the one shal bee the great Doctor of the church S. Augustin who as I haue once before shewed doth teach in formall tearmes that person to bee no member of the Catholike church who doth beleeue obstinatly anie falshood in matter of faith knowing it to bee such And the second shal bee Martin Luther whom albeit wee take for an Apostate Augustine frier yet the protestants esteeme him as a great man of God Hee for want of one article of beliefe condemneth all the Sacramentaries to the pitt of hell these bee his words It shall nothing profit the Sacramentaries to speake of spirituall eating nor to beleeue in the father the sonne Luther lib. quod verba Christi Stent and the holy Ghost so long as with blasphemous mouth they denie this article of faith which Christ hath proposed to vs by his owne holy mouth This is my bodie that shal bee giuen for you Behold no saluation to be possible if you deny but that one article of faith Among manie other causes why such misbeleeuers are esteemed worthy of so grievous punishments there bee two principall the first is that they will not beleeue God himself revealing his diuine misteries vnto vs The second because they will not giue credit to the church proposing vnto them the same truth All Divines hold that there is no matter of faith which is not reuealed vnto vs by God himself whether the same veritie had need to bee put downe in writing as the protestantes seeme to require or that it sufficeth to bee deliuered by word of mouth as we hold is a question betweene vs But wee all consent that what soeuer is propounded vnto vs to bee beleeued must needs bee first reuealed by God whence it followeth evidentlie that hee who denieth to beleeue any one article of faith is conuinced not to beleeue God himselfe in that point for hee it is principally that tendreth it vnto vs to bee beleeued wherfore he that refuseth to beleeue it is forced to this exigent that hee must needes confesse himself to bee perswaded either that God teacheth not the truth alwaies or els that wee are not bound to beleeue him in all things either of which is most irreligious and a very blasphemous crime For as S. Iames disputeth Hee that hath kept the whole law besides and doth offend but in one point therof is made guiltie of the whole Euen so hee that beleeueth God in all other articles yet in some one refuseth to beleeue him is made guiltie of the whole That is as S. Iames expoundeth it offendeth against the Maiesty and veritie of the law giuer not reputing him worthy of credit in all matters what soeuer But to thinke God not worthie to bee credited in anie one word or title that shall proceed out of his diuine mouth is in truth to make him no God at all For hee is no God that either will or can bee vntrue of his word Here the poore Christian trembling at this consequeÌ„ce will crye out that hee doth beleeue God in all things and God forbid that hee should once imagine him not worthy to bee credited in whatsoeuer it shall please his diuine maiesty to reueale But hee will say that hee knowes not that God hath reuealed this vnto him or at least is not well assured that he would haue him to beleeue it This I grant is the lesser faut of the two yet not in any sort tollerable For if it hath pleased his diuine bounty to reueale vnto vs for his owne honor and our instructioÌ„ such heauenly verities and misteries how can hee take it well at our hands that wee either will not vouchsafe to take notice of them or which is worse will not beleeue them to bee true They that will not beleeue are in the holie scriptures worthely called rebells because they band themselues against Gods truth according to that of Iob Rebelles fuerunt Lumini Iob. 24. v 13. they were rebells against the Light and therfore as Rebels and traitors must looke to bee punished The others that will not take the paines to learne according vnto the small measure of their capacity all such matters as appertaine to their owne estate calling must needs acknowledg their extreme vndutifull carelesnes in the highest matter that can bee and that which doth also most concerne them to wit in the onely necessary busines of their owne euerlasting either saluation or damnation And withall confesse that they are vnworthy to bee knowne of God their Soueraigne Lord and maker at the latter daie for that they neglected to know their dutie towards him whiles they liued here on earth Of them the Apostle hâ—th alreadie pronounced this sentence 1. Cor. 14 38 If any man know not to wit the things belonging to his dutie towards God hee shall not bee knowne of God but shal bee shut out of the gate of heauen And if they stand knocking there thinking to get in by their ouerlate importunity they shal bee answered as the foolish virgins were Math. 25 12. with a Nesciovos I know you not the force of this discourse in brief is whosoeuer refuseth to beleeue God in any one article by him reuealed shall not be saued but they that think to be saued in any religion refuse to beleeue some articles of faith reuealed by God ergo they caÌ„not be saued The secoÌ„d cause why wilfull refusers to beleeue any one arttcle of faith do incurre that heauie iudgment is for that they do offer great wrong vnto the true church of God his deerly beloued spouse and our spirituall mistresse and mother It is agreed on by men of all sides that the holie Catholike church is the temple of the holie Ghost the mysticall bodie of Christ and the piller fortresse of truth wherfore to offer her that affront and disgrace as not to giue credit to her testimony speaking specially vnto vs in the behalf of Christ 2. Cor. 5.20 pro Christo legatione fungimur for Christ wee are legates and in the name of the holy Ghost visum spiritui sancto nobis It hath seemed good to the holie Ghost and vs it not onlie to contemne her Actor 15. but to despise Iesus Christ also that hath ordained her to bee our instructer and directer to set naught by the holie ghost that speaketh vnto vs by her wee caÌ„not bee ignoraÌ„t what our Saviour hath said of the governors principall rulers of the church you shal bee witnesses to mee in IerusaleÌ„ in all Iury Samaria Act 1.8 vnto the vttermost coasts of the earth If Christ hath made choice of theÌ„ as of substaÌ„tiall honest meÌ„ sit to bee his witnesses do not wee offer him a great indignity if wee refuse to beleeue them namelie when wee know him to haue said of them Luc. 10.16 Hee that heareth you heareth mee and hee that despiseth you despiseth mee and hee that despiseth mee despiseth him that sent mee Yea
Hee hath shewed his good will I confesse by giuing the essay but hath done litle more therby then bewrayed how vnable he is to performe it so that one may wonder at his simplicity shall I say or at his audacity or rather at both at his simplicitie for wanting wit to vnderstand when it was so plainlie told him how impertinentlie he dealeth in the matter At his audacity if seing his rash and raw Enterprise succeed no better he would neuertheles hold on still and proceed farther Let it bee by the waie obserued that M. Abbots intention was and is to describe the true Roman Catholike for that you shall heare him hereafter in the heate of disputation verie busie to proue that there is such an incompatible repugnance betwene the very tearmes RomaÌ„ Catholike that they can no more be coupled together theÌ„ particuler and vniuersall yet here more calme and better aduised he acknowledgeth that they may stand well ioyned together and be attributed to one particuler person and by the like reason to one particuler Church so that howsoeuer hee crie there against vs for couchnig together the Catholike Roman Church yet here he must needs approue it or els contradict himself and giue ouer his intended description of the true Roman Catholike well be it pardonable for a new ghospelling Minister to vnsaie that in one place which he saith in another yet that calumniation of my poore labors imployed in the seruice of the Catholike cause for my bellies sake as he writeth is not tolerable but the imputation is so grosse and palpable God be thanked that M. Abbot cannot chuse but receiue shame by it which I will declare by this briefe Antithesis between himself and mee hoping that the good Reader will giue me leaue being put to it to relate that of my self which is coÌ„monly knowen It is not vnknowen to manie that I did forsake the apparaÌ„t hope of a poore gentlemans estate to become a Roman Priest he to escape miserie crept into the Ministery I wittingly and willinglie made my self therby vncapable of all spirituall liuings and promotioÌ„s which our noble countrie doth afford in great plentie vnto men of the Church he contrarywise as it seemeth followed the studie of new diuinity to fill himself with fat benefices if the greedie apperite which his former penurie bred in him can be satisfied for hauing three or foure liuings already he is thought to gape still after some greater In a word I doe striue to walke in the narrow and hard path of fasting praier and contineÌ„cie from all corporall pleasures he liueth at large following the carnall libertie of Luthers Ghospell of wiuing eating fulfilling the desires of the flesh All which being dulie coÌ„sidered let the indifferent Reader iudge whether of vs two be likelier to contend about matters of religion for our bellies sake The same may be said for the point of honor and reputation he runing the full carriere of our countrie to highe dignities and promotions I treading in their foosteps who be they neuer so learned or vertuous may trulie saie with the Apostle I thinke that God hath shewed vs the last 1. Cor. 4. v. 9. as it were deputed to death and the drosse of all euen vntill this daie wherfore all wordly credit and belly commodities lying in M. Abbots way and against my profession were his wits at home thinke you when he vpbraided mee with them And if I would make deceiuing of soules my occupation as he for his credits sake and gaine