take away occasions of Schisme among them, their number being but small;
If Therefore christ committed his Whole flock to Peter being one, if one Head among twelue Apostles were necessary, to take away occasions of Schism among them, their number being but small;
and people, is more liable to schisme) should be gouerned by one Head? Who although he be a weake man, Christ praying for him , hath secured vs, that his fayth shall not faile;
and people, is more liable to Schism) should be governed by one Head? Who although he be a weak man, christ praying for him, hath secured us, that his faith shall not fail;
and to the end, he may confirme all his brethren, hath placed him in the chaire of Vnity, in which euen ill men are enforced to speake good things ▪ And though he be but one,
and to the end, he may confirm all his brothers, hath placed him in the chair of Unity, in which even ill men Are Enforced to speak good things ▪ And though he be but one,
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from which modell, the distinction of Bishops hath proceeded, & with great prouidence it hath bene ordained, that all should not claime all things to themselues,
from which model, the distinction of Bishops hath proceeded, & with great providence it hath be ordained, that all should not claim all things to themselves,
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And you that oppose it by telling vs a tale of a wrens head placed vpon the sholders of a man, shew your selfe not to vnderstand the things of God ▪ but to measure them by your shallow capacity, not considering that according to his promise, the supreme Pastor to whom he hath committed the charge of his flock, is gouerned by the holy Ghost in his consultations of fayth;
And you that oppose it by telling us a tale of a wrens head placed upon the shoulders of a man, show your self not to understand the things of God ▪ but to measure them by your shallow capacity, not considering that according to his promise, the supreme Pastor to whom he hath committed the charge of his flock, is governed by the holy Ghost in his Consultations of faith;
and that therfore in his time the Church had no true visible Head (such as we require) because of him it could not be said, This is the B. of Rome This obiection you borowed from Baronius , who though he acknowledge, that the elect•on of Iohn was void,
and that Therefore in his time the Church had no true visible Head (such as we require) Because of him it could not be said, This is the B. of Rome This objection you borrowed from Baronius, who though he acknowledge, that the elect•on of John was void,
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as not being for your purpose, namely, that the Church afterwards consented to his election, wherby the defects that interuened in his former election, were supplied,
as not being for your purpose, namely, that the Church afterwards consented to his election, whereby the defects that intervened in his former election, were supplied,
for they say and do not &c. And speaking to Petilianus another Donatist, after he had reprehended him for separating himselfe from the Roman Church with sacrilegious fury, he addeth :
for they say and do not etc. And speaking to Petilianus Another Donatist, After he had reprehended him for separating himself from the Roman Church with sacrilegious fury, he adds:
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and not to fulfill is, did our Lord Iesus Christ for the Pharisees (of whom he sayth, they say and do not) any way wrong the chaire in which they sate? Nay, did he not commend that chaire of Moyses,
and not to fulfil is, did our Lord Iesus christ for the Pharisees (of whom he say, they say and do not) any Way wrong the chair in which they sat? Nay, did he not commend that chair of Moses,
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and reprehend them, preseruing entire the honor of the Chaire? If you would thinke vpon these things, you would not for the men whom you defame, blaspheme the Apostolike Chaire, with which you do not communicate. So S. Augustine to Petilianus; and so we to you.
and reprehend them, preserving entire the honour of the Chair? If you would think upon these things, you would not for the men whom you defame, Blaspheme the Apostolic Chair, with which you do not communicate. So S. Augustine to Petilianus; and so we to you.
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But because in time of Schisme when there are two or three that pretend right to the chaire of S. Peter, the faithfull cannot certainly know, which of them is true Pope, you aske, .
But Because in time of Schism when there Are two or three that pretend right to the chair of S. Peter, the faithful cannot Certainly know, which of them is true Pope, you ask,.
What resolution our Church can haue in such a case? adding moreouer , that our article of belieuing this only singular Roman Pope, without which fayth none can be saued, damneth two of the three parts of our Roman Church at that time.
What resolution our Church can have in such a case? adding moreover, that our article of believing this only singular Roman Pope, without which faith none can be saved, damneth two of the three parts of our Roman Church At that time.
when two or more at the same time, hold themselues to be true Popes, it is not necessary for saluation, to belieue any one of them determinatly to be the true Pope,
when two or more At the same time, hold themselves to be true Popes, it is not necessary for salvation, to believe any one of them determinately to be the true Pope,
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I conclude therfore, that your so often repeating as an article of our fayth, that for saluation it is necessary to belieue that this determinat man is true Pope,
I conclude Therefore, that your so often repeating as an article of our faith, that for salvation it is necessary to believe that this determinate man is true Pope,
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and a Councell alone without the Pope, there is a third member, which is the Pope together with a Councell, whose iudgment in matters of fayth all Catholikes hold to be infallible.
and a Council alone without the Pope, there is a third member, which is the Pope together with a Council, whose judgement in matters of faith all Catholics hold to be infallible.
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And the same hath condemned you in the Councell of Trent, and in others formerly, in which some of your Protestant Tenets haue bene censured as hereticall.
And the same hath condemned you in the Council of Trent, and in Others formerly, in which Some of your Protestant Tenets have be censured as heretical.
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To the sentence of this Iudge all Christians are bound to submit, our Blessed Sauiour hauing commanded , that whosoeuer heareth not the Church (that is to say, the Prelates of the Church,
To the sentence of this Judge all Christians Are bound to submit, our Blessed Saviour having commanded, that whosoever hears not the Church (that is to say, the Prelates of the Church,
And although you had said aboue , that to hold the Pope to be aboue a Councell is a flat heresy long since condemned by our Councells of Constance and Basil, because then that was best for your purpose;
And although you had said above, that to hold the Pope to be above a Council is a flat heresy long since condemned by our Counsels of Constance and Basil, Because then that was best for your purpose;
And why is all this your solicitude? mary to the end, you may take occasion to traduce Stapleton, whom you will haue to be our fore-man and to speake for vs all, saying, that, although this case haue not bene decided by any absolute Decree,
And why is all this your solicitude? marry to the end, you may take occasion to traduce Stapleton, whom you will have to be our foreman and to speak for us all, saying, that, although this case have not be decided by any absolute decree,
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because the witnesses conceale their meaning, without question they by a tacit consent are for the Complainant, that Iohn an Oake must cary the land. O Quack-saluer! So you;
Because the Witnesses conceal their meaning, without question they by a tacit consent Are for the Complainant, that John an Oak must carry the land. O Quacksalver! So you;
and vnanimously declared, that the Pope is aboue a Councell? And this their accord expressed in their writings, Stapleton with great reason calls, A tacit definition, that is to say,
and unanimously declared, that the Pope is above a Council? And this their accord expressed in their writings, Stapleton with great reason calls, A tacit definition, that is to say,
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TO proue that a Councell is aboue the Pope in matters of direction of fayth and manners, you obiect the fourth Canon of the Councell of Constance, which Councell (say you) was expresly confirmed by Pope Martin, to be held inuiolabia in matters of fayth. True.
TO prove that a Council is above the Pope in matters of direction of faith and manners, you Object the fourth Canon of the Council of Constance, which Council (say you) was expressly confirmed by Pope Martin, to be held inuiolabia in matters of faith. True.
for as Turrecremata, Campegius, Sanders, Caietan and Canus haue obserued, the Councell when that decree was made, was not a generall, but a particular Councell:
for as Turrecremata, Campegius, Sanders, Caietan and Canus have observed, the Council when that Decree was made, was not a general, but a particular Council:
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And were it granted, that in a case of vncertainty, as this was, whether there were any true Pope in the Church, a Councell is superior to the doubtfull Popes,
And were it granted, that in a case of uncertainty, as this was, whither there were any true Pope in the Church, a Council is superior to the doubtful Popes,
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and hath authority to depose them, and prouide a certaine and vndoubted Head for the Church, it would not follow, that when an vndoubted Head is chosen, the Councell is superior to him:
and hath Authority to depose them, and provide a certain and undoubted Head for the Church, it would not follow, that when an undoubted Head is chosen, the Council is superior to him:
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& Hierome of Prage (Saints of your Protestant Kalender , as appeareth out of his Bull of confirmation annexed to the Councell, in which this decree of the Councels superiority to the Pope, is not mentioned, much lesse confirmed. But you obiect ;
& Jerome of Prage (Saints of your Protestant Calendar, as appears out of his Bull of confirmation annexed to the Council, in which this Decree of the Counsels superiority to the Pope, is not mentioned, much less confirmed. But you Object;
when the Councell of Constance fayth, The Councell hath its authority immediatly from Christ, the meaning is ▪ (as you are taught) that the Popes authority is not of diuine, but of humane institution.
when the Council of Constance faith, The Council hath its Authority immediately from christ, the meaning is ▪ (as you Are taught) that the Popes Authority is not of divine, but of humane Institution.
