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
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
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 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
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
ratio vertitur ego â—os dicere possum imò palam apertâ—que designâ— Mensurisâ—as Ceciliâ—nistas esse Petilian the Donatist being offended that they were called Donatists as iustly they were for tying themselues to Donatus as their Patriarch and h Ibid. cap. 32. Nec â—lic abnuâ— esse miâ—i PrincipeÌ„ ac fuisse Donatum Prince retorted vpon the godly Bishops the names of Mensurists of Mensurius and Cecilianists of Cecilianus as if they in like sort depended vpon them So the Papists being vexed at that name of Papists giuen to them for being wholly at the deuotion of the Pope seeke to disgrace vs with the names of Lutherans and Zwinglians and Caluinists of Luther Caluin and Zwinglius as if we were in like sort affected and deuoted vnto them The Donatists complained that i Aug. coÌ„t lit Petil. l. â— c. 43. Derebus vel locis Ecclesiasticis quos tenebatis noÌ„ tenetis querimiâ—i Et coÌ„t GaudeÌ„t l. 2. c. 28. Obijcitis nobis quòd res vestras possidere cupiamus the goods and reuennues of their Churches bestowed vpon them by their ancestors were taken from them and giuen into the hands of the Catholike Pastors and teachers of the Church vpon whom they cryed out k Cont. Gaudent lib. 2. cap. 2â— Alienarum rerum incubaetores as robbers and spoilers of them The same complaint l Epist to the King sect 31. M. Bishop and his fellowes vse that Bishopricks and Deanries and Benefices founded by men of their religion and to the vse thereof are now as they pretend by wrong and vsurpation bestowed vpon vs. The Rogatists being one part of the Donatists m Aug. Epist 48. Solos vos Christianos esse perhibetis affirmed themselues only to be Christians euen as the Donatists generally did challenge n Ibid. Vniuersi Donatistâ— se pro Ecclesia Christi supponentes Optat. lib. 2. Nitimini suadere hominibus apud vos solos esse Ecclesiam to themselues only to be the Church of Christ and so now the Papists in their faction esteeme themselues only to be Christians in so much that Bellarmines Ghost doubteth not to say that o Tort. ad Apolog resp Jacobus cum Catholicus non sit neque Christianuâ— est our King Iames because he is no Catholike of their coine therefore is no Christian The Donatists p Aug. Epist 50. 68. 122. cont Crescon Grammat lib. 3. cap. 42. c. prouoking Emperours and Kings by their intollerable outrages and villanies to make lawes for the punishing of them when the same were executed complained of q Aug. cont Gaudent lib. 2. c. 12. Propter filium hominis ac fidem c. vos persecutionem sustinere iactatis persecution and termed themselues r Collat. Carthag 3. c. 22. Apud nos est vera Catholica quae persecutionem patitur non quae facit the Church persecuted which persecuteth nâ—t and such of them as were iustly executed for murders and other vnlawfull acts they called Å¿ Aug. cont lit Petil. l. 2. c. 83. Cum viuatis vt latrones mori vos iactatis vt Martyres Et Epist 166. Dementia vt latronum facta fac 〈…〉 cum iure puniminâ— marlyrum gloriam requiratis Martyrs yea such as threw themselues downe from sleep places to kill themselues that it might be thought that others killed them yea such as forced others to kil them threatning to kill them if they did not so these all I say they blazed t Aug. cont lit Petil. l. 2. c. 71. Petil. Vos beati non estis sed beatos martyres facitis quorum scilicet animabus câ—li repleti sunt corporumque memoria terrâ— storuerunt Vos â—on colitisâ—ed facitis quos colamus Aug. Si dictum esset Beati qui seipsos praecipitant implerent coeum martyres vestri Et l. 1. c. 24. Praeciâ—â—tatorum vltrò â—adauerum cultus sacrilegos mitto for Martyrs and to their Relikes and dead bodies they did great deuotion and canonized them otherwise for â—â—ints in heauen Euen the same course doe the Papists take with vs who by their traiterous attempts and practises and most diuellish conspiracies giuing cause of making lawes for their punishment and restraint do vpon execution thereof cry out u Concertat Eccl. Cathol in Angl. Epist De persecutionâ— Anglicana of persecution x Epistle to the King sect 33. terrible persecutions saith M. Bishop in the late Queenes daies and doe call them Martyrs that are notoriously put to death for such horrible treasons Vnder which name they haue