seemeth to haue made it his I might perhaps haue been litle behind him in wordlie wealth and reputation But god forbid that to gaine all the good in the world I should once goe about so much as to endanger the saluation of myne owne soule so far of am I our blessed lord be praised therfore from being any whit disposed to follow M. Abbots trade and occupation in deceyuing of others R. AB VVHICH worke I most humbly desire may goe forth vnder the protection of your highnes who according vnto that eminent wisedome and knowledge wherwith God hath endued your tender yeeres I make the iudge of this quarrell and therfore the first part therof I do now tender at your highnes feete for a testimonie of my loyall and dutifull affection and for acknowledgment of my deuotions vnto Almightie God for the preseruation of your highnes and the continuance and increase of his graces and blessings towards you that your princelie name maie more and more grow great and be a terrour vnto the self exalting kingdome and Monarchie of the great Capitolian Priest at length to worke the vtter ruine and confusion therof which as we beleeue not to be far of so we hope that in that glorious reuenge of the cause of Almightie God your highnes shall haue a chief and honorable part and that God will strengthen your arme and giue edge to your sword to strike through the loynes of all them that are the supporters of that Antichristian and wâ—cked state which all other additions of honour and renowme both with God and men I wâ—ll neuer cease to further by my praiers vnto almighty God so I rest alwaies to your highnes seruice most humblie and affectionately deuoted R. Abbot W. B. AS wee do most freely confesse almightie Gods exceeding bouÌ„tifulnes towards that our gratious yong Prince Henry now deceased in powring out vpon him plentifully singuler naturall gifts of both valor and vnderstanding do dolefullie bewaile the great losse of such a glittering ornament and comfort of our infortunate country so we hartelie wish and do daily praie that it may please the immeÌ„se divine bountie to blesse that tender young prince Charles his deare and noble brother with the true knowledg of the Catholike and Apostolike faith that he may to God Almighties glory to the true honor and peace of our countrie and to his owne eternall saluation returne vnto the ancient and holie Religion of his best renowmed and most puissant progenitors that growing as in age so in vnderstanding and true pietie hee may become though no competent Iudge in matter of faith as M. Abbot too flatteringlie would make his royall brother in his nonage for the iudgment of those high supernaturall points of religion do belong rather to the vocation of godly and graue learned Bishops than to youthfull princes yet to be a deuout imbracer and à zealous mainteyner of that heaueÌ„ly ingraffed word which only can saue our soules for the defence wherof the glorious title of defender of the faith was annexed to the crowne of England In which and for which principally his most royall and gratious Grandmother was put to death which to haue been the now Roman faith and Religion no honest man can or will I thinke deny And who is such a stranger in the estate of our neighbour couÌ„tries that doth not clearlie behold the readie way to aduance his princely name and renowme and to
increase both the wealth and strength of our kingdome is to receiue or admitt of the Roman religion which spayne France and Flanders the richest and noblest regions adioyning next to vs do follow and vphold The ministers rare deuotions vnto the Almighty for the preseruation of the noble Princes life and encrease of honours were vayne and friuolous yea God send they were not hurt full and ominous for of such like the holie Ghost faith Prouer. 28.9 Oratio eius erit execrabilis their praier shal be accursed God comonly punishing them whom Satans seruants praie for and manie times cursing them whom they do blesse And what maruell if wee consider but the strange disposition of his Charitie shall I say or rather of his furie that would haue his Prince bath his sword in the bloud of innocēts and to sheath it in the Bowells not of some hundreds or thousands of such as neuer offended him but of innumerable hundreds of thousands of what sort nation or coūtrie soeuer so they be fauorers and supporters of the Roman religion was it any marvell I saie that the father of mercies and God of all comfort was highlie displeased at the pittiles petition of this bloudy Minister or rather monster From his deuotious and charity sutable to his profession let vs passe vnto his hope expressed in this passage his hope was that Prince Henries highnes should haue a chief part in the suppressing of this Roman religion Maie he not now as once he told mee crie out with the no-vaine poet O spes fallaces o false and deceitfull hopes o vaine confidence in earthly creatures be they neuer so noble and powerfull good reason hath he to do so seing he would not harken vnto the diuine prophet when he said Psalm 145. v. 2. Nolite confidere in principibus in filijs hominum in quibus non est salus Doe not put your trust in princes nor in anie sonnes of mortall men in whom there is no helpe principally for the atchieuing of any such vngodly merciles exployte I come now to the new article of M. Abbots belief that the vtter ruine forfooth of the Roman religion is not far of of which peraduenture he may bee as well assured as euerie protestant is of his owne saluation But bicause this seemeth to be rather a kind of prophecy then anie article of faith why maie not M. Abbot who is not yet knowne to be either a prophet or the sōne of a prophet as wel faile in this his beliefe as he was deceined in his hope And it being the diuination but of a blear eied if not of a blind prophet proceding rather out of his owne lōging then of anie foresight he hath of future euents no man I trow is bound to beleeue him vnles he list Some likelihoods there bee I grant in worldly mens opinions that the Catholike religion may be rooted out of England but when we lift vp our harts to heauen and weigh well the true qualities and nature of Christian religion we see noe euident cause to feare any such imminent daunger nay wee discouer rather motiues to perswade vs to the contrarie to witt that our redemption and the restauration of Catholike religion in our country is neere at hand Not to answer M. Abbot who hath brought no one reason for his surmise but for the consolation of manie heauily distressed and most pitifully afflicted Catholikes my most deare and best beloued countrimen I will briefly examine the causes that may moue worldlings to imagin their fathers old faith to be now in great hazard of vtter ruin and destruction that I may withall shew some reasonable grounds of hope for the speedie reparation therof The first principall cause of the decay of the Catholike faith in our coūtrie earthlie mē esteeme to bee the impouerishing of all them that constantly professe and maintaine the same for seing all Catholikes whom they call Recusants to bee fleeced and spoiled of all their goodes and to haue nothing left for themselues their wiues and their children to liue vpon they presentlie iudge that they cannot long hold out And all men of meanes being once impouerished neither priests who by doctrine administration of Sacraments and good exāple of life are great proppes and staies of religion can be harboured and interteined nor poore prisoners succoured and relieued and cōsequently all Catholikes in short space must needs be vtterlie extinguished Behold the presumptuous discourse of dust and ashes who being not able to raise their thoughts aboue the flatt of the earth or ouer the heades of their cattle doe seldome meditate vpon those words of our blessed Sauiour pauperes Euangelizantur the Ghospell is preached to the poore poore men do more readilie embrace the glad tidings of the ghospell then the rich or vpon that golden sentence of the chosen vessell of his grace videte vocationem vestram fratres 1. Cor. 1. v. 26. c. see your vocation brethren that not many wise according to the flesh not manie mightie not many noble but the foolish things of the world hath God chosen that he may confound the wise and the weake things of the world hath God chosen that hee may cōfound the strong and the base thinges of the world and contemptible hath God chosen and those things which are not that he may destroy those tings that are that no flesh may glory in his sight Being then assured by the truth it self that poore base contemptible creatures in the eie of the world be such as Christ maketh speciall choise of to receiue imbrace and preach his word How can it be probable to amy christian that the stripping men out of their goods is an assured waie to make them to flie from their faith If poore fishermen and others that voluntariely forsooke all they had were esteemed by Christ Iesus the grand master of that heauenly worke the fittest men to make pillers and chiefe members of his holie faith and religion how grosly are they deceiued in the estate and manageing of heauenlie affaires who do dreame that to make all Catholikes poore is to extirpate the Catholike religion when as it is in deed a readie way to make most absolute perfect christians discharged of all earthly clogges more nimble proper and at better leasure to employ themplues wholy and hartily in that spirituall busines And therby also indearing themselues vnto Almightie God for whose quarrell they haue lost all do become more capable and worthie of his greater giftes and blessings who can tell whither our forefathers did not through abundance and superfluitie of temporall wealth forget their dutie to God and by the sinnes that followed thervpon made way to that dissolution of religion which after ensued in our miserable countrie for so it hapned often in Israëll as Moises foretold my beloued waxed grosse and Kicked Deut. 32. v. 15. hee was grosse and exceeding fatt hee forsooke God his Creator and turned away from