This is your comment, false in it selfe , and directly contrary to the meaning of the Councell of Constance, which setteth downe this your proposition ,
This is your comment, false in it self, and directly contrary to the meaning of the Council of Constance, which sets down this your proposition,
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Finally, the same Councell (as you reade in the last session) was dissolued by authority and command of the Pope (the Councell it selfe so requiring) and the condemnation of all the errors of Wiclef,
Finally, the same Council (as you read in the last session) was dissolved by Authority and command of the Pope (the Council it self so requiring) and the condemnation of all the errors of Wiclef,
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and Hus, ratified, and confirmed by a speciall Bull of the Pope, with command that all suspected of those heresies, should be demanded whether they belieue that S. Peter was the Vicar of Christ hauing power to bind and lose vpon earth;
and Hus, ratified, and confirmed by a special Bull of the Pope, with command that all suspected of those heresies, should be demanded whither they believe that S. Peter was the Vicar of christ having power to bind and loose upon earth;
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but only of ratifying the calling, and beginning of it, vnder the presidence of Iulianus Caesarinus his Legate, according to the Order of his predecessor:
but only of ratifying the calling, and beginning of it, under the presidence of Iulianus Caesarinus his Legate, according to the Order of his predecessor:
1. Because (as Turrecremata a learned writer of that time, aduertiseth , contrary to the custome of all generall Councells, they refused to acknowledge the authority of those, whome the Pope had sent to preside in the Councell. 2. For that they presumed to pronounce a sentence of deposition against Eugenius Pope,
1. Because (as Turrecremata a learned writer of that time, advertiseth, contrary to the custom of all general Counsels, they refused to acknowledge the Authority of those, whom the Pope had sent to preside in the Council. 2. For that they presumed to pronounce a sentence of deposition against Eugenius Pope,
but of Priests. 3. (as Turrecremata witnesseth , the decrees of that Councell (euen such as they were) were not vnanimously agreed vpon, both because many Prelates,
but of Priests. 3. (as Turrecremata Witnesseth, the decrees of that Council (even such as they were) were not unanimously agreed upon, both Because many Prelates,
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and neere at hand, they hastned fraudulently to define such things, as they knew those Legates would not assent vnto. 4. Because (as S. Antoninus reporteth , Iulianus the Cardinall, whom Eugnius had appointed President, leauing that schismaticall Conuenticle, returned to the Pope, who by Apostolicall authority dissolued their assembly.
and near At hand, they hastened fraudulently to define such things, as they knew those Legates would not assent unto. 4. Because (as S. Antoninus Reporteth, Iulianus the Cardinal, whom Eugnius had appointed President, leaving that Schismatical Conventicle, returned to the Pope, who by Apostolical Authority dissolved their assembly.
Which notwithstanding, they pronounced sentence of deposition against Eugenius, and erected to themselues a new Idoll Amadaeus Duke of Sauoy, calling him Felix the fifth, to whom obedience was yeilded in his owne territory. Thus S. Antoninus.
Which notwithstanding, they pronounced sentence of deposition against Eugenius, and erected to themselves a new Idol Amadaeus Duke of Savoy, calling him Felix the fifth, to whom Obedience was yielded in his own territory. Thus S. Antoninus.
Wherby it appeares ▪ that Felix, whom the Councell created, being acknowledged no where but in his owne Dukedome, the whole Church adhered still to Eugenius, belieuing, that the Councell had no authority to depose him:
Whereby it appears ▪ that Felix, whom the Council created, being acknowledged no where but in his own Dukedom, the Whole Church adhered still to Eugenius, believing, that the Council had no Authority to depose him:
And hereby is discouered the falshood, of what you alleage out of a Synodicall Epistle of that Councell, demanding, whether the Pope will condemne for schismatikes, all the Cardinalls, Bishops,
And hereby is discovered the falsehood, of what you allege out of a Synodical Epistle of that Council, demanding, whither the Pope will condemn for Schismatics, all the Cardinals, Bishops,
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for all the chiefe Prelates seeing that Councell grew to open Schisme, had forsaken it: there was remaining one only Cardinall , and he an enemy to the Pope;
for all the chief Prelates seeing that Council grew to open Schism, had forsaken it: there was remaining one only Cardinal, and he an enemy to the Pope;
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since it is certaine that three yeares before the dissolution of this Conuenticle, was assembled that famous generall Councell of Florence, in which this Basilean Synagogue was condemned,
since it is certain that three Years before the dissolution of this Conventicle, was assembled that famous general Council of Florence, in which this Basilean Synagogue was condemned,
as President, the Emperor of the Grecians being present in person, the Emperor of the Latines by his Legates, together with all the most famous Prelates of the Greeke and Latin Church, aboue 1400. in number.
as President, the Emperor of the Greeks being present in person, the Emperor of the Latins by his Legates, together with all the most famous Prelates of the Greek and Latin Church, above 1400. in number.
This sheweth which of these two assemblies was the lawfull Councell, which the schismaticall: yea, and God himselfe interposing his verdict, declared the same:
This shows which of these two assemblies was the lawful Council, which the Schismatical: yea, and God himself interposing his verdict, declared the same:
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and in him to his Successors, confirming the sentence of Eugenius from h•auen, son• among them a most horrible plague, of which many of them dying, the rest were enforced to breake vp,
and in him to his Successors, confirming the sentence of Eugenius from h•auen, son• among them a most horrible plague, of which many of them dying, the rest were Enforced to break up,
and depart, as Aeneas Siluius recordeth , who hauing bene present at that Councell, and seeing their •emerations obstinacy against the Roman See, forsooke it,
and depart, as Aeneas Siluius recordeth, who having be present At that Council, and seeing their •emerations obstinacy against the Roman See, forsook it,
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THere hath bene published by some of your Nouellists, a pamphlet, intituled, Fasciculus rerum expetendarum, & fugiendarum, stuffed with so many lies, that the Author was ashamed to haue his name knowne.
THere hath be published by Some of your Novelists, a pamphlet, entitled, Fasciculus rerum expetendarum, & fugiendarum, stuffed with so many lies, that the Author was ashamed to have his name known.
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and imbraced all the decrees of fayth, made in the Councell of Trent, and that the most Christian King, with all his Catholike subiects, belieueth them no lesse stedfastly,
and embraced all the decrees of faith, made in the Council of Trent, and that the most Christian King, with all his Catholic Subjects, Believeth them no less steadfastly,
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Not vnlike to this, is your addition out of B. Gardiners Oration of true obedience, that, in the time of King Henry the eight, all sortes of people (in England) were agreed vpon this point, with most stedfast consent, learned,
Not unlike to this, is your addition out of B. Gardiners Oration of true Obedience, that, in the time of King Henry the eight, all sorts of people (in England) were agreed upon this point, with most steadfast consent, learned,
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yet who knoweth not, that the face of the kingdome was then generally Catholike, as for the space of almost 1000. yeares before it had bene? And who can be ignorant, that in defence of the authority of the See of Rome, B. Fisher,
yet who Knoweth not, that the face of the Kingdom was then generally Catholic, as for the Molle of almost 1000. Years before it had be? And who can be ignorant, that in defence of the Authority of the See of Room, B. Fisher,
and that what they writ with their pens, they sealed with their bloud? And who knoweth not, that Cardinall Pole (a man of so great worth, that he wanted but two voyces for the Popedome) not only writ most learnedly in the same kind,
and that what they writ with their pens, they sealed with their blood? And who Knoweth not, that Cardinal Pole (a man of so great worth, that he wanted but two voices for the Popedom) not only writ most learnedly in the same kind,
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but suffered (and his friends for his sake) great vexations, and persecutions at the hands of King Henry for the same cause? And that many persons of worth suffered imprisonment,
but suffered (and his Friends for his sake) great vexations, and persecutions At the hands of King Henry for the same cause? And that many Persons of worth suffered imprisonment,
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and death for the same cause? among which, were all the Charter-house Monkes of London, with their Prior? It is therfore a famous vntruth to say, It was then the fayth of the Church of England, that, no person bred, or brought vp in England, had ought to do with Rome.
and death for the same cause? among which, were all the Charterhouse Monks of London, with their Prior? It is Therefore a famous untruth to say, It was then the faith of the Church of England, that, no person bred, or brought up in England, had ought to do with Room.
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WE are come to the last Chapter of your Grand Imposture, in which to free your selfe from the note of Schisme & heresy, you brand the Roman Church with both,
WE Are come to the last Chapter of your Grand Imposture, in which to free your self from the note of Schism & heresy, you brand the Roman Church with both,
but was left alone, and alone stood in the battaile forsaken of all? Why did Caluin say , It is absurd, that since we haue bene enforced to diuide our selues from all the world, we shold now in our very beginnings disagree among our selues? Why did he say, , It is publike, and notorious to all, learned and vnlearned, that when the Principality of the B. of Rome was erected, the kingdome of Christ was prostrated, his glory extinguished, Religion abolished, the Church destroyed,
but was left alone, and alone stood in the battle forsaken of all? Why did Calvin say, It is absurd, that since we have be Enforced to divide our selves from all the world, we should now in our very beginnings disagree among our selves? Why did he say,, It is public, and notorious to all, learned and unlearned, that when the Principality of the B. of Rome was erected, the Kingdom of christ was prostrated, his glory extinguished, Religion abolished, the Church destroyed,
and hope of saluation vtterly ouerthrowne? Why did Milius say , If there had byn right belieuers before Luther, there had bene no need of a Lutheran reformation? Why Morgensterne ;
and hope of salvation utterly overthrown? Why did Milius say, If there had been right believers before Luther, there had be no need of a Lutheran Reformation? Why Morgensterne;
as in time of the Arians, but that the whole body of the Church by Apostacy was fallen from Christ? Why did Simon de Voyon a Geneuian Minister in his Catalogue of Doctors say, That in the yeare 605. falshood preuailed, and then was the whole world ouerwhelmed in the dregs of Antichristian filthinesse, abhominable traditions,
as in time of the Arians, but that the Whole body of the Church by Apostasy was fallen from christ? Why did Simon de Voyon a Genevian Minister in his Catalogue of Doctors say, That in the year 605. falsehood prevailed, and then was the Whole world overwhelmed in the dregs of Antichristian filthiness, abominable traditions,
and vnheard of, when Martin Luther, and Hulderick Zuinglius first came vnto the knowledge, and preaching of the Ghospell? Why Perkins , That during the space of 900. yeares, the Popish heresy spread it selfe ouer the whole world,
and unheard of, when Martin Luther, and Hulderick Zwingli First Come unto the knowledge, and preaching of the Gospel? Why Perkins, That during the Molle of 900. Years, the Popish heresy spread it self over the Whole world,
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Nor is it a sufficient answere, to tell vs , of a sentence of Caluin, in which he acknowledgeth the Church not to be perished in Africke, Aegypt, Asia, and among the Grecians:
Nor is it a sufficient answer, to tell us, of a sentence of Calvin, in which he acknowledgeth the Church not to be perished in Africa, Egypt, Asia, and among the Greeks:
and see in Africa, and Greece, a Church that is inuisible, and indeed that is not in being? for in those nations, there is no Church but of Roman Catholikes, all the rest which in them beare the name of Christians, being absolute heretikes .
and see in Africa, and Greece, a Church that is invisible, and indeed that is not in being? for in those Nations, there is no Church but of Roman Catholics, all the rest which in them bear the name of Christians, being absolute Heretics.
