is properly theirs is of farre latter time and though they had beene then yet had beene persecuted only for that profession of Christ which is common both to vs and them The Donatists alleaged that p Aug. cont Epist GaudeÌ„t l. 2. c. 30. Per iustitiam non veraÌ„ sed vestram ad Imperatorum curam pertinere cause huiusmodi non deberent Emperours and Princes had nothing to doe in Church matters And q Idem Epist 48. Vos quibus crimen videtur de inimicis communionis nostra Christiono Imperatori aliquid conqâ—eri held it for a great fault in the Catholike Bishops to complaine to the Emperour of them r Optat. lib. 3. Quid est Imperatori cum Ecclesia What hath the Emperour to doe with the Church saith their Pope Donatus and so his followers Å¿ Aug. in psal 57. Quid nobis Regibus inquiunt Quid nobis Imperateribus What haue we to doe with Kings what haue Emperours to doe with vs for the teaching of the people of Israel t Idem cont Gaudent Epist l. 2. c. 26. Ad docenduÌ„ populum Israel omnipotens Deus Prophetis pr 〈…〉 ium dedit non Regibus imperauit Saluator ammarum Dominus Christus â—d insi 〈…〉 dam fidem piscatores non milites misit saith Gaudentius God gaue charge to Prophets and not to Kings and our Lord Christ the Sauiour of soules sent Fishermen not Souldiers for the planting of the faith thus vpbraiding the Emperours for condemning their Schisme and for vsing power and force of armes for repressing the infinite rage of their madde-brained Circumcellions Thus they say to Marcellinus the Tribune whom the Emperour had appointed to be Iudge in the conference at Carthage u Capit. gest collat Caâ—â—hag 3. c. 295. Si Christus non es cur de Sacerdâ—tibus iudicas Hoc iudicium Christo seruandum est If thou bee not Christ why doest thou iudge of Priests this iudgement must be reserued for Christ And another of them that x Aug. Epist 162. Non debuit Episcopus Proconsulari iudicio purgari a Bishop should not haue his purgation at a Lieutenants iudgement and therefore Donatus their Patriarch writeth contemptuously to Gregory one of the Emperours Officers y Optat. lib. 3. Adquem sic scribere minimè dubitauit Gregori macula Senatus dedecus Praefectorum caetera talia Gregory the blot of the Senate the disgrace of Lieutenants with other termes of the same kinde as Optatus hath reported Of the same humour are the Papists who make the Prince z Dist 96 Si Imperator Filius est non Praesul Ecclesia quod adreligionem coÌ„petit discere ei conuenit non docere c. Ad Sacerdotes Deê° voluit quae Ecclesiae disponenda sunt pertinere non ad seouli Potestates c. Imperatores Christiani subdere debâ—nt executiones suaâ— Ecclesiasticis Praesulibus non praeferre a sonne only and not a Gouernour of the Church who must learne and not teach what appertayneth to religion because God would haue Church matters to belong to Priests not to the secular powers and Christian Emperours are to submit their executions to the rulers of the Church Therefore they hold the Commissioners and Officers of Princes to bee incompetent Iudges in their causes they carry themselues contemptuously and despightfully towardes them they thinke it lawfull by equiuocations and mentall reseruations to abuse them because they will not acknowledge any subiection to them The Donatists a Aug. Epist 48. Multis adituÌ„ intrandi obserebaÌ„t rumores maledicoruÌ„ qui nescio quid aliud nos in Altare Deiponere iactirabaâ—t by false rumours discouraged and terrified men from comming to Church and amongst other thinges gaue out of the Catholike Bishops that some of them b Optat. l. 3. 7. Dicebatur venturos Pâ—ulum Macarium qui interessent Sacrificio vt cum Altaria solenitèr aptarentur profeâ—rent illic imaginem quam primò in Altare ponerent sic Sacrificium offerretur Hoc cùm acciperent aures percussi sunt animi c. vt omnis qui hoc audierat diceret Qui degustat de sacro gustat at the time of the celebration of the Sacrament did set an Image vpon the Altar or Communion table whereat the minds of men were greatly moued and euery one said He that tasteth thereof tasteth of a prophane thing so contrary was it holden to religion then which c Of Images sect 9. M. Bishop approueth now to set Images vpon the Altar But in this also the Papists are their followers who in the like sort deuise rumours and tales of our diuine Seruice and put strange conceipts thereof into the minds of men that without cause they may abhorre to haue any communion with vs. The Donatists alleaged their d August Epist 162. Prolata sunt à partibus vestris gesta quaedam quibuâ— recitatum est c. Temerarium Concilium quamlibet numerosissimum owne Councels assembled by their owne authority and managed wholly by themselues for defence of their cause both against the e IdeÌ„ in psal 57. Lectum est Concilium Bagaitanum vbi damnati sunt Maximianistae Et coÌ„t lit Petil. l 2. c. 43. Plenarij CoÌ„cilij vestâ—i ore damnasâ—is Maximinianists their owne Schismatikes against the Bishops and Pastors of the Catholike Church Euen so doe the Papists alleage against vs their owne partiall conuenticles wherein they themselues haue been both accusers witnesses and iudges and wherein none hath beene suffered to sit but only such as haue first been sworne solemnly to the Pope The Donatists f Aug. Epist 137. Non habendo in causa sua diuâ—sionis quod defendant non nisi hominuÌ„ crimina colligere affectant â—aipsa plura falsissimè iactant vt quia ipsam diuiâ—a Scripturae veritatem c. criminari obscurare non possunt homines per quos pradicatur adducaÌ„t in odâ—uÌ„ not knowing how sufficieÌ„tly to make good their cause and rent from the Church by argument and reason sought to make themselues the more plausible by deuising and publishing crimes and slanders against them who in the behalfe of the Church were aduersaries to them that men disliking the persons of men might consequently thinke the worse of the truth of God that was maintained and defended by them In the same steps the Papists walke with whom nothing is more common in all their bookes then to labour by strange odious imputations to blemish the names of Luther Caluin Beza and all other by whom the gospell of Christ hath beene specially defended yea generally of the Bishops and Ministers of our Church that bringing men into hatred and detestation of the men they may cause them to like the worse of the faith and religion which they did or doe teach g Collat. Cartag 3. c. 30. Dâ—natistâ—â— nos appellaÌ„dos esse credunt cum si nominum paternorum
the Catholike or Vniuersall Church discountenancing all partiall and schismaticall combinations and meere impudency is it by those or any other wordes of Austin to challenge to the Church of Rome an authority or superiority of gouernement ouer other Churches when as wee see that both Austin and the rest of the Bishops of Africa did with one consent vtterly disclaime the same Hitherto therefore wee see no cause to attribute to the Church of Rome any such priuiledges as M. Bishop pretendeth and the lesse opinion haue wee that any such there are for that hee bringeth no shew of proofe but onely by wresting and falsifying the Authours whom hee alleageth in that behalfe W. BISHOP §. 