It is long sithence it pleased God of his great goodnes to grant vs in forren nations some colledges and seminaries to breed and bring vp vertuous learned priestes And within these few yeeres since the persecution at home waxed hotter diuers houses both for religious men and womeÌ„ haue bin erected for our countrimen abroad and manie worthie persons inspired by God haue retired themselues into the same Behold then the foundation laid by the prouidence and mercie of God for the erecting and building vp of Christs Catholike church amongest vs againe Now I am well assured that no man dare saie that God is to be likened to that foolish builder repreheÌ„ded in the Gospell who having laid the foundation of a tower could not bring it to perfectioÌ„ and was therfore worthily mocked of the beholders saying Luc. 14. hic homo coepit aedificare non potuit consummare this man began ro build but could not bring his worke to an end Our saviour then having alreadie as we be verily perswaded planted the foundation of that most holie Edifice he will not faile in short time to bring it to perfection Manie goodlie great stones and faire tall timber trees with other necessary furniture to build vp the walles of Ierusalem are already prepared now to rough hew square and smooth them persecution is permitted And much blood of Martirs hath bin plentifully powred out to temper the lyme and sand that must vnite and ioyne fast togither all the parts of that spirituall building It may bee that some principall peeces or workmen do yet want whom when it shall please the great maister of the worke to convert assemble with ther est what let will there bee euen in maÌ„s iudgement for the accomplishement of this heauenlie worke wherfore with comfortable confidence let vs ride out the storme and with patient longanimitie persever faith full vnto the end with earnest devoute praiers craving the aide of our most mercifull father in heaven with humble obedient behauior towards our prince and his Magistrates seeke to asswage their wrath kindled as we knowe without cause so vehementlie against vs in earth then shall we both fulfill towards others and finallie by the grace of God shall see fulfilled towards vs that which the famous ancient Doctor Origen hath recorded of the best Christians in the primitiue Church in these memorable words with which I will conclude this Chapter Orig l 2. contracâ—â— summ responsione ad 2. Cal. Christians taught not to fight against their persecutors haue by obseruing dulie the mild temperate law of their sounder Christ Iesus more preuailed then if they had receiued commission from him to haue waged warr against their enimies God almightie defending them and fighting for them and at seasonable times restrayning the persecutors of the Christian name Some noble champions of his hee suffered for their greater approbation and glorie to bee put to death that the beholders of their constant valour and sweet mildnes in that bloodie agonie might therby bee the sooner induced to embrace their religion yet God so mitigated the matter that he permitted not all that holie kind of people to be cut downe for his diuine purpose was that they should grow and that all nations should bee replenished with their godlie and saving doctrine And sometimes he gaue calmes that the weaker sort and wearied might haue respite to breath to repaire their losses and to gather new forces vntill at length it pleased his diuine Maiestie of his infinite mercie and compassion towards his faithfull seruants so to defeate all their aduersaries plotts and deuises against them that neither the king nor the presidents and Iudges nor anie other Magistrates no not the common people could bee exasperated and stirred vp to persecute them anie longer which wonderfull grace the omnipotent that hath set boundes vnto the billoes of the roaring seas saying hitherto ye shall passe but go no further out of his most tender mercies grant vnto his much afflicted yet very faithfull servants in our poore countrie Amen AN ANSVVERE TO M. ABBOTS PREface to the Reader MR Abbot to make his reader vnderstand the manner of his proceding in this booke of his relateth what he had done before in this manner First saith hee I haue challenged the name Catholike from the popish vse and proued that the papists could no more take that title to them but by meere vsurpation Afterward I entred into a comparison consisting of three partes wherof the first was to declare that neither S. Pauls nor S. Peters Epistles conteine anie defence of the doctrine now taught at Rome the second that sundrie definitions of the ancient Roman faith were wholie agreeable to that which the protestants teach and is impugned by the church of Rome that now is the third and last was to proue that sundrie heresies condemned of old by the Roman church be now defended by the same church of Rome which pointes being as euerie man seeth all and euerie one of marvellous great moment yet M. Abbot doth here confesse and acknowledge that in his answere vnto my Epistle to his Maiestie he handled them onelie positiuelie that is to saie brieflie and superficiallie the occasion then as here he saies requiring no more purposing afterwards when oportunitie should serue a longer treatise therof in the meane time saith hee Doctor Bishop published a reproofe of my defence of the reformed Catholike setting vnder this title a Gorgons head to affright all men concerning mee as having abused Gods sacredword mangled misapplied and falsified the ancient fathers sentences so that whosoeuer hath anie care of his owne salvation can never hereafter credit mee in matter of faith religion Concerning which hideous out-cry of my falsifications I refer thee to the aduertisment which I haue added to the third part of that defence where I haue scourged him accordingly this is the effect of M. Abbots entrie into this his worke W. B. THIS being but a preparatioÌ„ to make waie to that which followeth I neede not stand long vpon it that vaine and vntrue vant of his that the hath woone the name and title of Catholike from vs I passe ouer here as a vanitie because it is elswhere to be handled more at large but I maie not omit to put the Reader in mind how contrarie M. Abbot is to himself in his owne iudgment about his owne worke here he saith as you haue heard that he did sett downe in his answere to my Epistle those three branches of comparison betweene the ancient and moderne church of Rome onlie positiuely yeelding also the reason bicause the occasion then required no more yet whosoeuer pleaseth to reade his preface of the same a defense of the reformed Catholike worke to the reader shall find him there to speake in an other keie I haue saith hee there had care to giue the reader satisfaction in the questions heere discussed of which these comparisons were a great part
anie good order yet to make the matter as seÌ„sible and perspicuous as his perplexed proceeding will give mee leave I will gather into the first place what hee hath scatteringly disputed against the supremacy of the church of Rome and giue answere to that SecoÌ„dly I will confirme our part Lastly I will examine how sufficientlie hee hath answered my former argumeÌ„ts made to prove the same M. Abbots first argumeÌ„t against the primacye of the sea of Rome is taken ab authoritate negative as schollers do vse to speake from authoritie negatiuelie which kind of reasoning though among the protestants it bee holden for currant in matter of faith yet hee can not be ignoraÌ„t that wee allow not of it who hold some points of faith to bee deliuered by vnwritten tradition wherfore if hee had not wanted iudgment hee should not so confidentlie haue vsed such kind of arguments against vs. But let vs heare them such as they be S. Peter and S. Paul do make no mention of this superioritie of the churh of Rome in their Epistles therfore there is none such this is a verie vaine and insufficient argument even in the waie of protestants for albeit they would grant that if there were no warrant for it in all the old or new testament that then it were not to bee creditted yet they would not denie but that it might bee a matter of faith though there were no mention made of it in S. Peter or S. Pauls Epistles so that it bee recorded in anie other part of the scriptures for all parts of the holy scriptures are alike true wherfore anie thing written in anie parcell therof is as well to bee beleeved as if it were written in S. Peters or S. Pauls Epistles But M. Abbot vrgeth in this manner S. Paul writ an Epistle to the Romanes and therfore hee would not haue omitted that their priviledge if any such had been I answere that S. Paul writt to the Romans not of all matters but to instruct them in some importaÌ„t poiÌ„ts of doctrine and to coÌ„fort them in their tribulatioÌ„s which hee might well do without makiÌ„g any mentioÌ„ of the priviledges of their church besides neither M. Abbot not anie man els I thinke is able to shewe that S. Paul in all that Epistle doth so much as once treat of Bishops or church government wherfore he had no occasioÌ„ ministred to talke of the Roman churches supremacy Let it for this time suffice that S. Paul doth els where acknowledg S. Peter for a person of excellency and his superiour as the holie learned Doctors do gather out of these his words Then after three yeeres I came to Hierusalem to see Peter Gallat 1.18 and tarried with him fifteene daies That going vp of S. Paul to Hierusalem to visit S. Peter was not of curiosity but of dutie and by the law of faith as a Tertul. de praescrip cap. 23. Paulus sicut ipse narrat ascendit Hierosolymam cognoscendi Petri causa ex officio turc scilicet eiusdem fidei praedicationis Tertullian taketh it S. Chrysostome b Chrysostomus superillum locum Vi les quemad â—odum illis tribuit congruentem honorem neque solum non