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He rightly obserueth that Protestants hold two Churches; the one visible, the other inuisible: wherof you speaking, say that by some you are slandered with making two Churches.
He rightly observeth that Protestants hold two Churches; the one visible, the other invisible: whereof you speaking, say that by Some you Are slandered with making two Churches.
When Caluin and other Protestants say, The Church cannot perish, they speake of the inuisible Church, which Bellarmine and all Catholikes hold to be a Platonicall idea, and a mere Chimaera, no where existent but in your deluded fancies.
When Calvin and other Protestants say, The Church cannot perish, they speak of the invisible Church, which Bellarmine and all Catholics hold to be a Platonical idea, and a mere Chimaera, no where existent but in your deluded fancies.
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And that you wrong Bellarmine, in producing him as a witnesse, that an absolute decay of the Catholike Church was neuer taught by Protestants, you may not deny:
And that you wrong Bellarmine, in producing him as a witness, that an absolute decay of the Catholic Church was never taught by Protestants, you may not deny:
for afterwards you confesse, and proue out of his words, that he (as also Bozius) parifieth you with the Donatists, which held the Catholike Church to haue wholly perished throughout the world,
for afterwards you confess, and prove out of his words, that he (as also Bozius) parifieth you with the Donatists, which held the Catholic Church to have wholly perished throughout the world,
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If the Church were perished so long time, from whence did Donatus (or Luther) appeare? From what earth is he sprung vp? From what sea is he come forth? From what heauen is he fallen? I conclude therfore, that we may iustly exclaime against you,
If the Church were perished so long time, from whence did Donatus (or Luther) appear? From what earth is he sprung up? From what sea is he come forth? From what heaven is he fallen? I conclude Therefore, that we may justly exclaim against you,
But your third Thesis is that the representatiue body of this Church, that is to say, all the Prelates of this Church assembled in a generall Councell may erre in their decrees of fayth. This thesis destroieth the former:
But your third Thesis is that the representative body of this Church, that is to say, all the Prelates of this Church assembled in a general Council may err in their decrees of faith. This thesis Destroyeth the former:
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for if all the Prelates of the Church, which are the lightes of the world , and whom God hath prouided as Pastors and Doctors, vnto the edifiing of his Church,
for if all the Prelates of the Church, which Are the lights of the world, and whom God hath provided as Pastors and Doctors, unto the edifying of his Church,
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and giuen to vs, that we be not like little ones wauering, & carried away with euery blast of erroneus doctrine, may themselues be carried away, and seduced with false doctrine;
and given to us, that we be not like little ones wavering, & carried away with every blast of Erroneous Doctrine, may themselves be carried away, and seduced with false Doctrine;
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they may also preach the same to the people ▪ and leade them into error. What meanes then is left to preserue the whole Church from erring? But you say :
they may also preach the same to the people ▪ and lead them into error. What means then is left to preserve the Whole Church from erring? But you say:
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and Prelates of the Church, but of the whole body of the Church, as it comprehendeth all the faythfull, both Pastors and people, which (sayth he) cannot erre in fayth, though some members therof may.
and Prelates of the Church, but of the Whole body of the Church, as it comprehendeth all the faithful, both Pastors and people, which (say he) cannot err in faith, though Some members thereof may.
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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:
Constat quod in materijs fidei terminandis, error non Cadit in Concilio generali etc. It is manifest, that in deciding controversies of faith a general Council cannot err:
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;
which you lay hold of, concealing that in his third conclusion, which he presently adds, he say, That a general Council confirmed by the Pope cannot err;
But to declare, what is necessary, that a generall Councell may not erre, you adde : The difference betweene the Roman Church, and the Church of the Protestants, is no more,
But to declare, what is necessary, that a general Council may not err, you add: The difference between the Roman Church, and the Church of the Protestants, is no more,
for Gods word may be misinterpreted: Wherof Tertullian speaking truly said : An adulterate glosse doth as much outrage to the truth, as a false pen. And S. Hilary :
for God's word may be Misinterpreted: Whereof Tertullian speaking truly said: an adulterate gloss does as much outrage to the truth, as a false pen. And S. Hilary:
There haue bene many, who haue interpreted the heauenly words otherway•• then the truth did require, according to the sense of their own will, not for the establishing of truth:
There have be many, who have interpreted the heavenly words otherway•• then the truth did require, according to the sense of their own will, not for the establishing of truth:
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And doth not S. Hierome likewise say , The Ghospell is not in the words, but in the sense? And doth not S. Augustine cry out , Heresies and peruerse doctrine which entangle soules,
And does not S. Jerome likewise say, The Gospel is not in the words, but in the sense? And does not S. Augustine cry out, Heresies and perverse Doctrine which entangle Souls,
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Heretikes were not heretikes, but that misunderstanding the Scripture, they defend obstinatly their owne false opinions against the truth therof. And in another place :
Heretics were not Heretics, but that misunderstanding the Scripture, they defend obstinately their own false opinions against the truth thereof. And in Another place:
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& that all Heretikes alleage them against the Church in defence of their errors: which made S. Hierome say , that there is great dāger in speaking in the Church,
& that all Heretics allege them against the Church in defence of their errors: which made S. Jerome say, that there is great danger in speaking in the Church,
for the Diuell (sayth Lyrinensis) 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.
for the devil (say Lerins) Knoweth right well, that when wicked errors Are to be broached, the Readiest Way to deceive, is to allege stiffly the Authority of divine 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.
What then shall Catholic men, & Children of our Mother the Church do? Let them interpret the divine Canon according to the tradition of the universal Church.
The truth of Scripture (sayth S. Augustine is held by vs, when we do that, which pleaseth the vniuersall Church, whom the authority of the same Scriptures recommendeth. And againe :
The truth of Scripture (say S. Augustine is held by us, when we do that, which Pleases the universal Church, whom the Authority of the same Scriptures recommendeth. And again:
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.
Whosoever fears to be deceived through the obscurity of this question, let him consult with that Church, which the holy Scripture hath designed, without any ambiguity.
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but by the custome and tradition of the Church, the prohibition of Pope Stephen chiefly cooperating therto? for (as S. Augustine truly sayth the Apostles had deliuered nothing in writing concerning that point.
but by the custom and tradition of the Church, the prohibition of Pope Stephen chiefly cooperating thereto? for (as S. Augustine truly say the Apostles had Delivered nothing in writing Concerning that point.
And when the Arians in the Councell of Nice alleaged, and misinterpreted Scriptures in proofe of their heresy, by what meanes were they confuted and condemned,
And when the Arians in the Council of Nicaenae alleged, and Misinterpreted Scriptures in proof of their heresy, by what means were they confuted and condemned,
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but by the tradition of the Church deliuered by the Venerable Bishops assembled in that Councell & chiefly by the authority of the B. of Rome, by whom that Councell was called and confirmed ,
but by the tradition of the Church Delivered by the Venerable Bishops assembled in that Council & chiefly by the Authority of the B. of Rome, by whom that Council was called and confirmed,
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and without whose confirmation no Canon of any Councell can be of force ? And from hence it hath proceeded, that as all the generall Councells which the B. of Rome hath confirmed, are held by the whole Church to be of infallible authority, no one Father or Doctor euer doubting therof;
and without whose confirmation no Canon of any Council can be of force? And from hence it hath proceeded, that as all the general Counsels which the B. of Rome hath confirmed, Are held by the Whole Church to be of infallible Authority, no one Father or Doctor ever doubting thereof;
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so contrarily the Councell of Ariminum, the second of Ephesus, and all others, which he hath reproued, haue bene euer reputed spurious assemblies, and of no authority. And with great reason:
so contrarily the Council of Rimini, the second of Ephesus, and all Others, which he hath reproved, have be ever reputed spurious assemblies, and of no Authority. And with great reason:
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for his authority in defining controuersies of fayth, Christ himselfe declared to be infallible , when he prayed for him, that his fayth might not faile,
for his Authority in defining controversies of faith, christ himself declared to be infallible, when he prayed for him, that his faith might not fail,
Luther, and you his disciples casting of the yoke of obedience to your lawfull Pastors, and refusing to heare them, will haue no other Iudges, but your selues;
Luther, and you his Disciples casting of the yoke of Obedience to your lawful Pastors, and refusing to hear them, will have no other Judges, but your selves;
to the end, that if a generall Councell condemne your doctrine, as that of Trent hath done, you may reiect it, vpon pretence, that it hath not bene directed by the spirit of Gods word;
to the end, that if a general Council condemn your Doctrine, as that of Trent hath done, you may reject it, upon pretence, that it hath not be directed by the Spirit of God's word;
for what heretike will not (and may not, with as faire colour as you) pleade, that the Councells which condemned him, were not directed by the shirit of Gods word? Vpon this pretence the Arians, that of Ephesus: the Eutychians, that of Chalcedon: the Monothelites, the sixth Councell: the Image-breakers, the seauenth.
for what heretic will not (and may not, with as fair colour as you) plead, that the Counsels which condemned him, were not directed by the shirit of God's word? Upon this pretence the Arians, that of Ephesus: the Eutychians, that of Chalcedon: the Monothelites, the sixth Council: the Image-breakers, the Seventh.
Vpon the same pretence you reiect the Councell of Trent, and make profession to reiect all Councells whatsoeuer, that shall not allow you to be the only Iudges of the sense of Gods word,
Upon the same pretence you reject the Council of Trent, and make profession to reject all Counsels whatsoever, that shall not allow you to be the only Judges of the sense of God's word,
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We contrarily insisting in the steps of all Orthodoxe antiquity (whose testimonies are plentifully alleaged by Coccius acknowledge, that the Pastors, which are the representatiue body of the Church, assembled together with the B. of Rome,
We contrarily insisting in the steps of all Orthodox antiquity (whose testimonies Are plentifully alleged by Coccius acknowledge, that the Pastors, which Are the representative body of the Church, assembled together with the B. of Rome,
Protestants hold not any greater inuisibility, or rather obscurity of the Church Catholike, then that, which the Romanists are forced to confesse. This Thesis is manifestly false:
Protestants hold not any greater invisibility, or rather obscurity of the Church Catholic, then that, which the Romanists Are forced to confess. This Thesis is manifestly false:
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that for 1400. yeares the Church of Christ was no where externall, and visible. Napper : that for 1260. yeares, Gods true Church was most certainly latent, and inuisible.
that for 1400. Years the Church of christ was no where external, and visible. Napper: that for 1260. Years, God's true Church was most Certainly latent, and invisible.