3. HEre comes in Master Abbots second proposition but the CHVRCH of Rome is a particular CHVRCH in which is as great doubling and deceit as in the former for albeit the Church of Rome doe in rigour of speech only comprehend the Christians dwelling in Rome yet is it vsually taken by men of both parties to signifie all Churches of whatsoeuer other Country that doe agree with the Church of Rome in faith and confesse the Pastor thereof to be the chiefe Pastor vnder Christ of the whole Church Like as in times past the Roman Empire did signifie not the territory of Rome alone or Dominion of Italie but also any nation that was subiect to the Roman Emperor Euen so the whole Catholike Church or any true member thereof may be called the Roman Church à parte principaliore because the Bishop of Rome is the supreme head of their Church Wherevpon if you demand of a French Catholike of what Church he is his answere will be that he is of the Catholike Roman Church where he addeth Roman to distinguish himselfe from all Sectaries who doe call themselues sometimes Catholikes though most absurdly and to specifie that hee is such a Catholike as doth wholly ioyne with the Roman Church in faith and religion Euen as the word Catholike was linked at first with Christian to distinguish a true Christian beleeuer from an Heretike according to that of Pacianus an ancient Authour Christian is my name Epistola ad Simphorian Catholike is my surname so now adaies the Epitheton Roman is added vnto Catholike to separate those Catholikes that ioyne with the Church of Rome in faith from other sectaries who doe sometimes call themselues also Catholikes though very ridiculously because they be diuided in faith from the greatest part of the vniuersall world Out of the premises may bee gathered that the Roman Church may well signifie any Church that holdeth and maintayneth the same faith which the Roman doth whence it followeth that M. Abbot either dealt doubly when he said the Roman Church to be a particular Church or else he must confesse himselfe to be one of those Doctors whom the Apostle noteth For not vnderstanding what 1. Tim. 1. vers 7. they speake nor of what they affirme R. ABBOT HEre is a new-found distinction and I confesse my selfe to be one of those Doctors that know it not and wee see that M. Bishop as great a Doctor as he is yet can bring neither Scripture nor Father nor Councell nor Story nor any ancient writer whatsoeuer for the warrant of it but such as it is wee must take it barely vpon his owne word The Church of Rome hath abused the world vnder pretence of the name of the Catholike Church alleaging falsly of it selfe that which is truly said of the Catholike Church that without the Church there is no saluation To discouer this fraude we instruct men as truth is that the Church of Rome is but a particular Church and therefore cannot be called the Catholike that is the vniuersall Church and therefore againe that it is but a meere mockery of Popish impostours whereby they say that out of the Church meaning the Church of Rome there is no saluation To this M. Bishop answereth that in that proposition The Church of Rome is a particular Church there is doubling and deceipt And how I pray Forsooth albeit the Church of Rome in rigour of speech doe comprehend only the Christians dwelling in Rome yet it is vsually taken to signifie all Churches of other Countries agreeing in faith with the Church of Rome and confessing the Pope to be chiefe Pastor of the whole Church Where it is to be obserued how hee setteth himselfe meerely to circumuent and cosen his Reader For it being admitted that the Church of Rome is taken to signifie all Churches of other Countries agreeing in faith with the Church of Rome and confessing the Popes chiefty ouer them yet this nothing hindereth but that the Church of Rome is still a particular Church or a part only of the Church because the whole Church doth not agree nor euer hath agreed to giue to the Pope and Church of Rome that chiefty which they require For how many Churches are there not in Europe only but also in Asia and Africa that deride that claime of theirs and neither yeeld nor acknowledge any such superiority to belong vnto them Yea and his owne instance of the Roman Empire confoundeth him in this behalfe because as the Roman Empire was not the Empire of the whole world but imported only the Countries subiect to the Romans there being many other Dominions and Kingdomes that were neuer subiect vnto them euen so the Roman Church is not the Church of the whole world which is the Catholike Church but signifieth only those Churches which professe subiection to the Bishop of Rome there being many other Churches which professe no such subiection Now therefore be it so that the Church of Rome is so vsually taken to signifie other Churches submitting themselues to the Church of Rome M. Bishop for all this to his purpose is neuer a whit the nearer vnlesse he can shew that the Church of Rome is taken to signifie the whole Catholike Church of Christ For if it be not the whole Catholike Church then it is but a member and part thereof and therefore only a particular Church Tell vs then M. Bishop is it any where to be found that the Roman Church is taken to signifie the whole Catholike Church Marke I pray thee gentle Reader how it sticketh betwixt his teeth Faine hee would speake it and yet because hee knoweth it to bee an absurd lye his heart faileth him and only faintly hee telleth vs The whole Catholike Church may be called the Roman Church But M. Bishop doe not tell vs what in your foolish conceipt may bee tell vs what hath beene done The Fathers were interested in this cause as well as wee they haue told vs of the East Church and the West Church the Greeke Church and the Latin Church they haue infinite times made mention of the Roman Church but shew vs that euer they meant by the Roman Church to signifie the whole Church Here hee is blancke and can say nothing and if he would say any thing the
vaine collections meere mockeries of simple and credulous persons very vnfit to stablish and resolue the conscience of any sober or aduised man CHAP. III. That the name of Catholikes is abused by the Papists and is in their abuse a Donatisticall and hatefull name of faction and schisme ANSWERE TO THE EPISTLE THere was reason why Austin should be moued with the name of Catholike c. to Now as of this Catholike Church c. W. BISHOP §. 1. SAint Augustine indeede was so much moued with the name of Catholike that he alleageth Cont. Epist Fund c. 4. De vera Relig. c. 7. it to haue beene one principall cause which kept him in the lappe of the Church And elsewhere very often exhorteth all Christians To hold the communion of that Church which both is Catholike and knowne also by that very name not only to her owne followers but also to others And the selfe same reason alleaged by M. Abbot himselfe which caused that most holy wise and learned Father to esteeme so highly of that title Catholike is now of great force to perswade all reasonable men to make themselues members of the Roman Church for by ioyning in society of faith with the Church of Rome they shall communicate with the Church spred ouer the whole world because the faith and religion of the Church of Rome hath beene generally receiued all the world ouer as our aduersaries themselues doe confesse The name Catholike is by the Protestants Donatistically applied to their schismaticall congregation that neither are nor euer were scattered all the world ouer but be inclosed and confined within certaine Countries of Europe is the Donatists were within the bounds of Afrike Most sottishly then to vse his owne wordes doth M. Abbot affirme the name Catholike to be applyed by vs of the Roman religion vnto the particular Church of Rome when as we call all other Churches of what Countrey soeuer that with the Church of Rome keepe intirely the same faith Catholike And men of all other nations doe we call Catholikes as well as those who are Romans borne because they all beleeue and confesse the same one Catholike faith that is extended ouer all the world R. ABBOT THe name of the Catholike Church might iustly moue St. Austin to continue in the society thereof when vnder that name a August coÌ„t Epist Fundam cap. 4. Tenet ipsum Catholica nomen quod non sine causa inter tam multas hâ—rescs ista Ecclesia sola obtinuâ—t Catholike he saw the communion of a Church successiuely continued from the time of the Apostles throughout the world and that only communion euery where termed by that name There was reason for him to exhort men b Idem de vera relig cap. 7. Tenenda est eius Ecclesiae communicatio quae Catholica est Catholica nominatur non solum à suis verumetiam ab omnibus inimicis to hold communion with that Church which was thus Catholike or Vniuersall and so called both of the friends and of all the enimies thereof and thereby to be fortified against all hereticall distractions and separations as knowing that to draw them away from this communion should bee to draw them away from the Church of Christ The appellation of Catholikes according to the originall of it as I haue c Chap. 2. § 4. before noted importeth an interest holden by them that are so called in this vniuersall communion without renting themselues by heresie or schisme from the common society and fellowship of the Church In this only meaning is it rightly vsed