ducit scipsum illis meliorem verum ne parem quidem esse putat id quod ex ipsa profectione liquet non dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quomodo loqui solent quiinvisunt magnas vrbes vel viros sanctos out of the Energie of the greeke word collecteth that it was to see and to visit Peter as a person of excellency and maiestie And vpon S. Iohns c Chrysost hom 87. in Ioannem Petrus os erat Apostolorum Princeps vertex ipsius coetus propterea Paulus eum preter alios visùrus ascendit simul vt ei ostenderet tam ei fiduciam habendam Gospell addeth another cause of that visit to have been to certifie Saint Peter of his extraordinary coÌ„mission to preach the Gospell that he might bee creditted of the Christians which Saint Ambrose confirmeth in these words It was meete d Ambros in 1 cap. ad Galatas Dignum fuit vt cuperet videre Petrum qui primus erat inter Apostolos cui delegauerat Saluator curam ecclesiarum non vtique vt aliquid ab eo disceret quia iam ab auctore didicerit à quo et ipse Petrus fuerat instructus sed propter affectum Apostolatus vt sciret Petrus illi datam licentiam quam ipse acceperat meete that Saint Paul should covett to see S. Peter who was the chief amonge the Apostles to whom our Saviour had comÌ„itted the charge of the churches Not that hee should learne any thing of him who had before been instructed of the same maister that S. Peter was but for the qualitie of his Apostleshipp and that S. Peter might know the same comission to bee giuen to S. Paul of preaching which hee had before receiued e Hieronimi Epla 89. Denique tantae authoritatis Petrus fuit vt Paulus in Epistola sua scripserit deinde post annos tres veni Hierosoliman videre Petrum c. S. Hierome saith to the same effect S. Peter was of so great authoritie that S. Paul writeth hee went to Ierusalem to visit him f Theodoret in 1. ad Galatas Et hoc rursus Pauli virtutem ostendit etenim cum humana doctrina non indigeret vt qui ab vniuersorum deo eam ante accepisset Apostolorum principi quem par est honorem tribuit Theodoret thus when S. Paul needed no instruction of men having been taught by the Lord of all hee nevertheles deferred that honor to the ptince of the Apostles which was due g Theophilactus ibidem Paulus ad Petrum abijt non vtilitatis gratia sed solo visendi studio honoranseum maiorem se notat ibidem verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significare cum obseruatione intueri Theophilact S. Paul desired to see S. Peter as a personage greater then himself and went vp with reuerence to behold him By the record of all these ancient fathers S. Paul went vp to Ierusalem to visit S. Peter as the prince of the Apostles and as the chief governor of the church to acquaint him with his extraordinarie vocation that having gotten his approbation hee might without contradiction bee receiued of all others Now to M. Abbots second argument which is yet worse then the former S. Iohn did honour to the seaven churches of Asia Apoc. 2. 3. writing to them and yet hee would never speake of the seaven hills of Rome but as of the seate of the whore of Babylon Ergo what you please a messe of plumme pottage if you will for this pleasant Iester rather then disputer hath this sophisme so much as the shadow of a sorie argument S. Iohn in the 2. and 3. chapters of the reuelations makes no mention of the church of
Romes supremacy Ergo there is no such matter in all the scripture M. Abbot blushing at the vglie shape of this ilfavoured argument to botch it out doth adde that by those seaven churches are figured the whole church of Christ and yet there is not a word in thē of the supremacie of the church of Rome I thinke well nor of thundreth matters moe that belonge to the christian religiō for these seaven short letters which S. Iohn writes to the seaven churches are contained within the compasse of three pages of one little leafe in octauo in their owne bible and can anie man bee so simple as to dreame that all the points of our faith are comprehended within them S. Iohn com̄ends the vertues reprehends the vices of those churches but doth treat of verie few points of doctrine and therfore no strange case if hee spake not of the supremacie of the church of Rome M. Abbots third argument the church of Rome hath a speciall caution given her not to presume vpon her stabilitie in the faith lest she fall Rom. 11.20 S. Paul saying to her Be not high minded but feare for if God spared not the naturall branches take heed also lest hee spare not thee Behold the bountifulnes of God towards thee if thou continue in his boūtifulnes or els also thou shalt bee cut of Ergo what hee had neede to bee a cūning fletcher that could make either a bolt or a shaft of this fit for the purpose First here is nothing at all against the church of Romes supremacie nor yet anie certaine assertion against her stability in the received faith For here is aswell a promise of Gods bountifulnes towards them if they will do well as a threat against them if they do evill Againe all this is besides the cushion for though that Epistle bee to the Romanes yet S. Paul there doth expresly direct that discourse not to the Romanes in particuler but in generall to all the Gentiles beginning it thus for to you Gentils I say c. Ibid. v. 13 and goes on with a comparison betweene the Iewes and the Gentils so that nothing is more perspicuous then that the warning there given is not speciall to the Romans but generall to all Gentiles These loe bee the foregallāts shal I saie or rather the forlorne hope of M. Abbots terrible argumēts marshalled by himself in the forefrōt of his batlle to daūt the Enemy are wee not like thinke you to haue a hott skirmish of it where such drosse and refuse of arguments are thought worthie the first and best place but it were pittie that such a bad cause should bee burnished sett out with anie better M. Abbot having given such a mighty pushe at our position cometh to confute that I said to witt that it is deduced out of Gods word rightly vnderstood according to the interpretation of the ancient fathers that the church of Rome is that rock vpon which Christ built his church against which the gates of hell shall never prevaile To which M. Abbot as though he went about to choke dawes saies that I giue him chalke for cheese bicause I promised a deduction out of the word of God and in steed therof bring an exposition of the ancient fathers Marke gentle reader my words and then thou canst not but find M. Abbot to be an egregious wrangler for I performed that deduction which I promised out of Gods word naming the verie place out of which it is deduced but because I ioyned with it according vnto the exposition of ancient fathers hee like a man scarse well in his wits cries out that in steed of scriptures I bring in an exposition of the fathers when I do make mention of the fathers exposition not as the ground of my deduction but onlie for the true sense of those words of holy scripture out of which I do make the said collection The deduction in my former booke was verie briefe bicause I did there point onlie at the places of holie scriptures out of which it might bee gathered the question of the supremacy being there but touched by the way wherof M. Abbot takes advantage and saies that I am dumbe and can say no more because I will not bee like to him and out of season thrust forth long discourses of by questions I hauing also before written a whole chapter of the supremacy in my second part against M. Perkins where M. Abbot saw well enough that I could haue said here much more of the same matter if need had so required but such is his impudencie that he cares not what hee saie so hee maie make a shewe to his simple reader that hee hath canvased his aduersarie seeing that M. Abbot hath here hudled together verie much of that matter I will more at large sett downe these deductions and orderlie confirme each member therof The first fountaine out of which all the rest do flow as riuers is this The chief superiority in governmēt and authoritie of power over all the church was by our blessed Saviour given to S. Peter and to his successors vnto the end of the world but the Bishops of Rome are S. Peters successors therfore the Bishops of Rome have from our saviours grant and gift authority of power and superiority of goverment over all the church The maior of this argument is to bee deduced out of the word of God the minor being a matter of fact and that which hapned after S. Peters death to wit who was his successor shall haue sound proofe out of the most approved testimony of the best witnesses since that age All which being performed the conclusion that the Bishop of Rome hath supreme commaunding power over all the church must needs stand most assured That our blessed saviour gaue superiority of government to S. Peter vnder the metaphore of a rocke or foundation in building when he said Thou art Peter Math. 16 and vpon this rocke I will build my church Thus I proue Christ made Peter the rock or foundation of his church therfore he gaue to him the chiefest place of government in it for as the foundation is first placed and doth vphold all the rest of the building so he that is the foundation in the spirituall building of Christes church hath the chiefest place therin is to com̄and over all the rest To make this more perspicuous we must call to mind that amongest other titles and names of the church of God one is a house as the Apostle sheweth that thou maist knowe how to converse in the house of God 2. Tim. 3.15 which is the church and the faithfull are called by the same Apostle 1. Cor. 3.9 Ephes 4.12 the building of God Dei aedificatio estis Againe God gaue some Apostles some Doctors c. to the building vp of the bodie of Christ S. Paul as a wise Architect laid the foundation and others builded thervpon Now in that supernaturall and