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to a Tabernacle seated in the sunne ; of which S. Augustine speaking, sayth : He placed his tabernacle in the sunne, that is to say, his Church, in manifestation,
to a Tabernacle seated in the sun; of which S. Augustine speaking, say: He placed his tabernacle in the sun, that is to say, his Church, in manifestation,
what doest thou meane, O Heretike, to fly into darknesse? To a light that is not hidden vnder a bushell, but set vpon a candelstick: Which if Protestants see not.
what dost thou mean, Oh Heretic, to fly into darkness? To a Light that is not hidden under a bushel, but Set upon a Candlestick: Which if Protestants see not.
as a city vpon a mountaine, as a tabernacle in the sunne? Why then do you say, that she was so many yeares latent, and inuisible, that she could not be shewad;
as a City upon a mountain, as a tabernacle in the sun? Why then do you say, that she was so many Years latent, and invisible, that she could not be shewad;
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and you ought to haue regarded, that although S. Augustine compare the Church to the moone, in this respect, that her externall lustre is somtimes diminished by persecutions,
and you ought to have regarded, that although S. Augustine compare the Church to the moon, in this respect, that her external lustre is sometimes diminished by persecutions,
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and that, when by scandalls her light is most obscured, etiam tunc in suis fortissimis eminent euen then she is eminent in her most steedfast Champions, and in them remaineth resplendent,
and that, when by scandals her Light is most obscured, etiam tunc in suis fortissimis eminent even then she is eminent in her most steadfast Champions, and in them remains resplendent,
or being sent into banishment, he called Liberius vnto him, and vrged him not to communicate with Athanasius, saying, he was condemned by the whole world,
or being sent into banishment, he called Liberius unto him, and urged him not to communicate with Athanasius, saying, he was condemned by the Whole world,
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These three Children were brought by Nabuchodosor out of Iury, into Babylon. As then there were none in Babylon, to defend Gods cause, but only those three;
These three Children were brought by Nabuchodosor out of Jury, into Babylon. As then there were none in Babylon, to defend God's cause, but only those three;
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so (sayth Liberius, and out of him Salmeron here obiected by you) be it, that I am now left here alone, to desend the cause of Athanasius, the cause of the fayth is not therfore the worse.
so (say Liberius, and out of him Salmeron Here objected by you) be it, that I am now left Here alone, to descend the cause of Athanasius, the cause of the faith is not Therefore the Worse.
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for albeit there were then in Babylon three only Children to resist Nabuchodonosor, yet in Iury there was remaining a numerous Church of Orthodoxe people.
for albeit there were then in Babylon three only Children to resist Nebuchadnezzar, yet in Jury there was remaining a numerous Church of Orthodox people.
And so likewise, though there was then no other Bishop present, to withstand Constantius, yet there were in the Church of God at that time, many Catholike Bishops, renowned for their learning,
And so likewise, though there was then no other Bishop present, to withstand Constantius, yet there were in the Church of God At that time, many Catholic Bishops, renowned for their learning,
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and constancy, and diuers of them then actually in banishment, whose restitution to their Churches Liberius in that very Dialogue often demanded of Constantius.
and constancy, and diverse of them then actually in banishment, whose restitution to their Churches Liberius in that very Dialogue often demanded of Constantius.
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and Doctors, as Saint Hilary, Pacianus, Didymus, Titus Bostrensis, S. Cyrill of Hierusalem, Optatus, Eusebius Vercellensis, S. Ephrem, S. Gregory Nazianzen, S. Epiphanius, S. Basil, S. Gregory Nyssen, S. Ambrose,
and Doctors, as Saint Hilary, Pacianus, Didymus, Titus Bostrensis, S. Cyril of Jerusalem, Optatus, Eusebius Vercellensis, S. Ephrem, S. Gregory Nazianzen, S. Epiphanius, S. Basil, S. Gregory Nyssen, S. Ambrose,
Wherupon Liberius willingly admitted them into the communion of the Westerne Church, and addressed a letter to fifty nine of them by name and to all the rest in generall, expressing the great ioy he conceaued, to vnderstand, that they had alwaies agreed in fayth with him,
Whereupon Liberius willingly admitted them into the communion of the Western Church, and addressed a Letter to fifty nine of them by name and to all the rest in general, expressing the great joy he conceived, to understand, that they had always agreed in faith with him,
What reliefe do you finde here for your inuisible Church, since in the very height of the Arian heresy (which is the greatest wayne you can sinde in the Catholike Church) she abounded,
What relief do you find Here for your invisible Church, since in the very height of the Arian heresy (which is the greatest wain you can sinde in the Catholic Church) she abounded,
Wherfore, as Catholikes are not in England at this day inuisible, nor yet so obscure but that their cōstaney is knowne and renowned throughout the Christian world;
Wherefore, as Catholics Are not in England At this day invisible, nor yet so Obscure but that their Constantine is known and renowned throughout the Christian world;
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for it was obiected to him, by Vincentius the Rogatist, of whose spirit and beliefe you shew your selfe to be, vrging against vs the same testimony he vrged against S. Augustine, who not only in that place (as you haue heard) teacheth that, if the Church be somtimes obscured,
for it was objected to him, by Vincentius the Rogatist, of whose Spirit and belief you show your self to be, urging against us the same testimony he urged against S. Augustine, who not only in that place (as you have herd) Teaches that, if the Church be sometimes obscured,
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and as it were shadowed with cloudes, by the multitude of scandalls, that is, persecutions, when sinners bend their bow to wound her in the obscurity of the Moone;
and as it were shadowed with Clouds, by the multitude of scandals, that is, persecutions, when Sinners bend their bow to wound her in the obscurity of the Moon;
yet euen then, she is eminent in her most constant professors, but also in his bookes Of the City of God , speaking professedly of the state of the Church in the dayes of Antichrist, he sayth, she shall not be so obscured, that either Antichrist shall not find her,
yet even then, she is eminent in her most constant professors, but also in his books Of the city of God, speaking professedly of the state of the Church in the days of Antichrist, he say, she shall not be so obscured, that either Antichrist shall not find her,
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or when he hath found her, be able with his persecutions to ouerthrow her; but that euen then faithfull Parents shall with great deuotion procure baptisme for their children;
or when he hath found her, be able with his persecutions to overthrow her; but that even then faithful Parents shall with great devotion procure Baptism for their children;
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It scarce any particular Church can be found consisting only of sanctified professors, how is it true, that the vniuersall Church consisteth only of the sanctified elect of God? for the vniuersall Church consisteth of all the particular Churches in the world.
It scarce any particular Church can be found consisting only of sanctified professors, how is it true, that the universal Church Consisteth only of the sanctified elect of God? for the universal Church Consisteth of all the particular Churches in the world.
May not wee then iustly except against you, for obiecting so often the vices of some few Popes, to make your departure from the Roman Church more iustifiable?
May not we then justly except against you, for objecting so often the vices of Some few Popes, to make your departure from the Roman Church more justifiable?
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so on the contrary, if a particular Church vse any Ecclesiasticall obseruation, or ceremony disallowed and condemned by the Church of Rome, the Mother of all Churches, that worship is vnsound,
so on the contrary, if a particular Church use any Ecclesiastical observation, or ceremony disallowed and condemned by the Church of Rome, the Mother of all Churches, that worship is unsound,
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after the prohibition of Pius the first Pope of that name, were iustly condemned, and cut of from the vniuersall Church by Victor a boly Pope, and Martyr:
After the prohibition of Pius the First Pope of that name, were justly condemned, and Cut of from the universal Church by Victor a boly Pope, and Martyr:
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and his sentence was confirmed by the Councell of Nice, & many others; in so much, that the obseruers of that custome haue euer since bene iudged heretikes,
and his sentence was confirmed by the Council of Nicaenae, & many Others; in so much, that the observers of that custom have ever since be judged Heretics,
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The diuine Maiesty makes for me, so, as I care not, if a thousand Augustines, a thousand Cyprians, a thousand King Henry Churches stand against me; & concludeth saying :
The divine Majesty makes for me, so, as I care not, if a thousand Augustine's, a thousand Cyprians, a thousand King Henry Churches stand against me; & Concludeth saying:
In like manner he teacheth , that if a Councell should grant Church-men liberty to marry, he would thinke that man more in Gods grace, who during his life, should keep three whores,
In like manner he Teaches, that if a Council should grant Churchmen liberty to marry, he would think that man more in God's grace, who during his life, should keep three whores,
Finally, notwithstanding he himselfe acknowledged, and many of your Protestant brethren confesse , that he learned the chiefe points of his doctrine from the Diuell, he was not ashamed to say , If I be deceaued, God hath deceiued me &c. I am certaine , that I haue my opinions from Heauen &c. They shall continue. I would haue you know , that hereafter I will not vouchsafe you so much honor,
Finally, notwithstanding he himself acknowledged, and many of your Protestant brothers confess, that he learned the chief points of his Doctrine from the devil, he was not ashamed to say, If I be deceived, God hath deceived me etc. I am certain, that I have my opinions from Heaven etc. They shall continue. I would have you know, that hereafter I will not vouchsafe you so much honour,
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as to suffer either you, or the Angells of heauen, to iudge of my doctrine &c. For seeing I am certaine of it, I will in respect of it, iudg both of you, and of Angells.
as to suffer either you, or the Angels of heaven, to judge of my Doctrine etc. For seeing I am certain of it, I will in respect of it, judge both of you, and of Angels.