and they are meere vsurpers of it who take it to themselues without this or in any other sense Now whereas M. Bishop according to that sense as he pretendeth telleth vs that that name is of great force to perswade all reasonable men to make themselues members of the Roman Church he is greatly deceiued himselfe and doth but seeke to deceiue others therein because they wholly faile in the ground of it the Church of Rome being neither Catholike indeede as St. Austin requireth nor so called by any other but only by it selfe Who is there in the world so madde as to call the Roman Church the Catholike Church but only they that are drunke by drinking of the same cup He saith that we confesse that the faith and religion of the Church of Rome hath beene receiued all the world ouer but that is both waies a lye because neither doe we confesse so much neither was it euer so And therefore whereas he saith that by ioyning in society of faith with the Church of Rome we shall communicate with the Church spred ouer the whole world hee againe abuseth his Reader there being at this day no Church in Asia or Africa that holdeth communion with the Church of Rome to say nothing of the Greeke Church and sundry other in Europe that doe detest the fellowship thereof I am not ignorant how they seeke to gull the world in this behalfe and what goodgeons they giue men by telling and writing tales from Rome of d Gentillâ—t in Exam. Concil Trident. Patriarches and Metropolitans of the Aegyptians the Assyrians the Armenians the Aethiopians and such other like comming to Rome to submit themselues and to be reconciled to the Pope these iests are now growen stale these suborned and counterfait Patriarkes haue beene discryed and were they not men absurdly impudent they would neuer practise the like cosenage againe And yet my friend e And. Eudoem adu R. Abbat Respon lib. 3. sect 6. Aegyptius Câ—phtorum Patriarcha à quâ— Aethiopia petit pracepta fidei ad communionem Catholicam nuper Clemente octauâ— Pontifice redijt Cacâ—daemon telleth vs in sadnesse of the Aegyptian Patriarch vpon whom all the Churches of Aethiopia depend his name is neither knowen to him nor me that now very lately in the time of Clement the eight he returned to the communion of their Catholike Church the wise man not considering that thereby he doth intimate vnto vs contrary to other fables and tales which they haue giuen out before that therefore before that time he was a stranger to them Thus by reason that these submissions and reconciliations are still to seeke and the world seeth no appearance nor effect of them they are euery while put to their shifts to deuise new rumours hereof and to stuffe the old coate of some Gibeonite with straw setting him vp vpon a poles end vnder the name of the Patriarch of some farre Countrey so to feede the humours and fancies of them that doe yeeld themselues content to be gulled and deluded by them But against this foolery the Catholike Bishops truly noted against the Donatists that f Collat. Carthag 1. cap. 55. Non in vnum aliquem terra locum ex alijs locis ad Deum gentes venturas esse praedictum est sed in ocis suis â—um adoraturas it was not foretold by the Prophets that the nations should
That we are not to imitate our fore-fathers descendeth to the subsequent to wit That his Maiesties Progenitours Kings of England and Scotland were not of our Roman faith which he will proue hereafter at more leasure that is to say neuer For he doth not deny but that the religious and holy man Augustine sent into our country by Gregory the Great Bishop of Rome to conuert our Ancestours the Saxons and English to the Christian faith did then teach the same Roman faith which we now professe so that aboue this thousand yeares by his owne confession his Maiesties Progenitours haue beene of our Catholike Roman faith and religion and very few Kings now liuing I weene can deriue their pedegree much further Afterward he doth rake out of the chanels of Bale Iewel Hollinshead and such like Page 198. late partiall writers which any man not past all care of his reputation would be ashamed to cite for sufficient witnesses in matters of controuersie wherein they themselues were parties that there was great disagreement betweene Augustine the Italian Monke as he speaketh and the Churches of England and Scotland whereas venerable Bede a most approued authour and neare vnto those times who did as most diligently trace out those matters so record them most faithfully he I say whose authority is sufficient to put downe an hundreth late writers interessed in the cause affirmeth that there was no variance betwixt them in any one article of faith but only in some few points of ceremonie namely in these two Vpon what day the feast of Easter was to be kept Beda lib. 2. histor cap. 2. and about the rites of Baptisme For S. Augustine offered them to beare with all other their different rites if they would yeeld vnto him in these two points Vt Pascha suo tempore celebretis That yee would keepe Easter-day at the due time appointed by the Councell of Nice and minister the Sacrament of Baptisme after Euseb in vita Const lib. 3. 17. Epiphan lib. 3. Haeres 70. the manner of the Roman Apostolike Church And concerning these two points who can thinke but that the Sacrament of Baptisme was like to be administred in those daies in the most renowmed City of Rome after a more decent and deuout manner then among the Britans that liued in a corner of the world Now for the other of keeping the feast of Easter the fourteenth day of the first Moone with the Iewes It was many yeares before condemned in the first most famous generall Councell of Nice and therefore it cannot be denyed but that those Britans were either very ignorant in the Canons of the Church if they knew not so solemne a decree or else too too contentious and wilfull in refusing to yeeld vnto it A third clause was added by S Augustine that the Britans would ioyne with him and his fellowes Beda ibidem in preaching the word of God vnto the English nation which also argueth yet more strongly that they agreed together in all articles of faith or else they would not haue required their helpe in instructing others in matters of faith And this is not only registred by S. Bede that holy Historiographer but also reported by their owne late writers Hollinshead and * M. Godwine Volum 1. page 103. * Page 6. in his Catalogue of the Bishops of England S. Bede also witnesseth further in the place aboue said that the same Britan Christians euen then confessed that they did perceiue that to be the true way of iustice which Augustine did preach Furthermore the principall Preachers and most godly men that liued not long before S. Augustines arriuall among the Britans as namely S. Dulcitius and S. Dauid were brought vp at Rome and one of them the Popes Legate too as the aduersaries Iohn Bale in their liues themselues confesse Whereupon it followeth clearely that not only for these later thousand yeares but also in the former hundreths all his Maiesties Ancestors both English and Britans embraced and maintayned the same Catholike Roman faith which we now doe R. ABBOT MAster Bishop kindly threapeth vpon me that I denie not but that Austin the Monke sent hither by Gregory Bishop of Rome did then teach the same Roman faith that they now professe whereas I doe not only deny it to be so but also doe bring a Answ to the Epistle to the King sect 31. diuers instances to proue directly that it is not so Of those diuers let one only here suffice The religion brought in by Austin the Monke continuing here till the time of Charles the Great though it approued the hauing of Images yet condemned the second Nicene Councell for that it approued the worshipping of them The thing by Roger Houeden is thus reported that b Roger. Houeden Annal. p. 1. Anno 792. Carolê° Rex FraÌ„corum misit Synâ—dalem librum ad Britanniam sibi à Constantinopoli directum in quo libro beu proâ— dolor multa inconuenientia verâ— fidei coÌ„traria reperiebantur maximè quòd penè â—mnium Orientalium Doctorum non minus quà m trecentorum vel â—o amplius Episcoporum â—nanima assertione confirâ—atum fuerit Imagines adorari debere quod omninò Ecclesia Dei execratur Contra quod scripsit Albinus EpistolaÌ„â—x authoritate diuinarum