giue mee leaue to imploy one probable presumption that in my poore opinion doth much fortifie the same It is collected out of those letters which in ancient time were called literae formatae and granted either vnto Bishops at their first creation or vnto priests that were dismissed by licence from their ordinary This kind of letters was in great vse in the primitiue church for no stranger was admitted into communion among the Catholiks without them The invention of these leters is referred to the first generall councell holden at Nice and the forme of them is recorded authentically in the end of the Chalcedon councell immediatlie before the letters of the Illustrious persons that wrote in or about that councell vnder this title Atticus Episcopus qualiter formata Epistola fiat In this epistle fower letters principally were set for an assured token that hee in whose favour they were granted was a sound Catholike The three former letters were the first letters of the father of the sonne and of the holy Ghost to testifie that hee believed aright in the blessed Trinitie and therfore was no Arrian Sabellian Macedonian or such like heretike the fourth letter in that formall Epistle was a the first letter of S. Peters name therby to signifie that the bearer was receiued into the vnitie of that church of which S. Peter as chief governor kept the keies the other letters of his name that graÌ„ted that Epistle Distinct 73. ca. 1. to whom it was granted I omitt as not necessary to this purpose hee that will may see a copiâ— of such an Epistle sett downe at large in Gratian where the misterie also of these letters is deciphered to bee such as I haue declared namely that the fourth letter was put for S. Peters name to make knowen that the bearer therof was a true member of that church in qua Petro datum est ius ligandi atque absoluendi in which to S. Peter was giuen the right of binding and loosing Out of which notable monument of antiquitie I draw this argument so well assured it was and a thing so notoriously knowne and approved in those purer daies of the primitiue church that S. Peter and the popes of Rome his successors were the chief governors of Christs church and the insoluble band of the vnitie therof that the first letter of S. Peters name was chosen for an vndoubted badge and token of being a sound member receiued into the vnity of the said Catholike church for why should the first letter of S. Peters name rather then any other of the Apostles bee taken for such an infallible marke of society with the catholike church had it not been a cleere overuled case that hee who like an even squared stone lay vpon that rocke and did adhere vnto the head of the church was vndoubtedly a true member therof This argument as it shall serue for a coÌ„clusion of that which goeth before so it will make a conuenient passage to that which followeth in M. Abbots text 15 There was saith hee a church when there was no Roman church at all how then could that church bee builded vpon the Roman church This is a verie poore obiection for speaking as wee now do of the church which was since our Saviours time if hee take that season next to Christs ascension S. Peter was head of that church during his owne life and after him the Bishops of Rome his lawfull successors No man ever said that the church or Bishop of Rome was head of the church before S. Peter had placed his seate there If M. Abbot will accord vs that ever since that time the church of Rome hath been head of the rest as in truth it hath been wee will easily grant him that before it had no such priviledg Another like slugg M. Abbot thrusteth forth thus If the church of Rome bee that rock and other churches bee builded thervpon then it would follow that the gates of hell should never haue prevailed against any other of those churches but it hath prevayled against them Ergo. True good Sir if those other churches had stuck close to the said rocke the gates of hell had never prevailed against them but they foolishly flitting from that firme rocke were sowsed in the surging seas and swallowed vp by the gulfe of hell M. Abbot saw this to bee so full an answere that hee could not tell what to saie to it but that wee haue no assurance that the church of Rome shall continue alwaies builded vpon Christ Iesus this is M. Abbots last refuge and to it as to a safe anchor he doth twenty times fly in this book