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and of no accompt, should alone oppose himselfe against the Church, the Fathers, the Councells, the customs, the multitudes and greatnesse of wise men, censuring them all to haue liued in ignorance,
and of no account, should alone oppose himself against the Church, the Father's, the Counsels, the customs, the Multitudes and greatness of wise men, censuring them all to have lived in ignorance,
Wherby it is manifest, that he was resolued to goe against his owne knowledge, and conscience, either in preaching his new doctrine, knowing it to be false,
Whereby it is manifest, that he was resolved to go against his own knowledge, and conscience, either in preaching his new Doctrine, knowing it to be false,
Caluin accuseth them of misinterpreting the Scriptures, and by his blasphemous doctrine, destroieth those diuine misteries, the first Principles and ground of Christian religion.
Calvin Accuseth them of Misinterpreting the Scriptures, and by his blasphemous Doctrine, Destroyeth those divine Mysteres, the First Principles and ground of Christian Religion.
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And the thing is so certaine, that (as Iacobus Andreas, Schlusselburg, Hunnius, and Pelargus testify the troupes of Arians now raging in Transiluania, Poland,
And the thing is so certain, that (as Iacobus Andrew, Schlusselburg, Hunnius, and Pelargus testify the troops of Arians now raging in Transylvania, Poland,
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all the chiefest of them hauing bene at first Caluinists, and so continue to this day, in other points of their doctrine , reputing themselues to be the most pure reformed Caluinists, by reason of their deniall of the Blessed Trinity, which they reiect ,
all the chiefest of them having be At First Calvinists, and so continue to this day, in other points of their Doctrine, reputing themselves to be the most pure reformed Calvinists, by reason of their denial of the Blessed Trinity, which they reject,
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From this knowne foundation of the Arians Doctrine, Adam Neuserus a Caluinist, and chiefe Pastor at Heydelberg (who reuolted from thence to Arianisme) writ from Constantinople to Gerlachius a Protestant preacher, saying :
From this known Foundation of the Arians Doctrine, Adam Neuserus a Calvinist, and chief Pastor At Heidelberg (who revolted from thence to Arianism) writ from Constantinople to Gerlachius a Protestant preacher, saying:
And Iacobus Gaulterius hath related more of his errors, to the number of 100. shewing, that in many of them, he iumpeth with ancient condemned heretikes.
And Iacobus Gaulterius hath related more of his errors, to the number of 100. showing, that in many of them, he jumpeth with ancient condemned Heretics.
These two are the Maister-builders of your Protestant Church, whom you (to honor them) call Stellae primae magnitudinis, & Protestants generally haue in great esteeme,
These two Are the Master-builders of your Protestant Church, whom you (to honour them) call Star primae magnitudinis, & Protestants generally have in great esteem,
as men raised by Gods extraordinary prouidence to enlighten the world. Their doctrines you follow, and with them reiect the ancient Fathers as Papists:
as men raised by God's extraordinary providence to enlighten the world. Their doctrines you follow, and with them reject the ancient Father's as Papists:
for that you acknowledg the Fathers to be against you, in the chiefe heads of Doctrine wherin you differ from vs, is exactly proued by your owne confessions expressed in your owne words .
for that you acknowledge the Father's to be against you, in the chief Heads of Doctrine wherein you differ from us, is exactly proved by your own confessions expressed in your own words.
what is it, but to confesse, that you erre and are obstinate in error? especially since many of your Tenets are precisely the same which primitiue heretikes haue held ,
what is it, but to confess, that you err and Are obstinate in error? especially since many of your Tenets Are precisely the same which primitive Heretics have held,
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So farre we accord with you, and allow what you bring out of Tolet , that the blinde man, whome the Iewes cast out of their Synagogue, was happy therin:
So Far we accord with you, and allow what you bring out of Tolet, that the blind man, whom the Iewes cast out of their Synagogue, was happy therein:
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and when Christ opened his eyes was excommunicate by our high Priest, for acknowledging the diuine light, you are to remember S. Augustines words, that, There are many who boast, not only that they see,
and when christ opened his eyes was excommunicate by our high Priest, for acknowledging the divine Light, you Are to Remember S. Augustine's words, that, There Are many who boast, not only that they see,
Luther speaking of his owne life and manners before his reuolt from the Catholike Church said of himselfe , that during that time he was, iuuenis & monachus, pietatis studiosus, a yong man, a Monke studious of godlinesse,
Luther speaking of his own life and manners before his revolt from the Catholic Church said of himself, that during that time he was, iuuenis & Monachus, pietatis studiosus, a young man, a Monk studious of godliness,
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and liued in his Monastery , punishing his body with watching, fasting, and prayer: that he honored the Pope of mere conscience, kept chastity, pouerty, & obedience;
and lived in his Monastery, punishing his body with watching, fasting, and prayer: that he honoured the Pope of mere conscience, kept chastity, poverty, & Obedience;
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In so much, that Erasmus reporteth of him, that for some smal time after his reuolt, there remained yet in him some reliques ▪ or sparkes of former sanctimony.
In so much, that Erasmus Reporteth of him, that for Some small time After his revolt, there remained yet in him Some Relics ▪ or sparks of former sanctimony.
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As it is not in my power, to be no man, so it is not in my power, it be without a woman &c. It is more necessary, then to eat, drinke, purge, make cleane the nose &c. In so much that he acknowledgeth himselfe to haue bene almost mad through the rage of lust, and desire of women;
As it is not in my power, to be no man, so it is not in my power, it be without a woman etc. It is more necessary, then to eat, drink, purge, make clean the nose etc. In so much that he acknowledgeth himself to have be almost mad through the rage of lust, and desire of women;
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Which corruption springing from Luther, as from the roote, grew and spread it selfe so farre, among his followers, that as he himselfe confesseth , they grew daily worse, being more reuengfull, couetous, licencious,
Which corruption springing from Luther, as from the root, grew and spread it self so Far, among his followers, that as he himself Confesses, they grew daily Worse, being more revengeful, covetous, licentious,
and who pleaseth to read more of the same kind, let him peruse a late booke intituled, The triall of the Protestant priuat spirit, where he shall find the ingenuous confessions both of English,
and who Pleases to read more of the same kind, let him peruse a late book entitled, The trial of the Protestant private Spirit, where he shall find the ingenuous confessions both of English,
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And in his first Alphabeticall table, prefixed before his booke, among other Colloquies, or Conferences, be setteth downe this of Luther vnder the title of, Colloquium Lutheri cum Diabolo, in quo instruitu, de erroribus Missa:
And in his First Alphabetical table, prefixed before his book, among other Colloquies, or Conferences, be sets down this of Luther under the title of, Colloquium Lutheran cum Diabolo, in quo instruitu, de erroribus Missa:
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affirming moreouer from Luthers words, that the Diuell did impugne Luthers mind about the Masse. 5. The Caluinian Deuines of Zuricke, in their Confession, terme Luther;
affirming moreover from Luthers words, that the devil did impugn Luthers mind about the Mass. 5. The Calvinian Divines of Zurich, in their Confessi, term Luther;
Since that time (to wit of Luther) haue risen vp spirits of a lying malignancy, that haue blurred and bespotted his life with all the reprochfull notes of monstrous infamy;
Since that time (to wit of Luther) have risen up spirits of a lying malignancy, that have blurred and bespotted his life with all the reproachful notes of monstrous infamy;
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But whether you be not guilty of that lying malignancy, which you impute to vs. I leaue to the censure of any impartiall Iudge, being that Luther in so many places of his workes giueth euidence against himselfe of his great familiarity with the Diuell,
But whither you be not guilty of that lying malignancy, which you impute to us I leave to the censure of any impartial Judge, being that Luther in so many places of his works gives evidence against himself of his great familiarity with the devil,
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and that so many of your best learned Protestants, who liuing nearer Luthers time, & that had better meanes to know the truth then you, are herein witnesses against you.
and that so many of your best learned Protestants, who living nearer Luthers time, & that had better means to know the truth then you, Are herein Witnesses against you.
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why do you professe (o), that you had seriously inquired into Luthers confession hereof, with a purpose, that if any such thing should sensibly appeare,
why do you profess (oh), that you had seriously inquired into Luthers Confessi hereof, with a purpose, that if any such thing should sensibly appear,
for vndertaking to answeare for Luther, you answeare not, but confesse the thing, and insteed of answearing, obiect another story, which Delrius reporteth of the Diuel appearing to an Abbot, in forme of an Angell,
for undertaking to answer for Luther, you answer not, but confess the thing, and instead of answering, Object Another story, which Delrius Reporteth of the devil appearing to an Abbot, in Form of an Angel,
which as it was a perswasion fit to proceed from the Diuell, so is it a very fit example to iustify Luthers instruction and doctrine receaued from the Diuell.
which as it was a persuasion fit to proceed from the devil, so is it a very fit Exampl to justify Luthers instruction and Doctrine received from the devil.
It is therfore most certaine, that the Diuell appeared to Luther, and disputed with him, and that Luther being ouercome with his arguments, abandoned the Masse.
It is Therefore most certain, that the devil appeared to Luther, and disputed with him, and that Luther being overcome with his Arguments, abandoned the Mass.
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and which Protestants at this day alleage against the Masse. Finally other Protestants are not wanting to testify, who it was, that opened Luthers eyes.
and which Protestants At this day allege against the Mass. Finally other Protestants Are not wanting to testify, who it was, that opened Luthers eyes.
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as he did from the Prophets mentioned in the third booke of Kings, Chap. 22. and in place of that his spirit, gaue him an angry, proud, and liyng spirit.
as he did from the prophets mentioned in the third book of Kings, Chap. 22. and in place of that his Spirit, gave him an angry, proud, and lying Spirit.