registred y Apolog. pro Henr. Garneto pag. 169. Garnet that wretched caitife a principall abettour of the gunne-powder practise then which there was neuer a more impious designement amongst men Yea and these thus iustly put to death they honour with great deuotion they deuise miracles of them they dippe handkerchiefes in their bloud they ioy to get peeces of their bodies they make of them Saints and z Concertat Eccl. Cathol in Angl. vers de Campian Sis mihi quaeso tuo facilis patronus alumno Nec cesses pro me saepe rogare Deâ—â— pray vnto them The Donatists though of their detestable and enormous acts Emperors tooke occasion to make lawes against them yet would not haue it thought that the Emperors did it as of their owne minde but moued and drawen thereto by the godly Bishops and Pastors that were aduersaries to them a Aug. coÌ„t lit Petil. l. 2. c. 9â— Calumniamini nobis dicentes à nobis in vos ad iracundiam Reges seculi concitari dum cos noÌ„ docemê° diuinam Scripturam sed malitiam nostâ—aÌ„ suggerimus Yee calumniate vs saith St. Austin saying that by vs Kings are incited to anger towards you for that we teach them not the Scripture of God but suggest to them our owne malice Euen so our Papists and namely b Reproofe pag. 85. M. Bishop although they know that of their owne vngodly misdemeanours the State hath taken occasion to make lawes against them and that our Princes haue had very iust cause to deale seuerely with them as Watson their owne proctor hath largely confessed yet that their owne blame may be the better hidden doe impute these proceedings to the instigations and exasperations of our Bishops and Ministers as if otherwise no cause were conceiued but that they should be moâ—â— gently intreated then now they are The Donatists albeit they knew well that it was a very small part of the world that ioyned with them yet ioyed to vse wordes as if they had had a Church throughout the world saying in their Councell of three hundred and ten Bishops that c Aug. cont CrescoÌ„ GraÌ„m lib. 3. cap. 56. Cùm Ecclesiae Catholicae Sanctitatem vir memorie vtnerabilis ab errore persidia Donatus assereret in â—ius nomen cultum mundi penè totius obseruantia â—â—trita câ—aluit when Donat 〈…〉 â—reed the
and dignity to the King and yet preferre the things that are managed by the Priest before those things that are managed by the King Albeit I alwaies adde that to the King as without the Church belongeth the care and ouersight of those things that pertaine to the sauing of soules and to the furthering of his subiects in the grace of God and in the way to heauen so as that in this respect there is no cause why the Priest should be accounted superiour to the King And this our Princes haue done and still doe and yet the world with vs thanks be to God is not turned topsie-turuy but our state standeth vpright and prospereth maugre the hearts of all Romish malignant traitours and enemies that haue sought the ruine and ouerthrow thereof CHAP. V. That faith and religion cannot be safely grounded on the example of Fathers and forefathers and that the Popish factours notwithstanding doe in this behalfe abuse the credulity of ignorant men ANSWERE TO THE EPISTLE NOw whereas he alleageth that all his Maiesties most royall Progenitours to sect 4. You talke M. Bishop of many vrgent c. W. BISHOP §. 1. PAgans and Heretikes doe now and then like Apes counterfait true Christians And no maruaile for their great Master Sathan doth transfigure himselfe sometimes into 2. Cor. 11. vâ— â—4 an Angell of light and did alwaies and yet doth labour to be like vnto the Highest but it is easie to espie their Esay 14 v. 14. apish tricks and to returne their fond subtleties vpon their owne heads Simmachus played but the part of a foolish sophister when he pleaded so with the Emperour Valentinian We are to follow our Fathers for the Emperours father and nearest Predecessors were no Pagan Idolaters but professed Christians as all men know who are conuersant in those ancient histories To the point of the proofe I answere in briefe that it is a most found inducement among vs Christians and to be dearely regarded of all To follow the foote-steps of our fore-fathers in beleeuing if they before haue not degenerated from their Ancestors The base and ground of it is this As God is more ancient then the Diuell and Christ Iesus then all Heretikes so was the true seruice of God and the right faith of Christ planted sowne and tooke fast roote before Heresie and Idolatry sprong vp