wherfore it shall haue a full answer in its due place but let vs first see whether the Bishops of Rome be S. Peters lawfull successors because that comes next M. Abbot doth either graunt it to bee true or at least hee supposeth it for true for hee disproues it not wherfore I need not staÌ„d loÌ„g about it so much the rather because it is recorded by S. Iraeneus Iren. l. 3. v. 3. Tertull. de prescr 36. Euseb l. 2. hist c. 2. Epiphar heres 27. Optat. mi leuit l. 2. perm Hieron de viris ill 1. August Epistola 1â—5 Tertullian Eusebius Optatus mileuitanus S. Hierom S. Austin and briefly by the full consent of all that haue made anie Catalogue of S. Peters successors It is evident and confessed by both sides that our Saviour established such a forme of government in his church that hee would haue to continew as long as the same church continued that is alwaies to the worlds end which was according to our doctrine that one should bee head and supreme gouernor over all the rest to preserue vnity in faith and conformity in rites of religion And by name that one was S. Peter for his life time All which I haue before proved out of holy scriptures and the ancient fathers S. Peter finally making choise of Rome for the seat of his Bishoprick liued there many yeres and in the end died Bishop of Rome wherfore they that were choseÌ„ Bishops of Rome were to succede him as in that seate so in that supreme governmeÌ„t of Christs church which daily experience teacheth vs. for wee see that whosoever is chosen bishop of any place for example of Canterburie hee presentlie vpon his installing entreth vpon all the priuiledges of honour and government which the former Bishops his predecessors died possessed of so that no sooner any man is created Archbishop of Canterbury but that imÌ„ediatly hee is therby Metropolitane of England and hath comanding authority ouer all the Bishops of that prouince with law full Iurisdiction to heare and determyne all such causes that by appeale do come to his courts In like maÌ„ner Linus being chosen Bishop of Rome after the death of S. Peter entred into possession of full power authoritie not onlie ouer the Diocese of Rome but also over all the Bishops of Christs church
ours Now it is to be cōsidered in whether they did well in whether ill To decide this cōtrouersie let vs heare the cēsure of the best Catholike Authors of those times Optatus a most worthy prelate that liued amōg the Donatists Lib 1. con Parm. blamed them greatly for appealing frō the iudgment of Bishops vnto the Emperor constantine the great relateth how the same good Emperor detesteth that their appeale breaking out into these words O furious and mad boldnes they Ad quam appellatio nem constantinus Imperator sic respondit O rabida furoris auda cia sicut in causis gentilium fieri solet appellatio nem inter posuerunt Aug. Ep. 166. Quia constantinus non est ausus de causa episcopi iudicare eam finiendam Episcopis delegauit Idem Epistola 162. Neque est ansus Christianus imperator sic eorum fallaces querelas suscipere vt de iudicio episcorum ipse iudicaret sed alios episcopos dedit a quibus ipsi rursum ad ipsum imperatorem prouocarent quam re illos quemadmodum detestetur audistis eorum peruersitatibus tandem cessit vt de illa causa post episcopos iudicaret a sanctis antitistibus postea veniam petiturus c. like the pagans haue put in an appeale which was from the Bishops to the Emperor S. Austin an other Antagonist of the Donatists in rehearsing the demeanor of the said Emperor towards the same appeale sheweth his owne opinion therabout He first recordeth that the Emperor would not take vpon him to iudge of the iudgments of the Bishops till hee was pressed thervnto by the Donatists impudencie which to represse hee finallie gaue them the hearing yet vnder the correction of the Bishops meaning afterward to craue pardon of them therfore all this that great doctor hath set downe in expresse tearmes further S. Athanasius of this matter vseth these words If the iudgmēt of this cause belōg to Bishops what hath the Emperor to do therwith if contrarywise these thinges be forged by the threates of Emperors what need is there of Bishops when was it euer heard that the iudgmēt of the church took its authority from the Emperour he relateth there this sentēcee of the great Hosius to the Emperor Athanasius epist ad solitar vitam agentes Si istud est iudicium episcoporum