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which was such as he himselfe expected when he sayd not long before: I daily wait for death, and for the deserued punishment of an heretike. I conclude therefore with Origen :
which was such as he himself expected when he said not long before: I daily wait for death, and for the deserved punishment of an heretic. I conclude Therefore with Origen:
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and stop that mouth which the Diuell opened. SECT. VI. Whether the Roman Church, be as subiect to errors, as any other Church. YOur Thesis is affirmatiue :
and stop that Mouth which the devil opened. SECT. VI. Whither the Roman Church, be as Subject to errors, as any other Church. YOur Thesis is affirmative:
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One only you adde heere, & repeate afterwards againe , which is, The Church of Rome hath erred in matter of fayth, Ergo she may possibly erre. I deny your Antecedent. You proue it:
One only you add Here, & repeat afterwards again, which is, The Church of Rome hath erred in matter of faith, Ergo she may possibly err. I deny your Antecedent. You prove it:
& to which therefore himselfe in 〈 … 〉 is bound to answere ▪ Such i• this of yo••• 〈 … 〉 of Rome erreth not now in 〈 … 〉 the Eucharist to 〈 … 〉 ••testants herei• 〈 … 〉 no such necess••• professe, tha• 〈 … 〉 error in fay•h fo• 〈 … 〉 hold now the 〈 … 〉 leeued the doctri•• 〈 … 〉 charist to infants vpon 〈 … 〉 ding to your principles) ••red 〈 … 〉 you can make, I know not.
& to which Therefore himself in 〈 … 〉 is bound to answer ▪ Such i• this of yo••• 〈 … 〉 of Room erreth not now in 〈 … 〉 the Eucharist to 〈 … 〉 ••testants herei• 〈 … 〉 no such necess••• profess, tha• 〈 … 〉 error in fay•h fo• 〈 … 〉 hold now the 〈 … 〉 leeued the doctri•• 〈 … 〉 charist to Infants upon 〈 … 〉 ding to your principles) ••red 〈 … 〉 you can make, I know not.
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which yet in the princ•••• 〈 ◊ 〉 Catholike doctrine is easily answeared. Wee haue learned two sacred principles from the mouth our Sauiour: The former is :
which yet in the princ•••• 〈 ◊ 〉 Catholic Doctrine is Easily answered. we have learned two sacred principles from the Mouth our Saviour: The former is:
If one be not borne againe water, and the spirit, he cannot enter into the kingdome of Go•• If therfore we will enter into the kingdome of God, we mu•• receaue the Sacramēt of baptisme really,
If one be not born again water, and the Spirit, he cannot enter into the Kingdom of Go•• If Therefore we will enter into the Kingdom of God, we mu•• receive the Sacrament of Baptism really,
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or at least i• 〈 ◊ 〉 Whosoeuer is growne to perfect age, when he ca• 〈 … 〉 ceaue it really, it is sufficient for saluation, to 〈 … 〉 intentionally in desire, by fayth,
or At least i• 〈 ◊ 〉 Whosoever is grown to perfect age, when he ca• 〈 … 〉 ceaue it really, it is sufficient for salvation, to 〈 … 〉 intentionally in desire, by faith,
〈 … 〉 of that bread, & of that 〈 … 〉 ••d, and drinke of that cup, 〈 … 〉 ••d in the vnity of the body 〈 … 〉 ••pation and benefit of that 〈 … 〉 which the Sacrament sig•• 〈 … 〉 ••ius,
〈 … 〉 of that bred, & of that 〈 … 〉 ••d, and drink of that cup, 〈 … 〉 ••d in the unity of the body 〈 … 〉 ••pation and benefit of that 〈 … 〉 which the Sacrament sig•• 〈 … 〉 ••ius,
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and S. Augustine 〈 … 〉 ••essity of baptizing in•• 〈 … 〉 for them, to receaue 〈 … 〉 ••ceaued before the be 〈 … 〉 ••aptisme, which is the 〈 ◊ 〉 all the •••••aments, ••righ••y followeth against the ••lagians, tha• Baptisme is absolutely necessary for infants, to the end th•t therby they may receaue the Eucharist at least in vow, without which they cannot be saued.
and S. Augustine 〈 … 〉 ••essity of baptizing in•• 〈 … 〉 for them, to receive 〈 … 〉 ••ceaued before the be 〈 … 〉 ••aptisme, which is the 〈 ◊ 〉 all the •••••aments, ••righ••y follows against the ••lagians, tha• Baptism is absolutely necessary for Infants, to the end th•t thereby they may receive the Eucharist At least in Voelli, without which they cannot be saved.
In this sense, and in no other, these Fathers, and the Church of Rome with them, haue taught a necessity of administing the Eucharist to infants, to wit,
In this sense, and in no other, these Father's, and the Church of Rome with them, have taught a necessity of administing the Eucharist to Infants, to wit,
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which you, and other Protestants not vnderstanding, impute the contrary doctrine to her, assuming it as an argument, that she hath erred in varying from that doctrine which once she taught.
which you, and other Protestants not understanding, impute the contrary Doctrine to her, assuming it as an argument, that she hath erred in varying from that Doctrine which once she taught.
but as he was Head of the Church, and therfore extend to all his successors in the Roman See, to secure them from error in their definitions of fayth, hath bene the beliefe of all Orthodoxe antiquity .
but as he was Head of the Church, and Therefore extend to all his Successors in the Roman See, to secure them from error in their definitions of faith, hath be the belief of all Orthodox antiquity.
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Nor do you produce here any thing to the contrary, which hath not bene proued to be imposterous, excepting only that here you charge the new Church of Rome (for so you call it) with belieuing, the conclusion of the Pope in matters of fayth to be infallible,
Nor do you produce Here any thing to the contrary, which hath not be proved to be imposterous, excepting only that Here you charge the new Church of Rome (for so you call it) with believing, the conclusion of the Pope in matters of faith to be infallible,
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albeit he vse no diligence at all for the directing of his iudgment; which is (say you) the strong breath of an Anabaptisticall, and Enthusiasticall spirit.
albeit he use no diligence At all for the directing of his judgement; which is (say you) the strong breath of an Anabaptistical, and Enthusiastical Spirit.
Do you find this doctrine authorized by the Church of Rome? In what Councell? By what Pope? In your margent you cite Valentia in the seauenth Chapter of his Analysis: which is to cite at randome, and falsly:
Do you find this Doctrine authorized by the Church of Rome? In what Council? By what Pope? In your margin you Cite Valentia in the Seventh Chapter of his Analysis: which is to Cite At random, and falsely:
but in his owne authority and warrant which he hath from Christ of not erring. And this is the meaning of Valentia, as in that very place he expresly declareth.
but in his own Authority and warrant which he hath from christ of not erring. And this is the meaning of Valentia, as in that very place he expressly Declareth.
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and all Catholike Doctors will answeare, that your Question implieth a Condition impossible: for the Pope in his definitions cannot proceed immaturely.
and all Catholic Doctors will answer, that your Question Implies a Condition impossible: for the Pope in his definitions cannot proceed immaturely.
that there is not in all the Scripture any prophesy of the fall of any Church Christian from the fayth, but only of the Church of Rome, from which it may somtime be necessary to depart.
that there is not in all the Scripture any prophesy of the fallen of any Church Christian from the faith, but only of the Church of Rome, from which it may sometime be necessary to depart.
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In proofe of this you remit vs to the testimony of two Iesuits Ribera, and Viegas, that the city of Rome shall in the end of the world be the seat of Antichrist;
In proof of this you remit us to the testimony of two Iesuits Ribera, and Viegas, that the City of Room shall in the end of the world be the seat of Antichrist;
and impiety, he calleth Sodome, and Aegypt &c. for what sinne and impiety will she not be guilty of, Antichrist raigning in her? So Ribera; from whom Viegas dissenteth not. Say now;
and impiety, he calls Sodom, and Egypt etc. for what sin and impiety will she not be guilty of, Antichrist reigning in her? So Ribera; from whom Viegas dissenteth not. Say now;
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& theron to ground your calūnies against the Church of Rome, as vpon truthes asserted by them? Such Arguments are indeed fit proofes to iustify your departure from her.
& theron to ground your calunnies against the Church of Rome, as upon truths asserted by them? Such Arguments Are indeed fit proofs to justify your departure from her.
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But were it true, that the City of Rome in the end of the world shall be the Seat of Antichrist, doth that any way iustify your present departure from the Roman Church? Looke back vpon what hath bene sayd,
But were it true, that the city of Room in the end of the world shall be the Seat of Antichrist, does that any Way justify your present departure from the Roman Church? Look back upon what hath be said,
In your fourth Thesis , which is, That the Church of Rome hath long bene, and still is, the most schismaticall Church of all other Churches Christian, that carry in them a visible face of a Church, you bring nothing,
In your fourth Thesis, which is, That the Church of Rome hath long be, and still is, the most Schismatical Church of all other Churches Christian, that carry in them a visible face of a Church, you bring nothing,
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TO proue, that he was iniustly excōmunicated, you say : Luthers excommunication by Pope Leo, must haue bene either for manners, or doctrine. I answeare: for both; and that most deseruedly.
TO prove, that he was injustly excommunicated, you say: Luthers excommunication by Pope Leo, must have be either for manners, or Doctrine. I answer: for both; and that most deservedly.