Scripturarum mirabilitèr affirmataÌ„ illamque cum â—odâ—m libâ—o ex person 1 Episcoporum ac Principli nostro 〈…〉 â—rancorum 〈…〉 t. in the yeare 792. Charles the King of France sent ouer into Britaine a synodall booke or booke of a Councell directed to him from Constantinople in which booke alas for woe many things were found inconuenient and contrary to true faith specially for that by agreement of all the Easterne Doctors no lesse then three hundred Bishops and more it was decreed that Images should be worshipped which thing the Church of God wholly accurseth Against which saith he Albinus wrote an Epistle wonderfully strengthened by authority of holy Scriptures and brought it together with the booke to the King of France in the name or behalfe of our Bishops and Peeres The Roman faith which Austin brought condemned that Nicene Councell Tho Roman faith which M. Bishop bringeth approueth that Councell for so hath he done in his c Sect. 12. Epistle to the King Therefore the Roman faith which M. Bishop bringeth is not now the same that Austin brought He cannot doubt but that Austin being sent hither by Gregory did teach the same faith here which Gregory himselfe taught at Rome But the faith which Gregory taught at Rome shall be shewed if God will in this booke in many particulars to haue beene contrary to that faith that is now taught from Rome As for our writers Bale Iewell Hollinshead and such like I cite them not as sufficient witnesses in matters of controuersie as he vainly cauilleth but I name them only as recording matters of history which they haue taken out of former stories and writers when mine owne Library
the Scots in the doctrine of the Church of Rome euen as Augustine was from S. Gregory into England From which the Scots Church neuer swarued vntill of late yeares Knoxe Buchanan and such like giddy headed and fiery spirited fellowes seduced them And M. Abbot most ignorantly or impudently affirmeth it to haue beene 1200. yeares after the incarnation of Christ ere the Popes authority could get any acknowledgment there for in the very same hundreth yeare by him named they were so farre off from denying the Popes authority ouer them in causes Ecclesiasticall that they did acknowledge him to be also their Protectour in temporall affaires For when King Edward the third would haue giuen them Iohn Balial for their King they answered him That they would not accept of him for such Walsingham in vita Edw. Anno 1292. without the Popes consent who had their country in protection as they then pleaded And M. Abbots argument to the contrary is most friuoulous Alexander the King bade the Popes Legate to enter his country at his perill ergo he did not acknowledge the Popes authority By the like argument one might proue that King Philip and Queene Mary did not acknowledge the Popes authority for they commanded a Legate of his to stay at Calis and to forbeare entrance into this Realme at his perill The Popes Legates then when they be sent about affaires that doe seeme to the Prince and his Councell preiudicious to the temporall slate may be refused without disparagement to the Popes supreme authority in causes Ecclesiasticall And the King of Scots had reason to refuse that Cardinall Legate whose speciall arrand was to collect money to maintaine the warres of the holy Land which was not to be spared in his Countrey Besides the very entertainement of such a great State so accompanied was reputed as needlesse so ouer costly for that poore Countrey If M. Abbot haue no better stuffe then this to vphold his badde cause he that best knew his owne meaning and designement hath to the life painted out himselfe where he saith They care not indeede what they say or write so that it may carry a magnificall and braue shew to dazell the eyes of them that are not well acquainted with their lewde and naughty dealing R. ABBOT a Bale Script BritaÌ„nic Cent. 1. oper minor PAlladius and Patritius were sent into Scotland by Celestinus Bishop of Rome to instruct the Scots against the doctrine of Pelagius the Heretike which is a certaine argument of the apostasie of the Church of Rome inasmuch as the Church of Rome now patronizeth and defendeth the doctrine of Pelagius as I haue b Of Free will sect 5. before shewed Little doth M. Bishop gaine by all this alleagement of teachers then sent from Rome We know what was then the religion of the Church of Rome and we know that the streame the longer it ranne the more soile it gathered but yet it was very pure and tollerable then in comparison of that that now it is There followeth now an assertion of mine that it was twelue hundred yeares after the incarnation of Christ ere the Popes authority could get any acknowledgement in Scotland which he saith I doe most impudently or ignorantly affirme But how doth it appeare that I so doe Forsooth in the very same hundreth yeare by him named saith he they were so farre off from denying the Popes authority ouer them in causes Ecclesiasticall that they did acknowledge him to be their Protectour in temporall affaires Marke well gentle Reader that I name twelue hundred yeares and he saith in the very same hundreth yeare and yet for the thing which he reporteth of the Scots alleaging that the Pope had their Countrey in protection he noteth the yeare 1290. which was almost a hundred yeares after the time by me set downe Be it M. Bishop that at the end of twelue hundred and ninety yeares they had receiued the Pope to be the Protectour of their Countrey that nothing hindereth the truth of my speech that for twelue hundred yeares they acknowledged not any authority of the Pope amongst them in Church affaires You should haue brought vs some records to shew that within the compasse of those twelue hundred yeares the Pope had without controllement exercised in the Realme of Scotland Ecclesiasticall and ordinary iurisdiction which seeing you doe not you iustifie my assertion and the impudency whereof you speake must be the staine of your owne face who will take vpon you to contradict me with such an impertinent and sleeuelesse tale To proue that there was no such iurisdiction acknowledged I referred the Reader to the King of Scots owne wordes who as Matthew Paris reporteth c Math. Paris in Henrico 3. Anno 1237. Volenti autem Domino Legato intrare regnum Scotiae vt ibi de negotijs Ecclesiasticis tractaret sicut in Anglia respondit Rex Scotiae Non memini Legatum in terra mea vidisse nec opus esse iquem esse vocandum Deo gratias nec adhuc opus est omnia benè se habent Nec â—tiam tempore Patris mei vel alicuius AntecessoruÌ„ meorum visus est aliquis Legatus intâ—oitum habuisse nec ego dum mei compos suero tolerabo when the Lord Legate was desirous to enter into the Kingdome of Scotland there to deale in Ecclesiasticall matters as he had done in England answered him I doe not remember that I haue seene any Legate in my Countrey nor that there hath beene any neede thanks be to God that any should be called neither is there any neede all things are well No nor in the time of my Father or of any of my Predecessours hath any Legate beene seene to haue had any entrance there neither will I suffer any so long as I am in my right wits This euidence is cleare none had entred in his time none had entred in the time of his Father or any of his Predecessours none should enter so long as he could keepe him in his right minde and though things were amisse yet none had authority to enter but as he should be called and warranted by him The same in effect he alleaged two yeares after when the Legate againe was attempting to goe into that Countrey and though after much adoe vpon intercession of the Nobles of England and Scotland he was content for once to admit him that he might not haue the disgrace of being repulsed yet it was with condition as I haue d See the Aduertisement concerning D. Bishops Reproofe sect 15. formerly declared that the said Legate should put in caution vnder his hand and seale that his entrance should not be drawen to a matter of example whereupon to presume the like another time This matter is more plaine then that M. Bishops paltry shifts can put it off King Philip and Queene Mary respited the entrance of a Legate for a time but wholly to deny him entrance for ordering matters