quid commune cum eo habet imperator sin contra ista minis Caesaris constantur quid opus est hominibus titulo episcopis quando a condito aeuo auditum est quod iudicium Ecclesiae authoritatē suā ab imperatore accepit ibidem in epistola Hosii ad Imperatorem Ne te misceas ecclesiasticis neque nobis in hoc genere praecipe sed potius ea a nobis disce tibi Deus imperium commisit nobis qua sunt ecclesiae concredidit intermedle not with ecclesiasticall causes nor cōmaund vs in that kind but rather learne those matters of vs God hath giuē you the Empire but hath cōmitted to vs the charge of the church To whō I will ioyne S. Ambrose who to the Emperor Valētinian addresseth this discourse whē haue you heard most gratious Emperor that laymē did iudge ouer Bishops in causes of faith Surely if your sacred maiesty please to pervse the course of holy scriptures or practise of former times you shall find none that deny bishops in matter of faith Ambros l. 2 epist 13. ad Aug. valentin Quando audisti clemētissime imperator in causa fidei laicos de episcopis iudicasse c. At si certe vel scripturarum seriem diuinarum vel vetera tempora retractemus qui◠est qui abnuat in causa fidei in causa inquam fidei Episcopos solere de imperatoribus Christianis non imperatores de episcopis iudicare c. Pater tuus deo fauente vir maturioris atatis qui dicebat non est meu◠iudicare inter Episcopos c. in matter I say of faith to haue been Iudges over Emperors not Emperors ouer Bishops your father being by the fauour of God a man of riper yeres did say it belongeth not to me to iudg ouer Bishops It being then most certain and evident by the verdit of S. Athanasius Hosius S. Ambrose S. Austin and Optatus that the Catholike church in that her natiue purity did mainteyne that opinion that temporall Princes had no authoritie to determyne ecclesiasticall causes The Donatists therin agreed with the true Catholike church and when they did fly from the iudgment of Bishops vnto temporall princes as supreme iudges in causes ecclesiasticall then they traced out the pathway vnto the protestants misbelief and therin were condemned and the protestants in them by the verdict of the most approued Prelats and best learned doctors of the primitiue church Let this then bee scored vp for a principall resemblance betweene the protestants and the Donatists R. AB 4. THe Donatists by false rumors discouraged men from coming to church and gaue out of the Catholike Bishops that some of them at the time of celebration of the sacraments Optatus l. 3. 7. did set an image vpon the aultar or communion table wherat the minds of men were greatly moued and euery one said hee that tasteth therof tasteth of a prophane thing so contrary was it holden to religion then which M. Bishop approueth now to set images vpon the Aultar But in this also the Papists are their followers who in the like sort devise rumors and tales of our divine service to make men abhorre to haue communion with vs. W. B. THis resemblance is more common then the high way For men of what religion soever they bee do seeke out reasons to disswade others from participation in holy rites with all other religions and specially from that which is most contrarie to their owne And neuer were any sectaries that deuised more lewd and vile slanders of any religion then the protestants haue done of the Roman And among others they do vse the verie same motiue of the Donatists to discourage men from going to masse To wit that there are Images in the churches set vpon the high aultars So that M. Abbot in multiplying his resemblances doth but multiply and increase the protestants conformity with the Donatists to the shame of their owne religion what kind of Image that was which the Donatists rumored should bee set vpon the Aultar for of the communion table or of Ministers there was no newes in the old daies of Optatus but of Aultars sacrifice and priests it is not certaine whether it were of Dragons and Leopards such as the protestants set vp in their churches or rather of some false God I cannot find in that Author Only I am assured it could not bee of any holy picture of Christ or of anie of his Saints such as Catholiks place in their churches because long before that in Tertullians daies there was engraven vpon the chalice wherin they offred vp the sacrifice of Christs