is coÌ„mitted do excomunicate and exclude thee and thy wife from the coÌ„munion of the immaculate and sacred misteries And do declare that what Bishop or priests soever shall presume after the knowledge had of these my letters to minister the same to you therby to fall from his dignity and function This learned and holie pope much coÌ„meÌ„ded by S. Austin doubted not but that the Bishop of Rome had sufficient authoritie not onlie to depose and restore patriarches but also to excommunicate Emperours Now to the patriarch of Antioch though Saint Iohn Chrysostomes testimony who had been thirteene yeeres preacher in that citie might suffice yet wee want not others First Flauianus patriarch of Antioch was suÌ„moned to appeare at Rome Flauianus apud Theodoret l. 5. c. 23. Cum eo agit Imperator vt Romam adiret cui respondit Si qui me O Imperator vt fidem minime sinceram ac sanam profitentes insimulent dicantve vitam me traducere indignam sacerdotio tuÌ„ illis ipsis iudicibus vtar tum pronunciatam ab eis sententiam lubens subibo there to answere vnto matters obiected against him who put not in the protestaÌ„ts plea that the Bishop of Rome had no authoritie over him being the highest Bishop in all Asia but made meanes vnto the said pope by the frindship of Theophilus patriarch of Alexandria and S. Chrysostome and so appeased that matter as the Ecclesiasticall historyes do testifie And Theodoret that renowmed Hstoriographer Theodoret Leoni Episcopo Romano Post loâ— sudores labores ne in ius quidem vocatus sum condemnatus Ego autem Apostolicae vestrae sedu expecto sententiam supplico obsecro vestram sanctitatem vt mihi opem ferat iustum vestrum rectum appâ—llanti iudicium iubeat ad vos accurrâ—re ostendere meam doctrinam vestigia Apostolica sequentem ante omnia rogo vt sâ—iam a vobis an in inâ—â—sta hac depositione me oporteat acquiâ—scere an non vestram enim expecto sententià m si iudicatis sâ—are me iusserie stabo nec vlli deinceps homini molestiam exhibebâ— being Bishop of Cirus vnder the patriarch of Antioch did neverthelesse fly by appeale to Leo the great pope of Rome for redresse Thus hee writeth vnto him I attend the sentence of the sea Apostolike and do humblie beseech your holines that you defend and protect me appealing vnto your iust and vpright iudgment seat If you comaund mee to submitt my selfe to their sentence that haue condemned mee I will yeeld to it and neuer bee troublesome to any other Let these suffice for thâ— patriarkship of Antioch There remaines only the patriarch of Ierusalem for whom Anastasius patriarch of the same sea Anastâ—sius pâ—triâ—â—cha Hieâ—osolymâ—â—â—lâ—us epist ad Foelicâ—m papam Fuit seâ—per â—postolicae sedis vâ—stre liâ—â—ntia â—â—iustâ— damnatos vel â—xcommuniâ—atos potestatis suae auctoritate restituâ—re sua omnia eu râ—dderâ— illos qui eos câ—â—demnarunt aut excommunicavâ—â—unt Apostolico punire priuilegio sicut etiam nostris anterioribus novimus factum tempâ—ribuâ— antiquis regulis sancâ—tum est â—t quicquid quamuis tâ—â—â—â—otu prouinâ—â—s super corum querduant accusationibus ageretuâ— non prâ—â—s tractandum vel accipiendum esset quam ad notitiam alma vestra sedis esset deductum vt huâ—us auctoritate iuxta quod fuisset faciendum infirmaretur aut firmaretur about the same time in his letters vnto foelix pope of Rome writeth in this manner It was alwaies the libertie of your Apostolike sea by the authoritie of your power to acquite them that were vniustly condemned and excommunicated and to restore them to all they had lost eveÌ„ as wee haue seene done in our times and haue heard in the daies of our predecessors for saith hee a litle after it is by ancient Canons decreed that whatsoever bee handled about the affaires of Bishops yea though in prouinces farre remote that the same should not bee fullie determined before it were brought to the notice of your holie sea and by the aucthority therof bee either confirmed or reiected This great and ancient Patriarch not only witnesseth such soveraigne power and authoritie to belonge vnto the Bishop of Rome but pleadeth also for the same out of the former approved Canons of the Church Among which that of the councel of Sardica I hold to bee the chiefest Ex concilio Sardicense c. 4. Quod si aliquis episcopus adiudicatus fuerit in aliqua causa putat se bonam causam habere vt iterum iudicium renouetur si vobis placet S. Petri Apostoli memoriam honoremus vt scribatur Romano Pontifici si iudicauerit renouandum esse iudicium renouetur det iudicos si autem probauerit talem causam vt ea non refriceutur quae acta sunt Quae decreuerit Romanus Pontifex confirmata erunt Si ergo omnibus placeat statuatur synodus respondit placet c. 5. Alter episcopus post talem appellationem in eadem cathedra no admittetur nisi causa fuerit in iudicio Romani Pontificis determinata where it is in expresse tearmes decred that if any Bishop of what countrie soever have his cause iudged otherwise then hee thinketh right hee may appeale vnto the Bishop of Rome who maie appoint new Iudges and send them to heare it againe and finallie determine it Now that they who haue lesse skill in ancient histories may vnderstand of what creditt that councell of Sardica is Let theÌ„ know first that it was called by Iulius Bishop of Rome Secondly there were present that famous Hosius who was one of the presidents of the Nicene councell And Athanasius with many other renowmed Bishops which had been members of the said first generall councell of Nice and above 300. Bishops came thither both out of the East and west as a Athan. Apolog 2 in medio Athanasius writeth wherfore hee tearmeth it instar Niceni such an other as the first Nicene councell was b Sulpit. l. 2. sacra histor Sulpitius Severus tearmeth it a councell called from all parts of the word c Socrat. l. 2 hist c. 16. Socrates in his history a generall councell Briefly the Centuriators of Magdeburg Centur. 4. cap. 99. do approve the same councell for Authenticall These few testimonies for the supreme power and authoritie of the Bishop and church of Rome being taken from verie eminent sincere and learned personages who in the florishing time of Christianity governed the patriarchall seas of the greeke and east churches confirmed also with the acts and sentences of the generall councell of Ephesus Chalcedon and Sardica cannot but giue full satisfaction vnto all true Christians that even in the purest antiquitie the popes coÌ„manding power and superioritie in government was beleeved practized and approved all Christendome over 14 After so many plaine demonstrations of the Bishops of Romes supremacie in causes ecclesiasticall I hope the curteous reader will
called into question by vntowardlie and degenerous Children that either wilfullie run out of her house to follow their owne pleasure and fancies or are for pure feare falne away from her and forsaken her ordinances M. Abbot admitting as it were that other churches should according to S. Irenaeus rule conforme themselues in matter of doctrine to the church of Rome yet to giue vs a tast of the subtility of his shifting witt addeth that ther is in that place of Irenaeus nothing for her superiority in goverment well that being once granted that all other churches should for matter of doctrine accord with the church of Rome it would theron necessarily follow that the church of England and consequently his maiestie ought to do the same which was all that I sued for yet over and besides Irenaeus words being well weighed do import also a superiority in goverment to be resident in that church which I proue bicause he saies that other churches must of necessity accord with the church of Rome for her more poteÌ„t principality Now if the church of Rome haue power and principality over other churches And do impose a necessitie vpon them of according vnto it it must needes haue superiority in goverment over them or els the other could not be bound of necessitie to follow it M. Abbot doth grammatically descant first vpon this word principalitie and saies that it may signâ—fie eminencie in estimation though not superioritie in goverment And that it maie bee potent also to move by example and perswasion only not by commaundement Be it so that these words maie be wrested into some such signification as what words be there that may not be diuerslie construed yet everie reasonable man will soone see that power and principalitie do properly import a commaunding superiority And will as easily graunt that the fathers words are rather to be fairly taken according to the more vsuall signification then in anie such forced sense and construction Againe seing that power and superioritie did even as S. Irenaeus expresseth impose a necessitie vpon others of conforming themselues to the church of Rome it could not bee that imagined superioritie of M. Abbots which imposeth no such necessitie wherfore it remaines evident that M. Abbot is driuen to flie from the vsuall signification true meaning of S. Irenaeus words In like manner M. Abbot to cast some better colour vpon his new devised principalitie or rather to shift over into another matter that seemes more plausible writeth thus 20 That M. Bishop may vnderstand I do not answere him by a deuise of mine Cypr. l. 1. Epist 3. but according to the truth hee shall find that Ciprian calleth the chuâ—ch of Rome the princ pall church and yet in the same place he denieth the authority of the Bishops in Africa to be inferiour vnto the Bishops of Rome M. Abbot and other Protestants cannot choose but stand in bodily feare so often as they appeale vnto the ancient fathers for support of their novelties for you shall scarse find any one of them that doth not in the verie place alledged by the Protestants giue them such a bob that everie beholder maie plainly see they do not favour their cause nor are content to be called in for their witnesses Let S. Cyprian now cited by M. Abbot serve for an example This is the sentence out of which M. Abbot picked the former words Cypr. l. 1. Epist 3. iuxta pamel Epist 55. Post ista adhuc insuper