Ecclesiasticall as the King of Scots did he well knoweth they durst not As for his other tales that the country was poore and could not spare money for which the Legate came and that the charges of entertainment of such a state would be ouer great they are his owne skiruy deuices the storie mentioneth no such thing and we know the Popes authority where it is acknowledged is not wont to be put off with such slender excuses He then that considereth what I haue alleaged and what he hath answered will easily see that I said truly of them and that there is no cause to returne it vpon me They care not indeede what they say or write so that it may carry a magnificall and braue shew to dazell the eyes of them that are not acquainted with their lewd and naughty dealing THere followed here M. Bishops answere to my sharpe taxation of him for vpbraiding the Kings Maiestie with misfortune in his breeding and bringing vp which for that it concerneth no matter of controuersie I haue left to be touched otherwhere amongst other matters of like nature and proceede to that that followeth for the sixt Chapter CHAP. VI. That the reasons of Popery where there is not a minde preiudicate are not vrgent or forcible and that M. Bishop was iustly censured for that in repeating a rule deliuered by the Kings Maiesty for iudgement of true religion hee left out some wordes thereof ANSWERE TO THE EPISTLE YOu talke M. Bishop of many vrgent and forcible reasons but you talke as c. to VVe hope you will not deny c. W. BISHOP TRue there is no hast indeede for M. Abbot comes faire and soft to the matter What a number of idle vaunting wordes and vaine repetitions be here as though any iuditious man were to be perswaded by bare wordes and voluntary supposals before hee see any proofe Sir I doubt not but the indifferent Reader will suspend his iudgement and deeme nere the worse of my writing for your empty censure till he see good reason to the contrary Sure I am that some Catholikes hauing read your booke doe like much the better of mine and esteeme yours a very fond peece of worke full of babble lies and foule wordes voide of sound proofes and farre from common ciuility Who are more circumspect then you your selues to keepe your followers from reading our bookes who first imprison any that will helpe to print them then set fines on all their heads that shall keep them and make very diligent search after them so that all these common wordes may most truly be returned vpon your selfe Mutato nomine de te narratur fabula You note that I subtilly left out of his Maiesties speech from Christ her Lord and head but shew no cause why and no maruaile for none indeede can be shewed they are needlesse wordes as being comprehended in the former For if the Church of Rome departed not from her selfe when shee was in her most-flourishing and best estate shee cannot depart from Christ her Lord and head wherefore to note this for a subtle tricke giueth the Reader cause to note you for a wrangler and one that is very captious where no cause is offered M. Abbot comes at length to my first reason and goeth about to disproue it thus R. ABBOT HOwsoeuer I seeme to M. Bishop to come faire and soft to the matter I make no doubt but he would haue beene very well contented that I should haue made lesse hast His vpbraiding me with idle vaunting wordes and vaine repetitions with bare wordes and voluntary suppâ—sals seemeth to me no strange thing because he knoweth it to be for his behoofe that all that I haue written be so accounted But euery man can conceiue that he is no fit man to be iudge of my writings He hath a web in his eye that troubleth his sight so as that nothing seemeth streight to him but that that is crooked What reason and proofe I haue brought for that that I say and whether my censure of him be right or wrong it resteth with the iudicious and indifferent Reader duely to consider and then to pronounce accordingly But the lest is in that that followeth Sure I am saith he that some Catholikes hauing read your booke doe like much the better of mine And doe they so indeede M. Bishop Happy man are you then and neede no longer care where you begge your bread You are certainly in the right if some Catholikes like better of your booke then they doe of mine But take heede M. Bishop that you be not deceiued by them It may be they doe but flatter you and to please you are content to say that which they do not thinke It may be they too much fauour you and you may remember what Seneca saith that a Senec. de Tranquill. animi Semper iudicio fauor officit fauour alwaies hindereth a man from iudging aright I told you before of the Prouerbe b Quisquis amat Ranam Ranam putat esse Dianam Who loues the frogge in filthy dike He thinks the frogge Diana-like As in the body so in the mind there is a corrupt disposition which maketh a man to like nothing but that that serueth for the further corrupting of him Yea and it may be they are like to children that thinke the bels sound whatsoeuer they fancy and therefore doe esteeme mine a very fond peece of worke full of babble and lyes and I know not what but yours on the other side a graue profound learned and super-learned booke But M. Bishop if they were not forestalled with preiudice and bewitched thereto with Romish inchantments surely they would see that your Epistle to the King is so farre from bringing those vrgent and forcible reasons which you pretend as that it consisteth wholly of meere cauils and calumniations such and so apparant as that you haue beene glad to let it goe because you saw it vnpossible to defend it Gladly would I know of those iudicious Readers of yours how well they like of your alleaging against vs the opinion of c See the Aduertisement concerning D. Bishops Reproofe sect 16. Proclus the Heretike You haue beene so hot and so confident in it as that hauing set forth the matter at large I would willingly heare of them whether they thinke you or me more worthy to be thrust into the Asses skinne To let passe many other matters you haue there tendered to the King diuers conclusions drawen from our doctrine within the compasse of a few lines Of that that we say that it is vnpossible in this state of mortality and corruption perfectly to fulfill the law you inferre d Epistle to the King sect 19. 20. Therefore it is in vaine to goe about it therefore it is vnpossible to haue charity therefore it is vnpossible to haue faith therefore it is vnpossible for a Protestant cleauing to the grounds of his owne religion to hope for any saluation Againe
by occasion to a comparison betwixt the new that is and that that of old was the religion of the Church of Rome consisting specially of three parts In the first I shewed that neither the Epistle of S. Paul to the Romans which is the briefe of the religion which they at the first receiued and containeth as I shewed out of Theodoret all manner doctrine of faith nor yet the two Epistles of S. Peter whom they make the founder of their Church doe containe any defence of the doctrine now taught at Rome but doe teach only our religion In the second I set downe sundry definitions and doctrines of the ancient Roman faith deliuered by the Bishops of Rome and other Authours that haue witnessed the doctrine of that Church wholly consonant and agreeable to that that we teach and altogether impugned by the Roman Church that now is In the third I declared that there were sundry heresies condemned of old by the Roman Church which the Church of Rome now embraceth and defendeth The points of this comparison I then set downe only positiuely the occasion requiring no more not respecting what cauillations the aduersary might bring for oppugning thereof the matter being by that light that I gaue very cleare that the Church of Rome is not now the same that it was of old This matter I afterwards thought worthy of a larger treatise and purposed when opportunity should serue a more full prosecution of it thinking it would bee a great comfort and establishment to the consciences of many men perhaps to some an occasion of better minde when they should see in that Church of Rome that now is such a plain repugnancy to that that of old was which notwithstanding taketh vpon it impudently to haue beene alwaies the same and to bee the only