thing in this matter is that rocke vpon which Christ built his church Is not this deduction plaine enough But what will you say if the same most Autentike Doctor do in expresse tearmes affirme the church of Rome to bee that self same rocke then all the world maie see that to bee most apparantly true which I said And M. Abbot must needes confesse that hee ouershot himself verie grosly These bee S. Austins owne words come my brethren if you please August in Psalco partem donati Venite fratres si vultis vt inseramini in vite dolor est cum vos videmus praecisos ita iacere Numerate Sacerdotes ab ipsa Petri sede in ordine illo patrum quiâ— cui successit videre ipsa est petra quaÌ„ non vincunt superba inferorum porta and bee graffed in the vine It grieveth vs to behold you lying so cutt of Recken the priests even from the seate of Peter and in that rew of fathers regard to whom who succeeded that seate is the rocke which the proud gates of hell do not overcome The seat of Peter and succession of Bishopâ— of Rome is that rock in S. Austins iudgment against which hell gates shall not prevaile was not that the verie same rocke vpon which Christ built his church S. Hierom was another most learned Doctor of the ancient church Hier. Epist 57. ad Damasum Ego nullum primum nisi Christum sequens beatitudini tua id est Cathedra Petri communione consocior super illam petram aedificatain ecclesiam scio as all the learned know hee testifieth the same most plainly in these words vnto Damasus then Bishop of Rome I following none as chief but Christ am in communion associated vnto your holines that is vnto the chaire of Peter vpon this rocke I know the church of Christ to bee builded Lo S. Hierom knew and confessed S. Peters chaire in which Damasus the pope then sate to bee the same rocke vpon which Christ built his church Pope Iulius the first was yet a more ancient and a verie holie and grave father hee teacheth the same plainlie in these words Ex Iulij increpatoria ad Orientales Ipsa Romana sedes omnibus maior praelata est ecclesijs quae non solum Canonum sanctorum patrum decretis sed D. Saluatoris nostri voce singularem obtinuit principatum Tu es inquit Petrus super hanc petram adificabo ecclesiam meam The sea of Rome is preferred before all churches which not only by decrees of Canons and holie fathers hath obtained that singuler principalitie but by the voice of our lord when hee said Thou art Peter and vpon this rocke I will build my church If the church of Rome by these words of our Saviour vpon this rock I will build my church were preferred before all others as that graue holie prelate teacheth then must it needes follow that the church of Rome was the rock vpon which Christ built his church Damasus was also a very ancient holy Ex Epistola 4. B Damasi ad Stephanum Epist Concilia Aftiâ—ae Scitis fratres dilectiss firmamentum à deo fixum immobile atque titulum lucidissimum suorum sacerdotum id est omnium Episcoporum Apostolicam sedem esse constitutam verticem Ecclesiarum Tu es enim sicut diuinum pronuntiat verbum Petrus super hanc petram adâ—ficabo Ecclesiam meam and learned Prelate he writeth in this sort you know most beloued brethren the Apostolik see of Rome to be constituted by God a fixed and vnmoueable firmament a most bright title of all byshops and topp of churches euen as the word of God doth pronunce saying thou art Peter and vpon this rock I will build my church he then also took and expounded those words of Christ to appertaine vnto the see of Rome The testimonie of these fewe ancient renowmed fathers is more then sufficient to iustifie what I said and to assure the vpright readers that some of the ancient fathers did interprete the church of Rome to bee that rock vpon which our Saviour built his church wherby they maie see how vnciuilly M. Abbot dealt with mee having no other ground for it then his owne ignorance coopled with audaciousnes Bicause M. Abbot doth in this paragraff thrust in here and there manie broken sentences out of the fathers against the supreme authoritie of the Bishop of Rome I hold it convenient to fortifie the same with some select testimonies of the best renowmed prelates of the Greeke and Easterne churches for if they whom it concerned most to stand for the dignitie and prerogatiues of their owne churches being the greatest personages in that part of the world which was farthest of from Rome do neuertheles acknowledg the Bishop of Rome to haue had in the time of pure antiquitie