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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18305	The second part of the Defence of the Reformed Catholicke VVherein the religion established in our Church of England (for the points here handled) is apparently iustified by authoritie of Scripture, and testimonie of the auncient Church, against the vaine cauillations collected by Doctor Bishop seminary priest, as out of other popish writers, so especially out of Bellarmine, and published vnder the name of The marrow and pith of many large volumes, for the oppugning thereof. By Robert Abbot Doctor of Diuinitie.; Defence of the Reformed Catholicke of M. W. Perkins. Part 2	Abbot, Robert, 1560-1618.	1607 (1607)	STC 49; ESTC S100532	1,359,700	1,255

cauilleth but we make the Church as the hand of God whereby he putteth the Scriptures into our hands and priuate spirit doth no more but subscribe to the testification of the Church But now if Maister Bishop will question the publike testimonie of our Church as touching knowledge what Scriptures are to be deliuered we answer him that such and such onely we acknowledge and deliuer by our testimonie because by like testimonie those onely haue beene acknowledged and deliuered vnto vs. Here then we referre our selues to Tradition and therefore all that Maister Bishop alledgeth to the end of this section is but fighting with a shadow of his owne and nothing against vs. He saith in the end that Brentius and Chemnitius admit of this Tradition albeit they reiect all other Traditions beside this one whereas Chemnitius setting downe eight kindes of Traditions acknowledgeth seuen of them and determineth our defence against the Papists to consist in one kinde onely We fight not against the word we know it hath his vse Maister Perkins in three conclusions here acknowledgeth Traditions the Church of Rome hath brought it by her abuse to one speciall vse and meaning and in that vse onely wee impugne it namely as it importeth matters not of temporarie rites and ceremonies indifferently vsed but of perpetuall doctrine and faith which neither in word nor in meaning can be verified and confirmed by the written word presupposed and acknowledged to be the word of God In this sence wee denie Traditions the name otherwise we reiect not wee say that by testimonie of Tradition the notice of the canonicall Scriptures is giuen vnto vs. This Maister Bishop thinketh should make for the credit of their Church of Rome dreaming that this must be by the tradition of that Church or that that Church must be the witnesse vnto vs of this tradition But therein hee very much deceiueth himselfe amongst all the traditions mentioned by the auncient Writers wee neuer finde this tradition that for the number of the bookes of canonicall Scripture wee must take the tale and tradition of the Church of Rome If he can make good any such tradition he shall finde vs much the more fauourable for all the rest Otherwise we doe not know why it should not be as readie for the Church of England to iudge which are canonicall Scriptures as it is for the Church of Rome What meanes should they haue for the discerning of them that is not as open to vs as it is to them We take the account of holy Scriptures in the same sort as the auncient Church did o Ruffin in exposit symb Secundum traditionem patrum Sicut ex patrum monumentis acceptmus Hilar. prolog in Psal Secundū traditiones veterum according to the tradition of the fathers and out of the monuments of the fathers Wee reckon those onely for canonicall bookes which from the time of the Apostles haue had certaine and vndoubted testimonie to be so testimonie I say of so many Churches and nations and peoples to which at first they were deliuered and thenceforth vsed amongst them to be read in their Churches expounded in their pulpits meditated in their houses which the fathers haue perpetually cited in their bookes and opposed in generall Councels against Schismatikes and heretikes to which they haue attributed all authoritie for the deciding and determining the causes and controuersies of the Church p Aug. in Ioannis epist. tract 2. Contra quas nullus audeat loqui qui se vult quoquo modo vocari Christianum against which none dare speake saith Saint Austine who will in any sort be called a Chrstian man q Idem cont faust l. 11. cap. 5. Excellentia canonicae authoritatis veteris noui testamenti Apostolorum confirmata temporibus per successiones episcoporum propagationes ecclesiarum tanquam in sede quadam sublimiter constituta est cui serutat omnis fidelis pius intellectus The excellencie of the canonicall authoritie of the old and new testament saith he againe being confirmed in the time of the Apostles hath by succession of Bishops and propagation of Churches beene set in a high and loftie seate that all faithfull and religious vnderstanding may be seruant vnto it Now by the Scriptures which thus irrefragably and vnquestionably haue beene receiued vniuersally of the whole Christian world wee learne to iudge of those bookes adioined to the old testament whereof question is betwixt the Church of Rome and vs. For