certaine rule and oracle of true faith In this meane time Doctor Bishop fearing lest his silence should make his cause suspicious and therefore thinking it necessary whether right or wrong to say somewhat publiâ—â—eth A Reproofe of the defence of the Reformed Catholike setting vnder this title a Gorgons head to affright all men concerning me as hauing abused Gods sacred word mangled misapplyed and falsified the ancient Fathers sentences so that whosoeuer hath any due care of his owne saluation can neuer hereafter credit me in matter of faith and religion Concerning which hideous outcry of my falsifications I referre thee to the Aduertisement which I haue added to my third part of the defence of the Reformed Catholike where thou shalt see that as hee hath laied himselfe open so I haue scourged him accordingly But in that Reproofe of his very little is it that hee hath said for iustifying what he himselfe had before written not being able indeede to defend any one point thereof only he found somewhat whereof to cauill concerning my debating of the name Catholike and the comparison which I made betwixt the old and new Roman Church and thereof as touching the matter of substance he hath framed his booke To this therefore I haue addressed my description of the ancient Roman Catholike forbearing that more orderly course which I had intended for the performance of this worke and choosing rather to follow him steppe by steppe as formerly I haue done only beginning where hee commeth to the purpose and leauing all his vagaries and affected discourses to be more briefly touched in the end of all Of this worke I haue yet finished but only one part wherin I haue at large discouered their vaine ostentation of the Catholike name and faith and shewed plainely that the Romish religion now accordeth not with S. Pauls Epistle to the Romans no nor with his other Epistles which M. Bishop calleth to assist him because he findeth nothing to helpe him in that Epistle to the Romans In all which I haue beene carefull gentle Reader to giue thee satisfaction by the cleare testimony either of some learned Bishops of Rome or of some other famously approued and commended in that Church Being now required a seruice of another kinde so that I cannot yet goe forward with the rest I haue thought good to publish this in the meane time If I haue promised any thing in this that is not here performed expect it in that that is to come Assist me I pray thee with thy prayers vnto almighty God by whose grace I hope in due time to supply that that is wanting now The Contents of this Booke CHAP. I. THat the Church of Rome doth vaineâ—y and absurdly challenge to it selfe the name of the Catholike Church and hath no priuiledge from God either of superiority in gouernement or stability in faith CHAP. II. The comparison betwixt the Papists and the Donatists is iustified and enlarged CHAP. III. That the name of Catholikes is abused by the Papists and is in their abuse a Donatisticall and hatefull name of faction and schisme that being in that sort substantiuely and personally vnderstood it was not vsed for three hundred yeares after Christ and therefore being abused may bee left againe that Popery properly so called is nothing but additions of latter time to our religion CHAP. IIII. That the Church before Christ euen from the beginning was a part of the Catholike Church and that the faith and religion of the new Testament differeth not in substance from the old M. Bishops proofes for Popery out of the old Testament are shewed to be ridiculous and vaine In the end is a briefe defence of the Kings supremacy in causes Ecclesiasticall CHAP. V. That faith and religion cannot be safely grounded on the example of Fathers and fore-fathers and that the Popish agents and factours doe in this pretence also abuse the credulity of ignorant men CHAP. VI. That the reasons of Popery where there is not a minde preiudicate are not vrgent or forcible and that M. Bishop was iustly censured for that in repeating a rule deliuered by the Kings Maiestie for iudgement of true religion he left out some words thereof CHAP. VII Of the flourishing and best estate of the Church of Rome and of the testimony of Theodoret concerning fulnesse of doctrine contained in the Epistle to the Romans and that the Apostle there condemneth Popery of idolatry in worshipping Saints and Images CHAP. VIII That iustification before God consisteth not in proceeding from faith to workes but in the continuation of faith to faith and that this faith notwithstanding cannot be separated from charity and good workes CHAP. IX That the iustification of man before God is the imputation of righteousnesse without workes CHAP. X. That eternall life is meerly and wholly the gift of God and cannot be purchased by merit or desert CHAP. XI That concupiscence or lust is sinne euen in the very habit and first motions of it CHAP. XII Of the spirit of adoption giuing witnesse to the faithfull that they are the sonnes of God CHAP. XIII That the good workes or sufferings of this life are not meritorious or worthy
the world for it is totum integrale to vse the schoole termes and not totum vniuersale quod dicitur de multis Secondly the Catholike Church â—oth also designe and note very properly euery particular Church that embraceth the same true Christian faith which hath continued euer since Christs time and beene receiued in all Countries not only because it is totum similare as Mr. Abbot speaketh wherefore euery true member of the Catholike Church mâ—y be called Catholike but also because each of the said particular Churches hath the same Faith the same Sacraments and the same order of gouernement all which are as it were the soule and forme of the Catholike Church which Mr. Abbot acknowledgeth and further also confesseth out of S. Augustine that Christians were called Catholikes Ex communicatione totius orbis By hauing Epistola 48. communion of faith with the whole world If then by his owne confession euery particular Church yea euery particular Christian that imbraceth and professeth that faith which is dilated all the world ouer be truly called Catholike how fondly then did he goe about to proue the Church of Rome not to be Catholike and Papists not to be Catholikes because forsooth they were particulars Yet that he may be thought not to dote outright but rather to dreame he addeth That at least the Church of Rome hath no reason to assume to her selfe the prerogatiue of that title because that euery Church where the true faith is taught is truly called Catholike and no one more then another I note first that this man is as constant and stable as the weather-cocke on the toppe of a steeple before he proued stoutly as you haue heard that no particular Church could be called Catholike now he will haue euery particular Church that receiueth the true faith to be called Catholike Neither doe we say that any one Oxthodoxe Church is more Catholike then another if the word Catholike be taken precisely though we hold that among all the particular Catholikes the Roman holdeth the greatest priuiledges both of superiority in gouernement and of continuance and stability in the same true Catholike faith which is deduced out of the word of God because that Church is the Rocke according to the Math. 16. v. 18. exposition of the ancient Fathers vpon which the whole Church was built and against which the gates of hell should neuer preuaile Againe the Bishop of Rome succeedeth lineally vnto S. Peter Whose faith Luc. 22. v. 23. through the vertue of Christs prayer shall neuer faile Wherefore S. Ireneus a most learned Archbishop of Lyons in France and a glorious Martyr of great antiquity saith That all Churches ought to agree with the Lib. 3. cap. 3. Church of Rome for her more mighty principality S. Cyprian Archbishop of Carthage in Africke affirmeth That perfidiousnesse and falshood in matters Lib. 1. Epist 3. of faith can haue no accesse vnto the See of Rome S. Ambrose taketh it to be all one to say the Catholike and the Roman Church in these wordes If he shall agree De ob Satyri with the Catholike that is with the Roman Church So doth S. Hierome when he saith of Ruffinus What Hieron in Apol. 1 cont Russi c. 1. faith doth he say his to be if the Roman faith we are