commanding authoritie and power over themselues and their churches then no vnpartiall and vpright mind can doubt but that the church of Rome alwaies hath had or should haue had authoritie of power and superioritie in goverment over all other churches of the world Athanasius one of the prime Doctors of the Greeke church both for holynes of life greatnes of learning soundnes of faith and by his place patriarch of Alexandria which was the highest seat in the easterne coasts This most reverend Archbishop and renowmed Champion of Christs church being grievously persecuted by the Arrian heretikes and verie iniuriously thrust out of his Bishoprike by their meanes made his recourse vnto Iulius then pope of Rome and besought him to call his aduersaries being also Easterne Bishops to Rome to answer there for those wrongs that they had done him by which fact of his he acknowledged most perspicuously the church of Rome to haue power and authoritie over Easterne Bishops to determine their ecclesiasticall causes Thus it standes of record in the Ecclesiasticall history Athanasius flying from AlexaÌ„dria went to Rome Zozomen lib. 3. histor cap. 7. Athanasius autem fugiens Alexandria Romam venit codem tempore Paulus etiam Constantinopolitanus Episcopus forte illuâ— accessit Marcellus quoque Episcopus Anciroe Azelopus Gazae c. Lucius Adrianopoli Quorum criminationes cum Episcopus Romanus intellexisset omnes fidei Concilij Nicenâ— consentientes reperisset in communionem recepit Ac cum propter sedu dignitatem cura omnium ad cum spectaret singulis suam Ecclesiam restituit scripsitque ad Episcopos Orientis cosque incusavit quod inconsulto de his viris iudicassent deditque mandatum vt quidam illorum nomine ad diem constitutum accederent qui etiam minatus est se de reliquo non passurum eos invltos nisi novis rebuâ— studere desisterent Paulus Bishop of Constantinople another great sea of the Greeke church was also fled thither for succour and diuers other Bishops of the said Easterne church whose accusations when the Bishop of Rome had heard
other reuerend Bishops not acquainting you with that matter wheras the iudgment of Bishops and finall determinatioÌ„ of their principall causes by the decrees of our fathers doth in honor of blessed S. Peter belong vnto your sea Is not this a most plaine aknowledgment of the Bishop of Romes commanding authoritie ouer the churches of Afrike And because no exception can be iustly taken either against pope Damasus learning and integritie or against his writings whose secretary somtimes was S. Hierome I will set downe his answer vnto the said African Bishop These bee his words Ex Epistola 4. damasi ad eundem Stephanum ad concilia Africae Nos qui supra domum eius hoc est vniuersalem ecclesiam Catholicam Episcopale suscepimus ministerium solicite vigilare de bemus etc scitis fatres dilectissimi firmamentum a deo fixum immobile atque titulum lucidissimum suorum sacerdotum id est omnium episcorum Apostolicam sedem esse constitutam verticem ecclesiarum Tu es enim sicut diuinum pronunciat verbum veraciter Petrus c cuius vice dei gratia hodie fungimur ideo omnia quae innotuistis non licere mandarem nisi vos tam plene instructos scirem quod cuncta super quibus consuluistis illicita esse non dubitetis discutere namque episcopos summas ecclesiasticorum negotiorum causas metrapolitano vna cum comprouincialibus licet sed definire ecclesiasticarum summas querelas causarum vel damnare episcopos absque huius sanctae sedis auctoritate minime licet ad quam omnes appellare si necesse fuerit eius fulcire auxilio oportet It behoveth vs that haue receiued Episcopall charge ouer the house of our lord that is the vniuersall church to watch carfully that nothing which belonges to that function be wanting c. you most beloued brother do know the sea Apostolike constituted of God an vnmoueable fortresse and the head of all churches which he proues by our Saviours words Thou art Peter and vpon this rocke I will build my church averring the Bishops of Rome to be S. Peters successors and Christs vicars and at length saith That it is lawfull for Metropolitans to heare and discuss the causes of Bishops their suffragans but vnlawfull to determin them finallie without the authoritie of the sea of Rome vnto which it was lawfull for all Bishops to appeale when need required and there to find reliefe I come now to some other councells that were