which hath firme testimony from our Sauiour who teacheth That the good seede was first sowne by the Father Mat. 13. v. 24. of the houshold and the cockle after and ouersowne by the enemy Whence it followeth perspiculously that they who doe hold the same doctrine inuiolably which was embraced by them of that stocke who were first conuerted to the Christian faith are true and sincere Christians Those children then who follow the holy steps of their Catholike Progenitors ascending from Sonne to Father succâ—ssiuely till they arriue at the first Christians in that Country are true Christians and they that doe not succeede their Predecessors in their faith and religion but either are fallen themselues or doe follow others who before fell from the faith of their fore-fathers are vndoubtedly slipt into errour and infidelity By which discourse it is euident that I tendered a most reasonable request vnto his Maiesty that he would imbrace and countenance that religion which all his Progenitors euen to the first Christian among them had liued and dyed in because they were all Catholike and not one of them can be named who changed the religion of his fore-fathers yet this notwithstanding Simmachus the Pagan vsing the like argument in shew was not to be heard the difference is because his fore-fathers for whose Idolatry he pleaded had before forsaken the true and sincere worship of the one liuing God and therefore their children were not to continue in their Idolatry but to returne vnto their former Ancestors true piety So were the Donatists children of whom S. Augustine cited by M. Abbot speaketh not to follow their Fathers in that sect and heresie but to leaue their late corrupted parents in their new doctrine and to looke backe vnto their grandfathers ancient faith and religion from whose integrity their Fathers were degenerated Euen as now a-daies we exhort men that had or haue parents turned Protestants not to be led away with their erring Parents opinions but happily to receiue their forefathers ancient faith from which their Fathers reuolted vnaduisedly And so shall they returne vnto the roote and originall of our Lords tradition as S. Cyprian speaketh because they shall returne to that saith which was receiued from hand to hand euen from the Apostles our Lords most trusty and sacred messengers and cleauing fast to that shall not need to regard what any man hath thought fit to be done or said against it R. ABBOT PAgans Idolaters and Heretikes and of Heretikes the Papists namely are in this pretence of their Fathers and forefathers all alike and doe alike alleage the example of their fathers for warrant of irreligion and apostasie from God M. Bishop to make good their vse of it taketh vpon him to rectifie the rule and so to propound it as that it shall serue for a most sound inducement among vs Christians and to be dearely regarded of all And how is that Marry to follow the footesteps of our forefathers in beleeuing if they before haue not degenerated from their Ancestours Which if of his breaketh the force of his rule and is so farre from giuing a carefull man any sound inducement for setling his conscience in religion as that it casteth him rather into a further perplexity whilest he cannot but be in doubt whether those fathers whom he is wished to follow haue degenerated from their Ancestours or those Ancestours from other or those other from other that were before them In the iudgement and triall whereof if men haue not some certaine rule to be directed by they are easily blinded and led into errour whilest all Pagans and Heretikes and Papists pretend each for themselues that all their forefathers euen from the beginning were such as they are and haue their colours and shewes of antiquities whereby to perswade that they were so But yet to explicate and strengthen his rule he layeth this for the ground of it that as God is more ancient then the Diuell and Christ Iesus then all Heretikes so was the true seruice of God and faith of Christ before heresie and Idolatry Which ground of his we willingly admit and are most well content to build vpon it We hold it for certaine and infallible which Tertullian prescribeth against Heretikes that a Tertul. de Praescript Ex ipso ordine maniâ—estatur id esse Dominicum verum quod sit prius traditum id autem extraneum â—aâ—sum qâ—od sit posterius immissum that is of the Lord and the very truth which was first deliuered that strange and false which is afterwards brought it and b Idem cont Marc.