in those bookes as touching the old testament we learne that r Rom. 2.2 to the Iewes were committed the words of God whereof it followeth that none are to be accounted the words of God that were not committed vnto them The bookes committed to them our Sauiour Christ nameth to haue beene ſ Luk 24.44 Moses and the Prophets and the Psalmes and calleth these t Ver. 27. all the Scriptures as before was noted Because then these are all the Scriptures and those which we seclude from the Canon are none of these it followeth that by the sentence of Christ himselfe they are declared to be no Scriptures And hereto agreeth the auncient tradition of the Church of the Iewes recorded by Iosephus who acknowledgeth that they had u Ioseph cont Apion lib. 1. Sūt nobis solummodo duo viginti libri quorū iustè fides ad nutitur Horum quinque sunt Moseos c. Amorie Moseos vsque ad Artaxerxem Persarū regem Prophetae temporum suorum res gestas conscripserunt in tredecim libris Reliqui vero quatuor hymnes in Deum vitae humanae praecepta noscuntur continere onely two and twenty bookes to which iustly they gaue credit whereof fiue are the bookes of Moses From whom to the time of Artaxerxes King of Persia the Prophets wrote the matters of their times in thirteene bookes which are thus reckoned 1. Iosuah 2. the Iudges with Ruth 3. the two bookes of Samuel 4. the two bookes of Kings 5. the two bookes of Chronicles 6. Ezra and Nehemiah 7. Esther 8. Iob. 9. Esay 10. Ieremy 11. Ezechiel 12. Daniel 13. the booke of the twelue lesser Prophets The other foure saith he containe Hymnes and Songs to God and precepts of humane life which are the Psalmes the Prouerbs Ecclesiastes and the Canticles Of those things which were afterwards written hee saith x Ab Artaxerxe vsque ad nostrum tempus singulae sunt conscripta nō tamen priori simili fide sunt habita cò quod non fuerit cert● successio prophetarum that they were not of like credit to the former because there was no certaine succession of Prophets amongst them This tradition the Iewes hold constantly and inuiolably till this day and in their dispersion through the world do still giue witnesse to the bookes that were deliuered to their fathers God by his prouidence appointing them to be y August cont faust lib. 12. cap. 23. Quid est hodie gen●

which were before written by Moses and the Prophets who all prophecied of the Messias the Christ and annointed of the Lord in whom God should be God with vs who should procure our peace with God the remission of our sins and euerlasting blisse m Rom. 1.2 In their writings the Gospell was promised n Cap. 3.21 they testified the righteousnes of God by the faith of Iesus Christ to all and vpon all that do beleeue o Act. 10.43 they gaue witnesse that through his name euery one that beleeueth in him should haue forgiuenesse of sinnes by them the doctrine of saluation was from time to time published to the Church The perfection and accomplishment of this hope depended vpon the incarnation death and resurrection of Iesus Christ These things in the p Gal. 4.4 fulnesse of time God made good he sent his Son made of a woman and made vnder the law to redeeme them that were vnder the law who to that end q 1. Cor. 15.3 died for our sinnes according to the Scriptures and was buried and arose the third day according to the Scriptures It remained now that it should be knowne that this was he whom the Father had sealed and sent for the working of our redemption Therefore S. Iohn to that effect saith These things are writtē that ye may beleeue that this Iesus is that Messias that Christ r Ioh. 1.41.45 of whom Moses in the law and of whom the Prophets did write the hope of the Fathers the light of the Gentiles the glory of Israel that so beleeuing ye may according to the promise of God haue life through his name Albeit therefore he hath in his Gospell cōprehended the summe of all that we beleeue yet we may conceiue that he vseth those words not so much to set forth the fulnes of that that he himselfe hath written as to signifie that he hath sufficiently set foorth the accomplishment of those things which were written by Moses the Prophets in the beleefe wherof consisteth the obtaining of euerlasting life And yet thirdly without impeachment of any thing already said it is very likely that S. Iohn writing his Gospell last of al cōpiling together the 4. Gospels spake these words not only as touching that which he himself had written but also of all written by the rest of the Euangelists to signifie the vse therof in such sort as I haue said to which Cyrils words before mentioned seem to haue respect But howsoeuer we wil conceiue thereof we cannot doubt but that S. Iohn would giue to vnderstand that by the written Gospel and word of God we are sufficiently instructed to that faith in Christ whereby we attaine to liue with him As for M. Bishops question if S. Iohns gospell alone be sufficient what need the other three gospels the Acts of the Apostles c it is but his cuckoes song which he hath sung before And he may euen as well say what needed any Euangelist to write any story which another had before written whē S. Mathew