held in Africk immediatly before that African in which were present most of the same prelates The councell holden at Mileuitan writeth to Innocentius the first who was pope next before Zozimus to whom succeeded Bonifacius and Celestinus in this manner Bicause our lord of his speciall grace hath placed you in the sea Apostolike and hath afforded you such a one in our times Ex Epist 92. inter ep D. Aug. Quia te Dominus gratiae suae precipuo munere in sede Apostolica collocauit talemque nostris teÌ„poribus praestitit vt nobis potius ad culpam negligentia valeat si apud tuam venerationem quae pro Ecclesia suggerenda sunt tacâ—erimus quam ea tu pos is vel fastidiose vel negligenter accipere magnis periculis infirmorum membrorum Christi pastoralem diligentiam quaesvmus aâ—hibere digneris c. Multo plures qui eius sensuo diligentius indagare potuerunt aduersus euÌ„ progratia Christi et Catholicae fidei veritate confliguÌ„t praecipue sanctus filius tuus frater compresbiter noster Hieronimus Sed arbitramur adiuuante misericordia Domini Dei nostri Iesu Christi qui te regere consulentem orantem exaudire dignatur autoritati sanctitatis tuae de sanctorum scripturarum autoritate de promptae facilius eos qui tam peruersa perniciosa sentiunt esse cessuros that it may be rather imputed to the blame of our negligence if we conceale from your holines those things that are to be referred to the church then that you can either disdainfully or carlesly heare vs. wee therfore beseech you that you will vouchsafe to applie your pastorall diligence vnto the weake members of Christ c. Many others that could trace out the errors of Pelagius haue entred the combat with him in defence of the grace of Christ of the truth of the Catholike faith namely your holie sonne our brother fellow priest Hierome but through the mercies of Christ who will vouchsafe to heare you praying direct you giuing counsell wee bee of opinioÌ„ that they will sooner yeeld vnto the authoritie of your holines being deriued from the authoritie of holie scriptures This epistle is recorded amoÌ„g S. Austins so is another of that councell held at Carthage about the same time wherin the Bishop of Africa wrote thus to the same pope Holy Lord and brother we haue thought good to relate to you what we haue done Ex epist xc inter D. Aug. epistolas Hoc itaque gestum Domine frater sancte charitati tuae intimandum duximus vt statutis nostra mediocritatis etiam Apostolicae sedis adhibeatur autoritas pro tuenda salute multorum quorundam peruersitate etiam corrigenda that vnto the decrees of our mediocrity may be adioyned the authoritie of the sea Apostolike aswell for the preserving of manie mens saluation as for the correcting of some persons deprauation By both which Epistles we may easily perceiue how the African Bishops esteemed the church of Rome to bee the sea Apostolike to be that head church vnto which the affaires of higher nature are to bee referred That it had pastorall charge ouer the Churches of Africke that it had authority warranted by the word of God for the defining of matter of faith vnto which even heretikes would yeeld sooner then vnto any other though esteemed never so learned And therfore they sent the decrees of their councell vp to Rome to be confirmed by the pope All this being of record in approved African councels holden about the same time and by the same persons that were at that other African councell what reason hath anie man to thinke that therin the Bishop of Rome was forbidden to intermeddle in their affaires of Afrike Ex Epist D. Aug. IOB Missae sunt itaque de hac re ex duobus conciliis Carthaginensi et Mileuitano relationes ad Apostolicam sedem c. scripsimus etiam ad beatae memoria papam Innocentium c. Ad omnia nobis ipse rescripsit eodem modo quofas erat atque oportebat Apostolica sedis Antistitem S. Austin himself relateth both that these two councells to witt of Carthage and of Mileuitane had written vnto pope Innocentius and further doth assure vs that the popes answer to them was sound such as did well beseeme the sea Apostolike I will therfore be bold to acquaint the Reader with the same his answer These be his words You do