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
same and other nations held it their greatest honour and felicity to be members of Christs Church and haue vsed all care and endeauour to honour and aduance the same The time hath since beene for the fulfilling of the other prophecy that b Apoc. 17. 13. 17. the Kings of the earth should giue their power and Kingdome to the beast and with the whoore sitting vpon many waters should bend themselues c Verse 14. to fight against the Lambe M. Bishop saith that it is vncertaine what Kings these shall be But it is certaine by the confession of all parts that they are d See of this whole matter Part. 2. in the defence of M. Perkins Prologue Pag. 42. c. the ten Kings that is those many Kings that shall arise of the desolations and ruines of the Roman Empire and what Kings they are that now possesse the Countries and Kingdomes that were once the Prouinces of the Roman Empire Italie France Spaine Germany England c. it is not vncertaine The euidence and certainty thereof teacheth vs to vnderstand ten Kings not for ten only particular men as M. Bishop most improbably and absurdly doth but for the Kings successiuely of so many Kingdomes the King of England the King of France the King of Spaine c. vnder euery of which names there is a succession of many persons Vpon the decay and fall of the Empire who arose together with these Kings to whom haue they yeelded their Kingdome and power but only the Pope who by little and little thrust out the Emperour and made himselfe Lord of the Roman territory and hath set vp himselfe vnder a title of Ecclesiasticall iurisdiction to vsurpe a Kingdome aboue them all They haue acknowledged his iurisdiction they haue submitted themselues vnto him they haue beene content to ioyne with him and to yeeld him all assistance to fight against the Lambe against the true members of Christ against all that professed the true faith and Gospell of Christ But yet it is foretold that there shall be a time when e Vers 16. these Kings shall hate the wheore and shall make her desolate and naked and eate her flesh and burne her with fire Where because it might be questioned how it should be that they should doe thus of whom it is said that they should giue their power to the beast the holy Ghost to take away that doubt addeth f Vers 17. For God hath put into their hearts to fulfill his will and to consent together and to giue their Kingdome to the beast vntill the words of God be fulfilled Whereby he signifieth that although by the secret hand and counsell of God those Kings should giue their Kingdome to the beast yet it should be so but for a time only vntill the word of God be fulfilled that is vntill it be performed which God hath foretold of the abhomination of desolation standing vp in the holy place in the Temple of God which being done they shall hate the whoore and make her desolate and burne her with fire God opening their eyes that they may see the abuses and vsurpations of that wicked strumpet that they may reward her accordingly As for M. Bishops construction of the beast and the whoore as things diuers and that those Kings though giuing all their power to the beast yet should withall hate the harlot and fight against her as wicked men fall out amongst themselues and aide one another against as wicked as themselues I reiect it as his owne ridiculous and fond deuice the thing being so plaine to the contrary as that his owne fellowes the Rhemish Diuines as I haue before shewed doe confesse that it is g Rhem. Testam Annot. Apoc. 13. 1. the beast which is called the whoore of Babylon and by way of exposition doe name the Whoore or Beast or Antichrist as appertaining all to one The giuing therefore of their power to the beast is the giuing thereof to the harlot and their hatred towards the harlot is their hatred towards the beast they shall first doe the one and the time of that expired they shall beginâ—e to shew the other This in part is already come to passe and God hath opened the eyes and turned the hearts of sundry Nations and Princes that they now hate the whoore of Babylon the Roman Church whereof before they stood in awe and the rest in Gods good time shall follow and ioyne together to the deuouring and consuming of it I noted our gracious King for one of them whose eyes God hath enlightened to see the fornications of that wicked harlot and to hate the same but M. Bishop saith that it cannot be applyed to his Maiesty in our sense because he was not in his former time any aider of their religion and now fallen off from that to the Protestants But though King IAMES haue beene no aider of their religion yet the King of England hath beene and the King of England who in other former Kings hath beene a supporter of the Kingdome of the beast is now in King IAMES an impugneâ— thereof the Kings first supporting and then 〈◊〉 not being necessarily in person the same but in sucâ—essioâ— only as hath beene said Therefore though they 〈◊〉 reprobates and cast a-waies who gaue their Kingdome to 〈◊〉 beast as M. Bishop pronounceth of them as for vs we iudge theâ— not let them stand or fall to their owne Lord yet 〈◊〉 〈◊〉 not which he vainly collecteth that King IAMES â—y bâ—ing one of them that shall â—ate and destroy the who 〈◊〉 〈◊〉 â—oned amongst reprobates but he is rather 〈◊〉 hereby from the number of them To exclude this he alleageth that those Kings shall giue their Kingdome to tâ—â— bâ—ast till the word of God be consumâ—ate that is saith he till the â—nd of 〈◊〉 But the best is we are not tyed to his Commentarie and because h Apoc. 18. 1. 2. c. St. Iohn at large declareth that the Beast and hiâ— Babylon shall be destroyed before the end of all therefore we vse our liberty to thinke it false which he saith that they shall giue their Kingdome to the beast vntill the end of all They shall so doe vntill it be fulfilled which God hath forespoken concerning the Kingdome of Antichrist which being done they shall arme themselues against the said Kingdome and shall helpe to pull it downe So doth King IAMES and he will not thinke it worthy of any haâ—d censure that we say that he doth so and as for M. Bishops faire warning we reiect it with scorne only telling him that the custome was that the i Tull. Orat. pro Sext. Roscâ— Canâ—s aluntur in Capitolio C. si luce quoque canes latâ—ent c. opinor ijs crura suffringantur Capitolian dogges when they gaue warning without cause should haue their legges broken W. BISHOP §. 3. MAster Abbot hauing acquited himselfe so Clarke-like in the precedent part of his answere