had written the passiō of Christ what needed the rest to mentiō again any thing that he had written When S. Paul in the Epistle to the Galathians had first handled the question of iustification what need was there that he should handle it again in his Epistle to the Romanes When Dauids thanksgiuing for deliuerance from his enemies was set downe in the 18. Psalme what needed the same to be mentioned againe in the ſ 2. Sam. 22.1 second book of Samuel A number of such idle questions he might make of diuers things set downe in diuers places in the very self same words and of an infinite number of sayings which haue other to answer thē to the very same effect But the wisedom of God hath thus thought good to prouide for our saluation not onely sufficiently but abundantly by the consent of diuers persons writing diuersly in diuers places and at diuers times to confirme vs so much the more in the beleef of those things that are written to giue vs oftē occasion to remember and consider the same things to exercise our meditation and studie in comparing those things that are diuersly set downe to sharpen our diligence in searching out the accord of those things that seem to differ to set forth in the variety of his words the riches of his wisdome that there may be therin both to edify the simple and weake and yet to busie the heads and vnderstanding of the learned that it may neither be abhorred by the one nor contemned by the other For these and other causes it hath pleased God that what is written sufficiently by one should yet be writtē by other also But M. Bishop in the end howsoeuer the matter go prouideth sufficiently for himself For he telleth vs finally that although S. Iohns gospel were al-sufficient yet should not traditions be excluded And why so for Christ saith in it in plaine termes saith he that he had much more to say vnto his Apostles but they as then being not able to beare it he reserued that to be deliuered vnto them afterwards And how then must we think that he deliuered those things Marry of those high mysteries S. Iohn recordeth not much in his gospel after Christs resurrectiō and so many of them must be deliuered by tradition vnwritten Here thou seest gentle Reader a budget large inough to receiue all the Popes traditions we shal not need to doubt now but that he wil proue what he list if it be for his turne without question it was one of those things that the disciples could not beare til after Christ was risen from the dead and then he left it to them by tradition But I wold haue thee to obserue what a note S. Austin gaue long ago concerning that speech of Christ August in Ioā tract 97. Omnes insipientissimi haeretici qui se Christianos vocari volunt au dacias figmentorum suorū quas maximè exhorret sensus humanut hac occasione Euangelicae sententiae colorare conatur vbi Dominus au Adhuc multa c. quasi haec ipsa sint quae tunc discipul● portare non poterant t All foolish heretiks who yet desire to be called Christians do seek to colour the presumptions of their deuices euē such as humane sense abhorreth by the pretence of that sentence of the Gospell where Christ saith I haue many things yet to say vnto you but ye are not yet able to beare them as if these were the things which the disciples then were not able to beare M. Bishop then by alledging this place for the making good of their traditions hath gained thus much that we must now account him as also his fellows in the like case amongst foolish heretiks who affirming wicked abhominable deuices which they cannot proue wil make vs beleeue that they are things which Christ had to say to his disciples and they were not able to beare

hitherto The seuenth session which is the last containeth the Synodicall definition of the Councell for images to be worshipped and their subscriptions thereto with their certificate thereof to the Emperour Constantine and his mother Irene the Emperesse as also to the Bishops of all Churches Thus thou hast gentle Reader a briefe of the comedy of M. Bishops learned Councell though I confesse I am farre from acting it to cause thee that mirth that the reading of the Councell it selfe would do Their speeches are so ridiculous so vnsauoury so voide of all Christian grauitie and vnderstanding as that thou wouldest think they al spake but in a dreame or as being scant sober to aduise of that they say Albeit there are two things which I wish thee therein to obserue first that they approoue no other images but onely of Christ incarnate and of the Saints and do wholy condemne the making of any images of God as appeareth by the epistles of Germanus by the speeches of Leontius against the Iew of Iohn Bishop of Thessalonica against the Pagan of Constantine the Deacon the custos rotulorum of the Church of Constantinople in the fourth and fift actions The second is that they wholy deny to images the worship of latria which they terme the worship proper to God onely as appeareth by the epistle of Tharasius to Constantine and Irene in the seuenth act In both which points the church of Rome hath gone beyond them not doubting to make images of God the Father in the