diligently Ex epistola 93. Diligenter ergo congrue Apostolico consulitis honori honori inquam illius quem praeter illa quae sunt extrinsecus solicitudo manet omnium Ecclesiarum super anxijs rebus quae sit tenenda sententia antiqua scilicet regulae formam sequuti quam toto semper ab orbe mecum nostis esse seruatam verum haec missa facio neque enim hoc vestram credo latere prudentiam Qui id etiam actione firmastis scientes quod per omnes prouincias ab Apostolico fonte potentibus responsa semper emanant praesertim quoties fidei ratio ventilatur arbitror omnes fratres coepiscopos nostros non nisi ad Petrum id est sui nominis honoris autorem referre debere velut nunc retulit vestra dilectio quod per totum mundum possit omnibus Ecclesiis in commune prodesse and as it becometh you respect the honor of the sea Apostolik the honor I say of it that besides her owne particuler hath a great care of all churches to declare vnto them what is to be holden of cōtroversies that do arise wherin you do follow the forme of the old Canōs which as you know haue been observed all the world ouer This I let passe bicause your wisdomes be not ignorāt of it but haue by your owne deed confirmed it knowing that answers do flow from the sea Apostolike as from a fountaine into all coūtries that demaūd the same and specially where the substance of faith is sifted out then I thinke that all our brethren and fellow bishops ought to referr the decision and determination therof vnto no other then vnto S. Peter the author of their owne name and order as your charity hath now done This I hope is plaine enough to demonstrate that in pure antiquitie the Bishops of Africk and other countries for the decision of controuersies in matters of doctrine specially were bound to seeke vnto the Bishop of Rome S. Austin as all men know was one of the greatest lights not only of the Africā church but of the whole world since his daies Hee was also present att the same African councell let vs heare whether hee thought that the Bishop of Rome had nothing to doe with the affaires of Africk or that the African Bishops might not appeale to Rome First hee with the other Bishops present at the councels of Carthage and Mileuitan did send the decrees of the same councell to bee confirmed of the pope of which I haue alreadie spoken Ex epistola D. August 261. ad papam Celestinum Collabora obsecro nobiscum pietate venerabilis domine beatissime papa iube tibi qua directa sunt omnia recitari vide Episcopatum qualiter gesserit c. existat exemplo ipsa sede Apostolica iudicata firmante subueni hominibus opem tuam in Christi misericordia multo auidius quam ille poscentibus 2 Hee writeth vnto pope Celestinus about the cause of an African Bishop requesting him to pervse all that had passed about him in Africk and to confirme their former iudgments wherin he acknowledgeth the court of Rome to bee aboue the highest courts in Africk 3 He testifieth that pope Zozimus had authoritie to establish Bishops in Africk and to call a councell there shewing how hee himself was by him sommoned to assist at the same councell in these words Aug. epistola 157. Litera quas ad Mantoniam Caesariensem misisti me apud Caesaream presente venerunt quo nos iniuncta nobis a venerabili papa Zozimo Apostolica sedis Episcopo Ecclesiastica Necessitas traxerat Ecclesiasticall necessitie being enioyned vs by the venerable pope Zozimus bishop of the sea Apostolike we were drawen vnto Cesarea in Mauritania 4 In the same Epistle he declareth how two notable heretikes Pelagius his disciple Celestius were cōdemned vnles they did repent all the world over Ibidem Cuius haeresis vel auctores vel certi acerrimi suasores cum Pelagius Calestinus extitissent conciliorum Episcopalium vigilantia in adiutorio saluatoris qui suam tuetur Ecclesiam etiam a duobus venerabilibus Antistitibus Apostolicae sedis papa Innocentio papa Zozimo nisi correcti etiam egerint paenitentiam toto Christiano Orbe damnati sunt by two renowmed popes Innocentiu and Zozimus wherfore he tooke their power to stretch all the world over where also having cited the decree of Zozimus in his owne words adioyneth this high commendation to it in these words of the sea Apostolike is comprehended so authentike so well grounded so certaine and cleere a definitiō of the Catholike faith that it were an impietie for anie christian man to doubt of it 5 So doth he commend the sentence of Melchiades pope of Rome giuen for Cecilianus Archbishop of Carthage against Donatus in these wordes The finall sentence pronounced by Melchiadis Qualis ipsius beati Melchiadis vltima est probata sententia quam innocens quam integra