then Catholikes affirming men to become Catholikes by holding the Roman faith Tertullian Epiphanius De Prascript Epiph. hares 27. Lib. 2. cont Parmeni August Epist 165 Optatus S. Augustine dâ—e proue their Churches to be Catholike and themselues to be Catholikes by declaring that they doe communicate with the Church of Rome in society of faith and doe condemne their aduersaries to be Schismatikes and Heretikes because they did not communicate with the same Roman Church And which is greatly to be noted no generall Councell of sound authority wherein the Christian truth hath beene expounded and determined but is confirmed by the Bishop of Rome And on the other side no heresie or error in faith hath sprong vp since the Apostles dayes that did not oppose it selfe against the Roman See and was not by the same finally ouerthrowne Whereupon S. Augustine had good reason to say De vtil cred cap. 17. That that chaire obtayned the top of authority Heretikes in vaine barking round about it This little I hope will suffice for this place to declare that there is great cause why we should attribute much more to the Roman Church then to any other particular Church what soeuer and yeeld to it the prerogatiue of all singular titles in a more excellent manner R. ABBOT VVHereas M. Bishop made motion to his Maiesty to accept of the Catholike faith I tooke occasion to note that the Catholike faith is so called of the Catholike Church and consequently to shew that the Catholike Church by the very signification of the word importeth the vniuersal Church so called as I noted out of Austin and Athanasius a Aug. de vnit Eccles cap. 2. Qâ—am maiores nostri Catholicam nominarâ—t vt ex ipso nomine ostenderent quiâ— per totum est Athanas quest 71. Catholica propterea quòd per totum mundum diffusa sit Quia per totum est because it is ouer all or through all the world and is not tyed to any Countrey place person or condition of men b Aug. in Psal 56. Corput eius est Ecclesâ—â— non hâ—c aut illa â—ed toto orbe diffusa nec ea quae nunc est in hominibus qui prâ—sentem vitam agunt sed ad â—am pertinentibus â—â—iam his qui fuerunt ante nos his qui futâ—ri sunt post nos vsque in sinem seculi Not this Church or that Church as S. Austin further saith but the Church dispersed through the whole world and not that which consisteth in men now presently liuing but so as that there belong to it both those that haue been before vs and shall be after vs to the worlds end Now before I could conueniently make vse and application hereof I was to remoue the stumbling blocke that lay in the way by the absurd presumption of the Church of Rome which like c Anian fabul the Asse in the fable of Antanus that to make himselfe terrible put on him a Lions skin so being become the Asse to carry Balaam the false Prophet who for d 2. Pet. 2. 15. Apoc. 2. 13. the wages of vnrighteousnesse hath set his heart to curse and scandalize the people of God to take away the reproch hereof and to gaine to it selfe a soueraigne authority ouer other Churches hath laboured by all meanes to entitle it selfe to a propriety of the name of the Catholike Church so as none should be taken to be a member of the Catholike Church but only as he is subiect to the church of Rome Duraeus the Iesuit out of the abundance of his Catholike wit hath told vs a tale which the old Catholike
conaris solos remansisse Rogatistas qui Catholici rectè appellandi sant c. Et vos esse solos in quibus fidem inuâ—niat filius hominis cum venerat themselues only to be Catholikes and that with them only Christ at his comming should finde faith left it as consequent that none could bee called Catholikes but by communicating and ioyning with them Now they did but apply to their Schisme at Cartenna those thinges which the Donatists in common held concerning their Church in Africa who said of themselues that b Collat. Carthag 3. cap. 22. Apud nos est vera Catholica with them only was the true Catholike Church c August de vnit â—ccles c. 13. Velut pro se commemorant quod ait Dominus Filius hominis veniens putas inueniet fidem in terra that with them only Christ should finde faith whence it should remaine that in their communion only men were to beare the name of Catholikes Now whether we looke to the Rogatists for Cartenna or to the Donatists for Africa the Papists are like them both who pleade the same for their Roman Church that they did for the other two that men are Catholikes for keeping vnity of faith and agreement therewith But M. Bishop telleth vs that they doe not call men Catholikes for keeping communion with the Church of Rome if it be taken for that particular Church which is contayned within the walls of Rome Where we see how true it is which Optatus saith that d Optat. lib. 2. Memoriam custodem oportet habere mendacem a lyar needeth to haue a good holding memory for he himselfe a little before speaking of that particular Roman Church to which he attributeth the priuiledges of stability in faith and superiority in gouernement aboue all other Churches hath told vs that St. Hierome e Part. 1. § 2. affirmeth men to become Catholikes by holding the Roman faith and that Tertullian Epiphanius Optatus and Austin doe proue their Churches to be Catholike and themselues to be Catholikes by declaring that they doe communicate with the Church of Rome and did condemne their aduersaries to be Schismatikes and Heretikes because they did not communicate with that Church If it bee true which hee hath told vs thus before that men become Catholikes by communicating with that particular Roman Church why doth he here tell vs the contrary that they doe not call men Catholikes for that cause The reason is because he speaketh no otherwise then as Optatus obiecteth to Parmenian the Donatist f Optat. lib. 1. Omnis pro tempore nihil pro veritate All for the time and present shift and nothing for the truth Well let vs heare what it is for which men with them are called Catholikes Because that communicating with that Church the particular Roman Church in faith and religion they doe communicate with all other of the same faith which are spred all the world ouer So then men are not g Aug. Breuic Collat. cum Donat l. 3. c. 2. Quia communicant Ecclesiae toto orbe di 〈…〉 Catholâ—ci meritò sunt vocantur Catholikes now as of old because they communicate with the Church dispersed ouer the whole world but because in the communion of the Church of Rome they coÌ„municate with the Church of the whole world But what if the Church of the whole world doe not hold communion with the Church of Rome as when the East and West Churches haue beene diuided and when Arianisme had ouerflowed in a manner the whole world whence was the name of Catholikes to be taken then Yea to speake of later times before the Portugals and Spaniards had gotten the Indies or discouered the new world and before Ignatius Loâ—ola had hatched his cockatrices broode which braggeth of so great conuersions there attayned vnto when neither the Greeke Churches in Europe receiued the Roman faith and out of Europe scant any Church at all how could it then be said that men were called Catholikes for that in communicating with the Church of Rome they communicated with the Church spred ouer all the world And sith they say that all other Churches may erre and only the Church of Rome hath the priuiledge of perpetuall truth put case that all other Churches doe erre how shall the name of Catholikes be continued but only for holding correspondence with the particular Church of Rome Yea how is it that he seeth not that he meerely circumuenteth and ouerthroweth himselfe For if a man be a Catholike for coÌ„municating with the Church of the whole world and it be by communicating with the particular Church of Rome that he communicate with the Church of the whole world then it is by communicating with the particular Church of Rome that the name of a Catholike doth belong vnto him To be short M. Bishops former acknowledgement iustifieth the resemblance as I haue set it downe and yet the Donatists if they could haue had their way would neuer haue doubted to say of their Church as M. Bishop doth here of his that men should be called Catholikes not for communicating with their African Church as it was contayned only within the bounds of Africa but for that in communicating with that Church they communicated with all other of the same faith spred wheresoeuer in the world Neither could the one nor can the other assume to themselues that they were or are spred ouer the whole world and therefore neither could the one nor can the other take vpon them to be Catholikes but only each for communion with their owne Church W. BISHOP §. 