His pride was such, that he preferred himselfe before all the Doctors of Gods Church, contemning a thousand Cyprians, a thousand Augustines, a thousand K. Henry Churches,
His pride was such, that he preferred himself before all the Doctors of God's Church, contemning a thousand Cyprians, a thousand Augustine's, a thousand K. Henry Churches,
His railing was most intemperate, base, and scurrill, traducing and reuiling euen the greatest Princes. One exāple of K. Henry the eight may suffice, against whom he ragingly acted the part of H••cules f•rens, tearming him, an enuious mad foole; babling with much spight in his mouth:
His railing was most intemperate, base, and scurrill, traducing and reviling even the greatest Princes. One Exampl of K. Henry the eight may suffice, against whom he ragingly acted the part of H••cules f•rens, terming him, an envious mad fool; babbling with much spite in his Mouth:
a damnable rotten worme, a basiliske and progeny of an adder, a lying Sycophant couered with the title of a King, a clownish wit, a doltish head, most wicked, foolish, & impudent Henry:
a damnable rotten worm, a Basilisk and progeny of an adder, a lying Sycophant covered with the title of a King, a clownish wit, a doltish head, most wicked, foolish, & impudent Henry:
To which I adde, that to spight Carolstadius, he retained in the Church of Wittemberg, the eleuation of the Sacrament, which he thought to be idolatrous. He was inconstant in his doctrine, teaching one day one thing, another the contrary;
To which I add, that to spite Calvin, he retained in the Church of Wittenberg, the elevation of the Sacrament, which he Thought to be idolatrous. He was inconstant in his Doctrine, teaching one day one thing, Another the contrary;
in so much, that Iodocus Coccius hath faythfully taken out of his workes, and set downe 80. Articles, in which he had contradicted himselfe, gainsaying what before he had taught,
in so much, that Iodocus Coccius hath faithfully taken out of his works, and Set down 80. Articles, in which he had contradicted himself, gainsaying what before he had taught,
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and iudgment of the sheep. 2. He taught to the great danger of Christendome, that to warre against the Turkes, is to resist God visiting our sinnes by them. 3. He cut of from the Canon of holy Scriptures, the booke of Ecclesiastes, saying, there is in it neuer a perfect sentence;
and judgement of the sheep. 2. He taught to the great danger of Christendom, that to war against the Turkes, is to resist God visiting our Sins by them. 3. He Cut of from the Canon of holy Scriptures, the book of Ecclesiastes, saying, there is in it never a perfect sentence;
and in proofe therof corrupted the text of S. Iames. adding to it this word alone: and being admonished therof, he raged, protesting, that he repented himselfe, he had not translated worse. 5. He taught, that Good-workes are not only not necessary to saluation, but hurtfull:
and in proof thereof corrupted the text of S. James adding to it this word alone: and being admonished thereof, he raged, protesting, that he repented himself, he had not translated Worse. 5. He taught, that Good works Are not only not necessary to salvation, but hurtful:
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but that each one is equally subiect to each other. 8. He maketh the power of administring the Sacraments common to lay men with the Clergy. 9. He taught that Christ in his passion, did not only suffer in his human, but also in his diuine nature. 10. Concerning the Blessed Trinity, he had the diuine nature to be threfold,
but that each one is equally Subject to each other. 8. He makes the power of administering the Sacraments Common to lay men with the Clergy. 9. He taught that christ in his passion, did not only suffer in his human, but also in his divine nature. 10. Concerning the Blessed Trinity, he had the divine nature to be threefold,
All these doctrines are proued to be his out of his owne workes, & out of the Confessions of many other Protestants, exactly and faythfully related in his life, by M. Brereley From whence I conclude, that if euer any man was,
All these doctrines Are proved to be his out of his own works, & out of the Confessions of many other Protestants, exactly and faithfully related in his life, by M. Brereley From whence I conclude, that if ever any man was,
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or may be iustly excommunicated for wickednesse of life, or for hereticall and blasphemous doctrines, Martin Luther, by both these titles, hath bene most iustly excommunicated,
or may be justly excommunicated for wickedness of life, or for heretical and blasphemous doctrines, Martin Luther, by both these titles, hath be most justly excommunicated,
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And first you except against the Pope , for condemning this proposition of Luther, It is not in the power of the Church, to make new articles of fayth.
And First you except against the Pope, for condemning this proposition of Luther, It is not in the power of the Church, to make new Articles of faith.
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POpe Leo the tenth hauing giuen out certaine Indulgences for the people of Germany, that would contribute any almes to the building of that sumptuous Church, which Iulius his predecessor had begun in honor of S. Peter, Cardinal Albert B. of Mentz,
POpe Leo the tenth having given out certain Indulgences for the people of Germany, that would contribute any alms to the building of that sumptuous Church, which Julius his predecessor had begun in honour of S. Peter, Cardinal Albert B. of Mainz,
and the Marquis of Brandeburg (to whom the publishing of the Indulgences, and collecting the almes was committed) for the publishing of the indulgences, made choyce of Tetzelius a famous preacher of the Order of S. Dominick:
and the Marquis of Brandenburg (to whom the publishing of the Indulgences, and collecting the alms was committed) for the publishing of the Indulgences, made choice of Tetzelius a famous preacher of the Order of S. Dominick:
Wherat the Friers of S. Augustines Order, and especially Staupitius the Vicar generall, and Martin Luther being offended, opposed themselues, hoping by fauor of Frederick Duke of Saxony, to get the place for themselues.
Whereat the Friars of S. Augustine's Order, and especially Staupitius the Vicar general, and Martin Luther being offended, opposed themselves, hoping by favour of Frederick Duke of Saxony, to get the place for themselves.
But Luther being of a fiery nature, and of a contentions spirit, rested not here, but published in print 95. propositions about the nature, institution, end, and effect of indulgences;
But Luther being of a fiery nature, and of a contentions Spirit, rested not Here, but published in print 95. propositions about the nature, Institution, end, and Effect of Indulgences;
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But by mediation of friends which he procured, the hearing of his cause being remitted to Cardinall Caietan, who was then the Popes Legate in Germany, Luther appeared before him,
But by mediation of Friends which he procured, the hearing of his cause being remitted to Cardinal Caietan, who was then the Popes Legate in Germany, Luther appeared before him,
But neuerthelesse being gotten from the Cardinall, he went forward in his former contentions, and beside a publike disputation, which he held with Eckius at Lipsia against indulgences, he diuulged many other scoffing pamplets,
But nevertheless being got from the Cardinal, he went forward in his former contentions, and beside a public disputation, which he held with Eckius At Lipsia against Indulgences, he divulged many other scoffing Pamphlets,
Now you come in, to act your part and promise to proue by a cloud of witnesses, the falshood and impiety of the Popes doctrine concerning indulgences,
Now you come in, to act your part and promise to prove by a cloud of Witnesses, the falsehood and impiety of the Popes Doctrine Concerning Indulgences,
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His words in Latin, as you cite them, are, Peccatum in sacris muneribus dispensandis Leo mox grauiore cumulauit &c. In which words he makes no mention of indulgences,
His words in Latin, as you Cite them, Are, Peccatum in sacris muneribus dispensandis Leo mox grauiore cumulauit etc. In which words he makes no mention of Indulgences,
for Thuanus speaketh not those words of Luthers separation from the Church of Rome, but against altering the custome formerly obserued in the election of Ecclesiasticall Prelates in France;
for Thuanus speaks not those words of Luthers separation from the Church of Rome, but against altering the custom formerly observed in the election of Ecclesiastical Prelates in France;
What connexion hath this with Luthers reuolt from the Church of Rome, or with the doctrine of indulgences? You cannot excuse it from a Grand Imposture.
What connexion hath this with Luthers revolt from the Church of Rome, or with the Doctrine of Indulgences? You cannot excuse it from a Grand Imposture.
And for as much, as in many other things, and particularly, in that very point, they speake temeraiously and ouerlash, those their workes, you know, are forbidden by the Church:
And for as much, as in many other things, and particularly, in that very point, they speak temeraiously and overlash, those their works, you know, Are forbidden by the Church:
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why there was not so much necessity of vsing thē in those beginings, as afterwards. 3. He sheweth, that Catholike Deuines proue the vse of them, to be most ancient, out of the stations so much frequented in Rome;
why there was not so much necessity of using them in those beginnings, as afterwards. 3. He shows, that Catholic Divines prove the use of them, to be most ancient, out of the stations so much frequented in Room;
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Indulgences are not therfore to be contemned, as being admitted but of late: which is not only a false translation, but a manifest peruerting of the sense:
Indulgences Are not Therefore to be contemned, as being admitted but of late: which is not only a false Translation, but a manifest perverting of the sense:
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for Castro speaketh not of the doctrine or lawfulnesse of granting indulgences, but de earum vsu, of the vse of them, which therfore in your english you cunningly omit, that ou• of him you may proue the doctrine of them to be new.
for Castro speaks not of the Doctrine or lawfulness of granting Indulgences, but de earum vsu, of the use of them, which Therefore in your english you cunningly omit, that ou• of him you may prove the Doctrine of them to be new.
The third Author is Bellarmine, out of whom you cite these words : Thesaurus Ecclesiae spiritualis est fundamentum indulgentiarum: Which words you english Thus:
The third Author is Bellarmine, out of whom you Cite these words: Thesaurus Ecclesiae spiritualis est fundamentum indulgentiarum: Which words you english Thus:
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The ground of indulgences is the spirituall treasury of workes, consisting in the satisfactory, and meritorious workes of supererogation, done by the faithfull.
The ground of Indulgences is the spiritual treasury of works, consisting in the satisfactory, and meritorious works of supererogation, done by the faithful.
and then you tell vs out of Suarez, who those Schole men were, namely Mayzo, and Durandus. In this short passage of yours, there are almost as many vntruthes, and falsifications, as words.
and then you tell us out of Suarez, who those School men were, namely Mayzo, and Durandus. In this short passage of yours, there Are almost as many untruths, and falsifications, as words.
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but containe false doctrine repugnant to all Catholike Diuines, and in particular to Bellarmine, who in that very place teacheth, that meritorious workes,
but contain false Doctrine repugnant to all Catholic Divines, and in particular to Bellarmine, who in that very place Teaches, that meritorious works,
which is ignorantly spoken, and not taught by Bellarmine, nor any Catholike Diuine. 4. You father on him falsly those last words, Hoc (thesauro) caruisse dicunt Ecclesiam Doctores Louanienses:
which is ignorantly spoken, and not taught by Bellarmine, nor any Catholic Divine. 4. You father on him falsely those last words, Hoc (Thesauro) caruisse dicunt Church Doctors Louanienses:
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nor Bellarmine euer say, that Duraud denied this treasure of the Church, but only, that he held it to consist of the satisfactions of Christ, and not of the Saints.
nor Bellarmine ever say, that Duraud denied this treasure of the Church, but only, that he held it to consist of the satisfactions of christ, and not of the Saints.