likenesse of an old man as M. Bishop hath before acknowledged and of the holy Ghost in the forme of a Doue and by the common iudgement of her Diuines hauing affirmed that the worship of latria is to be giuen to the image of Christ and his crosse as hath bene before shewed and by practise yeelded no lesse to the images of all the Saints Thus haue they exceeded the measure of the idolatrie there decreed and neuer ceased till the superstitions of the people had in a manner fully matched all the abhominations of Pagan and heathen men The Councell being ended a copie thereof was sent to Charles the great who at that time was king of France He hauing receiued it sent it ouer into this land to haue the iudgement of the Church here concerning the matter of it What followed let it appeare by the narration of our old English historian Roger Houedon recited also by Mathew of Westminster a Roger. Honed Annal. part 1. ann 792. Carolus rex Francorum misi● Synodalem librū ad Britanniam sibi à Constantinopoli directū in quo libro heu proh dolor multa inconuementia verae fidei contraria reperiebantur maximè quòd penè omnium Orientalium doctorum non minùs quàm trecentorum vel eo ampliùs Episcoporū vnanima assertione confirmatum fuerit imaginesadoraeri debere quod omninò Ecclesia Dei execratur Cōtra quod scripsit Albinus epistolam ex authoritate diuinarum scripturarum mirabil●ter affirmatā illamque cum eodē libro ex persona Episcoporum ac Principū nostrorū regi Francorū attulit Idem habetur apud Mat. West monasteriensem In the yeare 792. Charles the king of France sent a synodicall booke into Brittaine which had bin directed to him from Constantinople in which booke alas for wo many things were found inconuenient and contrary to the true faith specially for that by the agreeing assertion of almost all the Easterne Doctor being no lesse then three hundred Bishops or more it was decreed that images ought to be worshipped which thing the Church of God holdeth altogether accursed Against which Albinus wrote an Epistle wonderfully fortified by authoritie of holy Scriptures and in the name of our Bishops and Nobles caried the same with the booke to the king of France By this we see what credite M. Bishops Nicene Councell had with the auncient Church of this land and that he doth but play the Sycophants part in that hee goeth about now so highly to commend the same vnto vs contrary to so notable a iudgement of our forefathers and auncesters so long ago yea we see how impudently they lie in saying that our forefathers from the beginning were of the same religion that the Church of Rome is of now But that was not all that Charles did for he caused also a Councell to be assembled at Franckford in Germanie of the Bishops of Italy France and Germanie who with common voyce condemned that Nicene Councell and plainly declared that the sentence thereof for worshipping of images was contrary to the word of God Abbas Vrspergensis speaking of this Franckford Councell hauing shewed that therein the heresie of Felix was condemned who held that Christ was but by adoption the Sonne of God addeth further b Abb. Vrsperg Chron. anno 793. Synodus et●ā quae ante pautos ānos in Constātinopoli co●gregata sub Irene Constantino filio eius septima vniuersalis ab ipsis appellata est vt nec septima nec aliquid diceretur quasi superuacuae ab omnibus ab●icata est The Synod also which a few yeares before was assembled at Constantinople for there it was first begun vnder Irene and Constantine and by them called the seuenth and an vniuersall or generall Councell was by them all reiected as voide that it should neither be called the seuenth nor any thing else So saith Regino also conèerning the same councell c 〈…〉 lib. 2. ann● 〈◊〉 Pse● 〈◊〉 Graecor●m●●● pro ado●●●● maginibus ●●cerant a pe●●●ficibus reiecta est The false Synod of the Greekes which they had caused for the worshipping of Images was reiected by the Bishops there The acts of this councell were published in a booke vnder the name of Charles himselfe as hath bene before said and a copy thereof was sent to Adrian the Bishop of Rome who to the Nicene coūcel had binone of the great maisters for the worshipping of Images He poore man playing the part of an Abbreniator taking out of the booke what he list and as he list taketh vpon him to write an answer to it some part whereof is still to be seene adioined to that * Concil tom 3. edit surij appen Nicen. concil 2. Nicene councell but it is so pitifull an answer as may well giue vs to vnderstand what is to be thought of the whole matter Surius the Friar saw so much very well but he handsomely to colour the matter saith d Surius ibid. Lectors Plerunque dum non satis ap tè aduersarijsrespondere imperito lectori videre potest eostanquā aliud agens egregiè slagellat Whilest commonly to the vnskilfull Reader he may seeme not fitly enough to answer his aduersaries he as it were being about another matter scourgeth them notably This was a Friarly deuice to make the vnskilfull beleeue that there are some deep mysteries in Adrians words which euery man cannot see whereas any wise man may see that his answers are