pseudo-Episcopo sibi ab haereticis constituto nauigare audent ad Petri cathedram atque ad EcclesiaÌ„ principalem vnde vnitas sacerdotalis â—rta est a schismaticis profanis litteras ferre nec cogitare eos esse Romanos quorum fides Apostolo praedicante laudata est ad quos perfidia habere non posset accessum After those things and more also after a false Bishop appointed them by Heretiks they dare saile to the chaire of Peter and vnto the principall church whence priestlie vnity hath its beginning and carrie letters from schismatikes and prophane fellowes not remembring that such are the Romanes whose faith is praised by the Apostles voice vnto whom perfidie can haue no accesse I set downe the whole passage because by and by we must treate of the later part therof as well as now of the former where is sufficientlie declared that S. Ciprian tooke the church of Rome to be principall not onlie in estimation but in order of goverment which I proue First because hee affirmes the church of Rome to be S. Peters chaire and consequently to be endued with like authoritie that S. Peter enioyed vpon whom as S. Ciprian in twentie places avoucheth the church of Christ was builded Secondly he describes it to be that principall church which is the fountaine of priestly and ecclesiasticall vnitie which could not be vnles it had power and authoritie to compell all other churches to stand to her order and therby to hold all in vnitie of faith and vniformity of religioÌ„ For as all the world now seeth there neither is nor can bee in mans iudgment any vnitie in faith or religious rites among Protestants bicause there is no one soveraigne coÌ„mauÌ„der over them all indued with authoritie to coÌ„pell the rest to agree in one And in the self same Epistle S. Cip. coÌ„firmeth this verie poiÌ„t in these memorable words Heresies haue not risen Cyprian ibidem Neque enim aliunde haereses orta sunt aut nata sunt schismata quam inde quod sacerdoti dei non obtemperatur nec vnus in ecclesia ad tempus sacerdos ad tempus iudex vico Christi cogitatur nor schismes sprong from any other roote then for that obedience is not yeelded to one priest and for that one priest for the time and one Iugde is not accepted of in Christs steed Do you see by S. Cyprians sentence that the only way to root out heresies and to accord schismes is to acknowledg one priest for soveraigne Iudge in ecclesiasticall cases and to obey him as Christs vicegerent on earth Such a soveraigne Iudge is hee that sits in S. Peters chaire and that principall church of Rome by S. Ciprians owne assertion in the former period or els Ecclesiasticall Discipline could not draw its originall vnitie thence Thus much here to prove that the principall church in that place of S. Ciprian is to be taken for the principall in authoritie and goverment Now to the other part S. CipriaÌ„ denieth not the Bishops in Africa to be inferior vnto the Bishop of Rome but blameth such troublesome fellowes that would not rest quiet and content with their owne Bishops iudgment but flie abroad to molest others with their brawles as though their owne Bishops had not sufficient authority or witt to compose and end their quarrells at home S. Ciprian supposeth that their churches in Afrike had no less authority then others churches to order such matters but neither names the
of law if they looked not the better about them well to come to the answer there we haue first the ancient custome of appealing out of Africk to Rome confirmed by saint Ciprians authority and that by M. Abbots own confession Secondlie that the word perfidia is to be taken rather for error in faith then for perfidious reports appeareth for that it is there by S. Ciprian opposed as the contrarie to the true faith of the Romans which was by saint Paul commended and in the same Epistle saint Ciprian saith nulla societas fidei perfidiae potest esse still opposiing persidiousnes to faith So is it in the 57. Epistle where he affirmeth that if a novatian heretike should be put to death by the heathen persecutor for the Christian faith that death to him that dieth out of the church should bee non corona fidei sed paena perfidiae not a crowne of faith but a punishment of his misbelief and heresie Againe that you may perceiue there to haue been good cause for S. Ciprian to cōmend the faith of the Romanes you must obserue that there is mention made in the same sentence of false Bishops chosen by heretikes who sailed towards Rome were not they fitt instruments to prepare the way to heresie and misbelief and towardes the end of the same Epistle he plainly intimateth that they were to be assaulted by heretikes when he saith albeit I knew you could not be taken with the venime of haeretikes c. It was then not besides the purpose to intimate that such fellowes should find cold entertainment of the Romans vnto whom misbelief could haue no accesse besids in the next period going before speaking of the same sailers to Rome he cast this imputation vpon them quibus satis non fuit ab Evangelio recedere who thought it not enough for them to depart from the gospell And was it then from the purpose to giue them that caveat that they were like to lose their labour in sailing to Rome for relief Bicause misbelief could not bee welcome to the Romanes whose faith the Apostle had commended In a word was it not iust as much to S. Cipriās purpose to saie that falshood in faith could haue no accesse to the Romans as to speake of the Romans faith commended by the Apostle where faith being as everie man seeth to bee taken properly it must needs argue that that perfidiousnes in the next line lincked with the other must be taken for the flatr contrarie Seing then that the nature of the word doth allow that signification which I gaue it and saint Ciprian did so vse it often in that sence namely when he opposeth it against faith the circumstances also of the place and Authors intention better agreing with the same it is evident that M. Abbot doth but cauill against the true sence of the word which I gaue And would very absurdly haue it so taken that you must either plainly saie that S. Ciprian spake glosingly and vntruly or els did strāgely mistake his words putting could for should Ad quos perfidia non potest habere accessum for non debuit habere accessum vnto whom saith S. Cyprian perfidiousnes can haue no accesse vnto whom saith his corrector or rather corruptor M. Abbot perfidiousnes ought to haue no accesse Betwixt which two propositions there is verie broad difference as each man knoweth Now that in some rare case non potest is taken for non debet it cannot for it ought not doth not enforce that it must be so taken when it pleaseth M. Abbot but hee must giue men leaue to prefer and to follow the naturall and vsuall signification of the word before such a strange interpretation and wresting therof To that which in the end of his needles discourse of it cannot for it ought not Hee addeth that S. Ciprian with a councell of African Bishops did teach the rebaptising of them that were before baptised of heretikes against the knowne sentence of pope Stephen whence it followeth saith M. Abbot that they thought they might in matter of doctrine dissent from the Bishop of Rome or els they would haue submitted their opinion vnto his verdict To which I answere That either they tooke that doctrine which the pope of Rome deliuered vnto them in his letters to be deliuered as his owne priuat opinion to which they were not bound to conforme themselues Or els that in the heat of vpholding their errors as they declined from the true doctrine so they forgot their dutie to the sea of Rome Because the obstinate maintaining of one error doth oftentimes push on hoat disputers into another But when S. Ciprian was out of that humain passion a Cypriā Epist 55. he wrote as plainly as any mā could That schismes and heresies do not spring from any other fountaine then for that the sentence of one priest and Iudge in Christs steed is not harkened vnto That b Epistola 45. the church of Rome is to bee stuck vnto as to the roote of vnity and as the mother church to be observed and obeied And elswhere De vnitate Ecclesiae Qui Ecclesiae renititur resistit qui cathedram Petri super quam fundata est ecclesia deserit in ecclesia se esse confidit Can hee that forsaketh the chaire of Peter vpō which the church was built haue any confidence that he is himself in the church This and much more wrote Saint Ciprian to the verie high commendation of the church of Rome when he was out of that humor of rebaptization which fault of his was afterward by his constant martirdome purged As S. Austin testifieth who also saith Aug. epist 48. item l. 1. de baptis co donatistas ca. 18. that there wanted not some who held those writings which M. Abbot citeth for S. Ciprians either to be none of his or that he repented himself or them before he died And therfore should not now be cited for his But such ouersights of the fathers are the fittest foode for heretikes to feede vpon in them they find the best relish and therfore this taint of S. Ciprian is twise or thrice serued in as a dainty dish and drosse though it be yet is it often set vp as a bright starr to giue light and lustre to their goodly cause Now to that which followeth in his text he saith that my proofes hitherto were vayne yet those which follow are more vaine But god be thanked that the bare word of a vaine mā is but meere vanity 28 You haue alreadie heard how friuolous and idle his exceptions were against the sentences that I tooke out of those golden paire of most ancient Doctors and very glorious Martirs S. Irenaeus and S. Ciprian Now attend how simplie he behaueth himself in answering to that which I cited out of S. Ambrose S. Austen and S. Hierome No man can deny but that these holy learned fathers are for their persons without all exceptions