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Which yet he speaketh by way of doubt, & Theologicall dispute, rather then affirmatiuely: for coming to deliuer his owne opinion, he sayth plainly and resolutely :
Which yet he speaks by Way of doubt, & Theological dispute, rather then affirmatively: for coming to deliver his own opinion, he say plainly and resolutely:
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And therfore the Church out of this treasure may communicate to one, or more, so much as may suffice to make satisfaction for their sinnes, either in part,
And Therefore the Church out of this treasure may communicate to one, or more, so much as may suffice to make satisfaction for their Sins, either in part,
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I conclude therfore, that the great cloud of witnesses, which you haue brought to iustify Luthers doctrin against indulgences, is either of Heretikes,
I conclude Therefore, that the great cloud of Witnesses, which you have brought to justify Luthers Doctrine against Indulgences, is either of Heretics,
And not vnlike to this, is your example of Firmilianus , who being for the time an obstinate mantainer of Rebaptization, was excommunicated by Stephen a holy Pope;
And not unlike to this, is your Exampl of Firmilianus, who being for the time an obstinate mantainer of Rebaptization, was excommunicated by Stephen a holy Pope;
and notwithstanding that Stephens sentence was imbraced by all the Catholikes of the world, and the doctrine of Firmilianus condemned by the holy Councell of Nice,
and notwithstanding that Stephen's sentence was embraced by all the Catholics of the world, and the Doctrine of Firmilianus condemned by the holy Council of Nicaenae,
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& to condemne Pope Stephen, as a Schismatike, for excommunicating him. Such examples. I confesse, you may find to defend Luthers departure from the Roman Church.
& to condemn Pope Stephen, as a Schismatic, for excommunicating him. Such Examples. I confess, you may find to defend Luthers departure from the Roman Church.
as that the Roman Church mantaineth new articles of fayth, and Satanicall doctrines; that she blasphemeth the truth, and tyrannically forceth men to subscribe:
as that the Roman Church maintaineth new Articles of faith, and Satanical doctrines; that she Blasphemeth the truth, and tyrannically forceth men to subscribe:
But you alleage Cassander whom you call our Cassander, notwithstanding that heretofore you haue had a double admonition , that he was a wicked heretike Prima classis, whose workes being condemned and prohibited by the Church are of no more authority with vs,
But you allege Cassander whom you call our Cassander, notwithstanding that heretofore you have had a double admonition, that he was a wicked heretic Prima classis, whose works being condemned and prohibited by the Church Are of no more Authority with us,
And as little to your purpose is another example, which here you adde of an Epistle of Robert Grosthead B. of Lincolne, taken out of the history of Mathew Paris, which was set forth corruptedly by English Protestants,
And as little to your purpose is Another Exampl, which Here you add of an Epistle of Robert Grosseteste B. of Lincoln, taken out of the history of Matthew paris, which was Set forth corruptedly by English Protestants,
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Out of this Epistle of Grosthead to Innocentius the fourth, you obiect a long passage, in which he acknowledgeth in most effectuall words his beliefe of the supreme authority of the B. of Rome.
Out of this Epistle of Grosseteste to Innocentius the fourth, you Object a long passage, in which he acknowledgeth in most effectual words his belief of the supreme Authority of the B. of Rome.
& therfore not to be a true mandate of the See Apostolike, and vpon that ground he made resistance vnto it, which the ciuill & Canon law in such cases declare to be lawfull.
& Therefore not to be a true mandate of the See Apostolic, and upon that ground he made resistance unto it, which the civil & Canon law in such cases declare to be lawful.
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without any impeachment to the authority of the Pope, and Church of Rome. SECT. XI. Whether Protestants had any Professors of their fayth before Luther.
without any impeachment to the Authority of the Pope, and Church of Rome. SECT. XI. Whither Protestants had any Professors of their faith before Luther.
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then to shew, that the Fathers & Doctors of Gods Church, in all ages from the beginning, haue professed and taught the same doctrine, he professeth and teacheth.
then to show, that the Father's & Doctors of God's Church, in all ages from the beginning, have professed and taught the same Doctrine, he Professes and Teaches.
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you new Iewes, you children of Caiphas, what predecessors of your names can you shew? To the same triall that most religious Emperor Theodosius prouoked the heretikes of his time:
you new Iewes, you children of Caiaphas, what predecessors of your names can you show? To the same trial that most religious Emperor Theodosius provoked the Heretics of his time:
and Macedonians, he demanded of them, whether they thought, that the ancient Fathers, which gouerned the Church before those dissensions in matter of Religion fell out, were holy and Apostolicall men? whether they did allow of their expositions of holy Scripture,
and Macedonians, he demanded of them, whither they Thought, that the ancient Father's, which governed the Church before those dissensions in matter of Religion fell out, were holy and Apostolical men? whither they did allow of their expositions of holy Scripture,
Lastly the same manner of arguing from the testimonies of Fathers was vsed in the sixth generall Councell, against the Monothelites, in the second of Nice, against the Image-breakers; and in the Councell of Florence, against the error of the Grecians, denying the holy Ghost to proceed from the Sonne.
Lastly the same manner of arguing from the testimonies of Father's was used in the sixth general Council, against the Monothelites, in the second of Nicaenae, against the Image-breakers; and in the Council of Florence, against the error of the Greeks, denying the holy Ghost to proceed from the Son.
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& to that end haue set forth Catalogues of the most learned Doctors of Gods Church, from the very time of Christ, shewing them to haue bene members of the Roman Church,
& to that end have Set forth Catalogues of the most learned Doctors of God's Church, from the very time of christ, showing them to have be members of the Roman Church,
The truth of this is to be seene in Iodocus Coccius a German, who (as it is declared in the Preface to his first Tome) being in his youth a Lutheran, afterwards partly by frequenting the Sermons of Catholike Preachers, partly by hearing disputations in Schooles, partly by obseruing the meruailous concord of Catholiks,
The truth of this is to be seen in Iodocus Coccius a Germane, who (as it is declared in the Preface to his First Tome) being in his youth a Lutheran, afterwards partly by frequenting the Sermons of Catholic Preachers, partly by hearing disputations in Schools, partly by observing the marvelous concord of Catholics,
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and the fatall discord of Protestants in matters of fayth, partly by considering seriously, and weighing with himselfe, that the Churches of Protestants were confined to a few Prouinces,
and the fatal discord of Protestants in matters of faith, partly by considering seriously, and weighing with himself, that the Churches of Protestants were confined to a few Provinces,
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And aswell for the confusion of heretikes, & confirmation of Catholikes, as also to yeild vnto all men, a reason of his fayth, he vndertooke an immense labor (in which he spent 24. yeares) of reading the workes of all the ancient writers of the Greeke and Latin Church,
And aswell for the confusion of Heretics, & confirmation of Catholics, as also to yield unto all men, a reason of his faith, he undertook an immense labour (in which he spent 24. Years) of reading the works of all the ancient writers of the Greek and Latin Church,
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and out of them, hath in two large Volumes (which he intituled (Thesaurus Catholicus) demonstrated most exactly, that they were all of the beliefe of the now Roman Church,
and out of them, hath in two large Volumes (which he entitled (Thesaurus Catholicus) demonstrated most exactly, that they were all of the belief of the now Roman Church,
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The like paines hath bene taken by Doctor Sanders in his Monarchia visibilis, by Iacobus Gaulterius in his Tabula Chronographica, against the French Huguenots,
The like pains hath be taken by Doctor Sanders in his Monarchia visibilis, by Iacobus Gaulterius in his Tabula Chronographica, against the French Huguenots,
and by Doctor Norrice in his Antidote & Appendix against English Protestants. The like haue other learned writers done out of the workes of diuers ancient Fathers;
and by Doctor Nourice in his Antidote & Appendix against English Protestants. The like have other learned writers done out of the works of diverse ancient Father's;
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Ioannes Nopelius, out of S. Ambrose; Cornelius Schultingus, out of S. Hierome; and Hieronymus Torrensis, out of S. Augustine, intituling their workes the Confessions of those Fathers,
Ioannes Nopelius, out of S. Ambrose; Cornelius Schultingus, out of S. Jerome; and Hieronymus Torrensis, out of S. Augustine, intituling their works the Confessions of those Father's,
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This the best learned Protestants knew they could not performe, and therfore were enforced to say (as you haue heard the Church of Christ was altogether inuisible,
This the best learned Protestants knew they could not perform, and Therefore were Enforced to say (as you have herd the Church of christ was altogether invisible,
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But you with other late English Protestants ashamed of so faythlesse a paradoxe, mantaine that the Church of Christ (which you hold to be yours) was neuer wholly
But you with other late English Protestants ashamed of so faithless a paradox, maintain that the Church of christ (which you hold to be yours) was never wholly
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Ribera in Apocal c. 1•. n. 47. Pontificem cum multitudine Sanctorum eijcient. Nam multi viri boni, ex has potissimùm Ciuitate, •iecto Pontifici adhaerebunt.
Ribera in Apocalypse c. 1•. n. 47. Pontifex cum multitudine Sanctorum eijcient. Nam multi viri boni, ex has potissimùm Ciuitate, •iecto Pontifici adhaerebunt.
Riber a cap. 17 n. 20. in vers 16. Ex hoc, quod nunc ait Apostolus, intelligitur Roman euertendam antequam Antichristus regnare incipiat, vel certè ipso initio regni eius.
River a cap. 17 n. 20. in vers 16. Ex hoc, quod nunc ait Apostles, intelligitur Roman euertendam antequam Antichrist Reign Incipiat, vel certè ipso initio Regni eius.
August ep. 1•2. A postolitae Cathedrae principatum. Item, the foure Primates of Afrike in their Synodical Epistle to Pope Theodor. in Conc. Lateran. 1. Consul. 2. Bintom. 2 pag. 1078. Patri Patrum & summo omnium Praesulum Pontifici Theodoro. By which is answered what you alleage pag. 46. out of the 26. Canon of the Councell of Carthage.
August Epistle. 1•2. A postolitae Cathedrae Principatum. Item, the foure Primates of Africa in their Synodical Epistle to Pope Theodorus. in Conc Lateran. 1. Consul. 2. Bintom. 2 page. 1078. Patri Patrum & Summo omnium Praesulum Pontifici Theodoro. By which is answered what you allege page. 46. out of the 26. Canon of the Council of Carthage.
Hieron. Dialog. cont. Lucifer. Illi ipsi Episcopi qui Rebaptizandos haereticos cum Cypriano statuerunt, ad antiquam consuetudinem reu•luti, nouum emis•re decretum.
Hieron. Dialogue. contentedly. Lucifer. Illi ipsi Bishops qui Rebaptizandos haereticos cum Cypriano statuerunt, ad antiquam consuetudinem reu•luti, Novum emis•re decretum.