5. FInally the fift is as false as the fourth and in the same sort to be confuted True it is that the Donatists thought that none could be saued out of their congregation which is almost a common position of euery sect and heresie but most sure it is that there is no saluation out of the true Church of Christ no more then was out of the Arke of Noe in the generall deluge wherefore whosoeuer doth not communicate with the Church of Rome which is the chiefe member thereof in society of Faith and Sacraments is out of the state of grace and saluation according to that of S. Hierome to Pope Damasus I following no chiefe but Christ ioyne my selfe to Epistola 7. tit 2. the communion of Peters chaire vpon that Rocke I know the Church to be built whosoeuer doth eate the Paschal Lambe out of this house he is prophane he that is not found within the Arke of Noe shall perish c. where there is much more to this purpose R. ABBOT THe Rogatists as touching their Church of Cartenna and the Donatists as touching their Church of Africa were of minde that howsoeuer a man beleeued he could not be saued vnlesse he did communicate with their Church This M. Bishop acknowledgeth to be true and if this be true what hindereth but that the resemblance standeth good The Papists
rest of the Bishops there And that Councels held it not anâ—â—atter of necessity to haue the confirmation of the Bishop of Rome it is manifest both by the African Councell excluding his authority from amongst them as hath beene before shewed and by the Councell of k Chalcedon which notwithstanding the opposition of the l Concil Chalced. Act. 16. Contradictio nostra his gestis inhâ—reat c. Jâ—dices dixerunt Quod interlocuti sumus tota Synoduâ— approbauit Legates of the Bishop of Rome and l Leo Epist 51. 52. his owne reclayming thereto yet decreed to the Church of Constantinople equality of priuiledges with the Church of Rome saue only that the Bishop of Rome had precedence and priority of place as before also is declared As for M. Bishops other note it is a vaine and fond presumption that all heresies sprung vp since the Apostles daies haue opposed themselues against the Roman Sea and haue beene by it finally ouerthrowne The Church of Rome hath had nothing singular in this behalfe Yea many heresies there haue beene that haue more bent themselues against other Churches then against the Church of Rome neither hath the Church of Rome done so much in the confounding of them as other Churches haue done But yet he bringeth Austin affirming for him that that chaire obtained the top of authority heretikes in vaine barking round about it Where he dealeth very vnhonestly in falsifying the wordes of Austin who in that whole booke by him cited neuer once nameth the Roman Church or chaire nor saith any thing that may be auouched to haue any speciall reference or respect thereto Of the Catholike or vniuersall Church so apparantly to bee discerned from all hereticall combinations St. Austin there saith m Aug. de vtilit credendi c. 17. Dubitabimus nos eius Ecclesiae condere gremio quae vsque ad confessionâ—m generis humani ab Apostolica sede per successio nes Episcoporum frustra hareticis circumlairantibus c. culmâ—n authoritatis obtinuit Shall we doubt to repose our selues in the bosome of that Church which euen by the confession of mankinde from the Apostles sitting or time when the Apostles sate by successions of Bishops hath obtained a height of authority Heretikes in vaine barking round about c. In the whole processe of that booke from the beginning to this place which is almost the very end he speaketh generally of the Catholike Church without relation to any particular Church and therefore vnlikely it is that his wordes here should beare any speciall application to the Church of Rome M. Bishop will say that I mistranslate the wordes ab Apostolica sede and that Apostolica sedes is there meant the Apostolike Sea that is the Roman Church But he must giue vs leaue to vnderstand the meaning of St. Austins wordes by St. Austin himselfe who in this cause so often signifieth by that phrase of speech the time wherein the Apostles themselues sate that is wherein they liued and occupied the roomes of teaching and gouerning the Church Thus he saith in another place n Aug. cont Faust Manich. lib. 11. cap. 2. Vides in hac re quid Ecclesiae Catholicae valeat authoritas quae ab ipsis fundatissimis sedibus Apostolorum vsque ad hodiernum diem succedentium sibimet Episcoporum lot populorum consensione firmatur Thou seest how much the authority of the Catholike Church herein auaileth which from the most surely founded seates of the Apostles vntill this day that is from the time that the seates of the Apostles were most surely founded vntill this day by ranke of Bishops succeeding one another and by the consent of so many peoples is confirmed And againe o Ibid. lib. 28. cap. 2. Vniuersa Ecclesia ab Apostolicis sedibus vsque ad praesentes Episcopos certa successione perducta The vniuersall Church saith he which is deriued by certaine succession from the seates of the Apostles that is from the time that the Apostles sate vnto the Bishops that now are And in another place p Ibid. lib. 33. cap. 9. Eam sequamini que ab ipsius praesentiae Christi tempoâ—ibus per dispensationes Apostolorum 〈◊〉 ab corum â—edibus successiones Episcoporum vsque ad haec tempora peruenit Follow that authority which hath come from the time of the presence of Christ himselfe by the ministery of the Apostles and by other successions of Bishops from their seates from the time wherein they sate vntill this time Which when hee will in more proper wordes expresse hee speaketh thus q Ibid. lib 28. cap. 4. Ecclesia quae ab ipsius Matthaei temporibus vsque ad hoc tempus certa successionum scrie declaratur The Church which from the very time of Matthew vntill this time by certaine ranke of successions is declared r Ibid. lib. 32. cap. 19. Euangelica authoritas ab Apostolorum temporibus vsque ad nostra tempora per successiones certissimas commendata The authority of the Gospell commended by most certaine successions from the time of the Apostles vntill our times And in another place Å¿ Contra Aduers leg Prophet lib. 1. cap. 20. Ecclesia quae ab illorum Apostolorum temporibus per Episcoporum successiones certissimas vsque ad nostra deinceps tempora perseuerat The Church which from the times of the Apostles by most certaine successions of Bishops continueth to our times and so forward Now then sith all these speeches as by conference appeareth serue to expresse only one and the same thing it is plaine that St. Austin when hee said ab Apostolica sede meant nothing else but from the sitting that is from the age and time of the Apostles Of the Apostles I say though he speake in the singular number because hee nameth from thence not a succession as speaking of one but successions as resâ—rting himselfe to those many seates wherein Bishops had succeeded from the time of the Apostles And though wee doe vnderstand it of one Apostle St. Peter as elsewhere he saith t Cont. Epist fundam cap. 4. Tenet ab ipsa ede Petri vsque ad praesentem Episcopâ—tum successio Sacerdotum The succession of Bishops from the very seate of Peter from the very time when Peter sate vntill the Bishopricke that now is holdeth me in the Catholike Church yet doth there nothing hereby follow more to the Church of Rome then to the Church of Antioch where Peter sate as well as he did at Rome and where there had beene Bishops succeeding him vntill that time In a word let M. Bishop take those wordes as hee will yet is there nothing therein to be seene concerning the Church of Rome but only that as the principall Church and specially 〈◊〉 these Westerne parts it serued him most conueniently for instance of the succession which hee pleaded but as for the height or toppe of authority there spoken of it belongeth to