collatam in qua sederit omnium Apostolorum caput Petrus in qua vna cathedra vnitas ab omnibus seruaretur ne caeteri Apostoli singulas sibi quisque defenderent vtiam schismaticus peccator esset qui contra singularem cathedram alteram collocaret ergo cathedra vnica quae est prima de dotibus sedit prior Petrus cui successit linus c. damaso Siricius hodie qui noster est socius Cum quo nobis totus orbis commercio formatarum in vna communionis societate concordat vestrae cathedrae vos originem reddite qui vobis vultis sanctam Ecclesiam vindicare wherin Peter the head of all the Apostles sate first in which one chaire vnity is preserued amoÌ„gst all c. That he is now to be taken for a sinner a schismatike that would against that singuler or only chaire oppose another Therfore in that one chaire which is the first in dowry sate Peter vnto whom succeeded Linus and so in â—ew downe vnto Siricius that then liued who is saith Optatus our companion with whom the whole world by entercourse of formed letters doth concord with vs in the same society of coÌ„munion Hitherto Optatus where you see by the iudgment of so great a Prelate who liued in the time of pure antiquity that the chaire of Rome is the only chaire of vnity with which if you ioyne you are in the vnitie of Christs church against which if you oppose your self you become a sinner and a schismatike further that by communicating in faith with it you do enter into the society of all Catholikes dispersed ouer the whole world I do now staÌ„d more particulerly vpon those holy fathers words bicause M. Abbot was so shamles as to write that I did before of set purpose omitt their words bicause if I had set them downe euerie one might haue seene as he saith that they said nothing for our purpose when as for breuities sake I was then content only to point at these testimonies not thinking that any man would haue been so careles of his credit as to haue denied them to be most effectuall to our purpose Now that Optatus did prove the Donatists to be a particuler stragling congregation like the Protestants not only for that they did not comunicate with the church of Rome but also for want of comunication with the churches of Asia that makes nothing against the singuler esteeme hee had of the church of Rome for learned writers do vse diuers sorts of arguments to make their partie the more strong and probable One argument not destroying but fortifying the other The Donatists were schismatikes saith that noble Author bicause they opposed themselues against the church of Rome They were also astraying company for that they held no communion with the churches of Asia or any other part of the world besides Africa From Optatus M. Abbot coms to answer that place I quoted out of S. Austin which I haue before set downe at large and confesseth August epist 165. That Austin setteth downe the succession of the Bishops of Rome and vpbraideth the Donatists that no Donatist euersate in that chaire But M. Abbot doth add that as well doth he obiect to them that wheras they read the Epistles of the Apostles they deuided themselues from the peace and fellowship of those churches to which the Apostles wrote the same Epistles Is not this a worthy answer trow you bicause S. Austin vsed as a second argument to confute the Donatists their seperation from the knowne fellowship of the world Therfore his former argument taken from the coÌ„munion of the sea of Rome was nothing worth wheras contrary wise acute disputantes like to wise warriours do coÌ„monly range the strongest arguments in the forefront Or is there nothing to our purpose in the former place of S. Austin as here M. Abbot having put on a brasen forhead doth avouch Turne to it good Reader and see First that profound Doctor teacheth that among all the successions of Bishops that of Rome is most to be regarded bicause the gats of hell shall never preuaile against it Secondly that there had sitten from Peter vnto Anastasius then pope about fortie popes and that not so much as one of them had been a Donatist wherfore the Donatists were to be reiected of all men Hee thirdly teacheth in the same place that if any traitor should by chance creepe into that chaire of Rome yet the wickednes of that man should not be preiudiciall vnto the innocent faithfull that do rely vpon Christs promise made to that chaire bicause our Saviours singuler care therof is and wil be alwaies such that they who put their trust therin shall neuer be confounded Is all this nothing to our purpose that the gats of hell cannot prevaile against the chaire of Rome That they who rely vpoÌ„ it cannot faile no not if there should be a naughty Bishop sitting in that chaire besides as S. Austin did then argue because not one of the Bishops of Rome had been a Donatist therfore the Donatists religion was to be reiected why may not we in like manner make a stronger argument against the Protestants and conclude that seing among all the Bishops of Rome that haue been froÌ„ Saint Peter vnto Paule the fift which are in number not 40. only but more then 200 yet not one of them hath been a protestant therfore the protestants religion must needs be starke naught and of all men to te vtterly reiected This I hope will serve to discouer M. Abbots over hardy audacitie who noteth here that the cause why I did set downe my authors names without their words was for that their names might get some credit to my cause but their words would haue shewed that they had said nothing for mee when as now every man may see that their words truly set downe do make much more for mee then a verie good frind would haue imagined vnlesse he had seen them himself M. Abbot proceedeth to another great priuiledg which I related in honor of the church of Rome to witt that there hath not been any generall councell of vndoubted and sound authority vnlesse it were by the same sea confirmed which is a point of such importance that whosoeuer doth maturely ponder it it is alone sufficient to perswade him in all controversies of religion to make his recourse vnto the church of Rome and to follow that full and wholy which he shall find to be resolued by it For if the wisest and most learned heads of the world assembled together in a generall councell after all their owne advises vpon long examination of all particulers given do yet hold it expedient to send to the pope of Rome to haue his approbation and confirmation therof how much more ought any particuler person be he of never so exquisite gifts for iudgment and literature to referr himself vnto the determination of the same seat whervnto what doth M. Abbot answere first as
beleeuers as may bee gathered by that godly Historiographer Victor Bishop of vtica in Africke who relateth how locundus to diswade the cruell Arrian Theodoricus Victor vti de pers vand l. 1. the kings sonne from putting a Christian to death vsed these words If you put him to the sword the Romans will honor him for a Martir By the word Romans signifying the true Catholikes And another worthy witnes heerof is Gregory that learned and Zealous Bishop of Toures who citing these words of the Arrians Greg de gloria MartyruÌ„ l. 1. c. 25. Quia ingenium est Romanorum doth enterlace this explication Romanos enim vocitant nostrae religionis homines they do coÌ„monly call men of our religion to wit the true Catholiks by the name of Romans These ancient graue and renowmed authors may serue to convince any reasonable man that the name Roman both anciently did and now verie well maie comprehend all the true beleeuers of the vniuersall world what shall we then say to M. Abbot that in all his reading as he confesseth to the reproch of his ignorance could never light vpon any one that by the Roman church did signify the whole Catholike church He must acknowledg either that there remaineth very much in antiquity which hee hath not yet read or that passing ouer much in post was not at leasure to marke that which made against himself Hee found the East and the west the Greeke and Latin churches but hee could neuer find that by the Roman church was signified the vniuersall church Be it so good Sir bicause you will needs haue it to be so that you through the dimnes of your sight could not discerne that which stands on record in Saint Ciprian Saint Ambrose Saint Hierome and diuers others well knowen and approued Authors doth it there vpon follow that no man els could do it or that I vpon the acknowledgment of your want of reading the fathers was presently blanked and had not a word to say Alas seely man haue you neuer heard of this triviall Adage Bernardus non vidit omnia If that enlightned and Eagle eied Abbot did not see all what maruell though a poore purr-blind Abbot ouersee mistake many things Learne gentle sir by this little not to beare your self to confidently vpon your owne reading be you well assured that there bee many worthy things in antiquitie that you haue not read manie also that you do not vnderstand and not a few if I do not greatly mistake that you having both read and vnderstood yet will not acknowledge for feare of hurting your owne cause Out of the premises it followeth most manifestly that the word Roman taken in that larger signification is no tearme of diminution nor abridgeth the whole vnto a part but is of as large extent and hath the same latitude with the whole Catholike and Orthodox church So that whosoeuer is of the Roman church is a true member of the Catholike church And on the other side whosoeuer will bee esteemed a meÌ„ber of the Catholike church must not refuse to be made a member of the Roman church It only seperateth Catholikes from heretikes Epist 73. who like Apes to vse S. Ciprians tearme counterfeit the Catholike would verie fayne bee so saluted but because they will not acknowledge Epist 45. radicem matricem as the said Doctor speaketh elswhere the originall mother church of Rome they cannot bee liuely branches true children of the same Optatus l. 2. co parmen The Donatists as Optatus wisely noteth because they seperated themselues from the coÌ„munion of the church of Rome avouching their particuler sect to bee the whole church were no part of the whole but lay like rotten boughes cut of from the body of the Catholike church In the same tearmes stand protestants all other sectaries of what sort soeuer they be that after the fashion of Donatists diuide themselues from the same church of Rome and make peculier seperations And if the particular church of Rome would and could forsake their Ancestors faith and divide it self from other Catholike churches as protestants do And neuertheles avouch it self alone to be the whole church then in deed it might well incurr that censure of Optatus But because it cannot so do being by the vertue of our Saviours prayer and continuall assistance of the holy Ghost alwaies preserued from all error in matter of faith therfore it cannot bee separated froÌ„ the rest of the Catholike church as the Donatists were but be perpetually so closelie vnited inseparably associated with it that whosoeuer ioyneth himself with the church of Rome doth euen therby enter in to societie of the whole catholike church which the same ancient prelate Optatus doth teach in these most expresse wordes which I haue cited before Siâ—icius that now sitteth S. Peters successâ—r in the chaire of Rome is our coÌ„panion with whoÌ„ the whole world by enter course of formed letters agreeth with vs in one vniforme societie of comunion Behold how by societie with the Bishop and church of Rome the Bishops of Afrike entred into coÌ„munion and kept correspoÌ„deÌ„ce with the vniuersall church dispersed ouerall the whole world 4 M. Abbot would gladly learne seing that in ancieÌ„t time wheÌ„ there were very manie heresies the additioÌ„ of Catholike was taken for sufficieÌ„t to distinguish the Orthodox from all kind of sectaries why it will not now serue the turne but that RomaÌ„ must bee added thervnto The answere is readie because sectaries bee waxen more audacious now theÌ„ they were of old for in S. Austins daies Aug 〈◊〉 til cred c. 7. albeit the heretikes c ueted to be called Catholikes and so did call themselues putting names of reproch vpon the true beleeuers as Protestants vse to do now yet as the same most trustie Doctor witnesseth when any stranger came to demaund of them which was the Catholike congregation Idem de vera rel c. 7. they alwaies directed and sent them to the true Catholike not to their owne well knowing that hee who enquired after the Catholikes meant not their sect neither could they otherwise bee well vnderstood vnles they called the true church by the same name as it was called all the world ouer But the heretikes of our times having put on more brasen faces then their predecessors though there be no vniuersality neither of time place or people in their congregations yet forsooth will needs bee called Catholiks by Antiphrasis or contraries belike vt Lucus dicitur a Lucendo quia minime lucet lucus that is Latin for a wood is deriued of lumen light because in it is litle light so Protestants may be named vniuersalists bicause there is among them litle or no kind of vniuersality To the purpose then to declare what manner of Catholiks we meane wee add Roman to signifie that we vnderstaÌ„d not a counterfeit or corner catholike that lay lurking in obscurity for a thousand yeres
diuine sauiour to testify of himselfe that one of the principall causes for which hee was made man was to publish and declare those heauenly verities vnto mankind Ioan. 18.37 for this saith hee was I borne and for this came I into the world that I may giue testimony to the truth and for the same purpose as hee was sent himself from his heauenly father so did he send his Apostles and disciples into all coasts of the earth that they might annouÌ„ce and preach the same diuine doctrine vnto all nations Math 24 14. This Gospell of the kingdome shal bee preached to the whole world in testimonium omnibus gentibus for a testimonie to men of all countries And as it hath pleased God to make choice of some certen persons to be principall preachers to the same his diuine word so his will and ordinaunce is that none of his seruants shall bee ashamed to make professioÌ„ of anie part therof wheÌ„ it shall concerne either the honour of God or the good of his neighbor The first reason therof may bee collected out of that which went before thus if our blessed Lord and redeemer Christ Iesus was borne to giue testimony to the truth everie good Christian that is a liuely member of his misticall bodie must needs take himself also to be borne anew to the same end and purpose and therfore when time and place do require it they must either testify the truth publikely or shew themselues bastards and cowards much vnworthie the name of Christians The chosen vessell of grace S. Paul speaketh learnedly and noblie when be saith corde creditur ad iustitiam ore autem fit confessio ad salutem By harâ— wee beleeue to iustification but by mouth confession is made to saluation Like as there must bee a pious and devout inclination of the soule to bow it to the obedience of faith wherby as by the prime meanes we attaine to Iustification even so to arriue happely vnto the hauen of saluation we must by word of mouth make open professioÌ„ therof For if one should bee conuented before the magistrate and questioned about his faith if he then do not stand to the profession of it he first depriues Almighty God of that due honour which wee all do owe vnto his diuine Maiestie for we shewe our selues to feare men more then him and do besides betray his truth and make it contemptible in the estimation of the beholders For how should other men be induced to value Gods testimonies at that high rate at which king Dauid who was a most cunning spirituall Ieweller set them when hee said They are to be desired much aboue Gold and the rich pretious stone If they see them that are accounted Gods seruants wisemen to set so light by them that they are euen ashamed to make profession of them Is it not a great dishonor to Gods cause to see his followers wheÌ„ it comes to the triall to turne the shoulder and shrinke awaie from it The vngodlie do assemble together to out-countenance the truth of God to reuile and vilify his seruants to terrifie all the beholders from the embracing of his truth And Gods vnworthy and faint-harted souldiers called thither to vphold his honor and to testifie the verity therof to all the assemblie be dumbe and dare not speake one word in defence of it Shall not such men in vpright iudgment bee conuinced to haue forsaken God when hee stood in most need of their seruice and to haue betraied his cause by not defending of it at all when they were called forth to haue â—â—oken in defence of it yes verily for their inditement is already drawen and registred by that great cleark S. Iohn the Euangelist vnder the name of certaine principall persons among the Iews in these words Ioah 12.42 Of the Princes also many beleeued in Christ but for the Pharises they did not confâ—sse that they might not bee cast out of the Sinagogue for they loued the glorie of men more then the glory of God Those Princes partlie to keepe their credit with that state and partlie for fearâ— of being cast out of the Sinagogue durst not confesse Christ though they beleeued in him Is not this the very case of them that beleeue our faith and religion to bee the true Catholike faith and religion yet to keepe their credit in the world or to avoide those discommodities which by professing of the Catholike faith they should incurre dare not come to that noble act of confessing it they must needs therfore yeeld theÌ„selues guiltie of that which foloweth in the same text that they loue the glorie of men more then the glory of God They had rather please bee well thought of by poore mortall creatures for condescending to do what they would haue them to doe then to bee highlie esteemed of their most dreadfull lord and Creator as his trustie faithfull seruants They do ouer and besides wonderfullie scandalise their poore brethren that bee of the same religion wherof the weaker sort are by their ill exaÌ„ple shaken and induced to forsake their faith And the stronger cannot but greatlie grieue to see Gods cause so wretchedly betrayâ—d and their infirme brethren scandalized To say nothing of the glory and triumph which they leaue vnto Gods enimies as conquerors ouer his feeble seruantes and the occasion they giue them to harden their harts in their errors wherfore as principally for the honor of God and his holie cause so also that we giue no offence vnto his faithfull seruants or occasion of ioy to his aduersaries wee must plucke vp our spirits when wee bee called to answere in matters of religion And not regard either the shame of the world or anie temporall losse that therby may betide vs but lift our harts to heauen and consider how honorable it wil bee in the sight of Angels how gratefull to God and acceptable to our glorious blessed Saviour to acknowledg him before men not to feare or be abashed to giue testimony to his truth in the presence of his enemies which we shall the sooner and more willingly performe if wee then call to mind these his most comfortable words Math. 10 22. Every one therfore that shall confessâ— me before men I will confesse him before my father which is in heauen Behold what esteeme and great reckening Christ maketh of this out ward confession of his truth though he shall get to himself litle or nothing therby yet wee shall gaine exceeding much in that we shall purchase his extraordinary fauour against the daie of our last reckening be therfore most gratiously welcomed of him and by himselfe be presented to his heauenlie father in the presence of that most glittering and noble company of heauen as verie faithfull and stout seruants that stood valiantlie for the defence of his cause in the face of the enemie we shall then heare these most confortable and ioyfull words Euge serue bone fidelis