quam prouida atque pacifica paulo post O virum optimum o filium Christianae pacis patrem Christianae plebis how innocent was it how sound how prouident peaceable and a litle after O most excellent mā the sonne of Christian peace and the father of Christian people And of the same good Archbishop Cecilianus Ibidem Episcopus Carthaginis Cecilianus potuit non curare conspirantem multitudinem inimicorum cum se videret Romana Ecclesiae in qua semper Apostolica cathedrae viguit principatus cateris vnde Euangelium ad Africam venit per communicatorias literas esse coniunctum S. Austin saith in the same place that hee needed not care for the multitude of his enemies conspiring against him so long as he saw himself by comunicatory letters ioyned with the church of Rome in which alwaies the principalitie of the Apostolike chaire did florish c. Saint Austin then directing with others the decrees of their councell to be confirmed by the pope teaching also that it were an impiety to doubt of his sentence further affirming that he could condemne heretikes all the world over doth plainly signifie that he held the definition of the sea of Rome for matter of faith to be inviolable Againe walking himself with other Bishops of Africk to a councell at the popes commandement and holding the popes sentence for a finall determination of the African bishops Ecclesiasticall affaires yea avouching in plaine words that the primacy of the Apostolike sea had alwaies florished at Rome All these specialties considered who can doubt but that Saint Austin both in that African councell and ever after was of opinion that the pope of Rome might intermeddle with the Ecclesiasticall causes of Africk and that the African Bishops and their causes and councels might be verie well and ought in some cases to be referred vnto the iudgment of the Bishop of Rome 23 Not long after Saint Augustin liued pope Leo the great who
for imitation the knowen and confessed faults and blemishes of men otherwise good How much more sincerly deale wee who desire all men to follow S. Ciprian in all other matters saving in that one wherin hee failed and not to lay hold of words then spoken in passion by him to make good his errour specially when they be coÌ„trary even vnto himself when he was his owne man and out of that distemper whence also we do gather this Christian observation worthie to be deepely printed in everie Christian mans hart If such great learned personages as were S. Ciprian and Policrates when they would not harken vnto the sentence of the Popes of Rome did fall into errour what a warning is that vnto men of meaner wits and much lesser learning to take heed that they swarne not one haires bredth from the popes definitions in matter of doctrine lest withall they decline from the truth as their betters by many degrees haue done before them when they would not be ruled 25 Out of Africke M. Abbot sailes into Asia taking over great paines to search out some poore relief for his bad cause and saies they did not imagine any such principality to appertain vnto the church of Rome And for proofe therof brings in that which rather proveth the contrarie to witt that Leo the great for the loue of peace yeelded to them in a faultie definitioÌ„ of theirs about the observation of Easter If that worthy pope should haue condescended vnto those Asians rather then to haue contended with them doth not that rather argue that he was their superior and might haue dealt more severly with them if he had taken it for the better course Leo Epistola 93. n. 4. But I reading over all that Epistle cited by M. Abbot do not find it so as he reportes but that these Asians were rather Priscilian heretikes whom that holy pope much blameth and condemneth for their evill observation of Easter without anie yeelding vnto them wherfore I cannot see to what other purpose that can serue than to shew that the bishope of Rome had commanding power in Asia M. Abbot recuils back to Hierome affirming him not to haue believed any such matter of the popes principality who of purpose as hee faineth did write in the derogation of the church of Rome saying Hieron Epist ad EvagriuÌ„ that if authority be required the whole world is greater then one City why dost thou bring mee the custome of one Citty why dost thou vphold a few who being proud vsurpe vpon the lawes of the church Saint Hierom was alwaies a most valiant Champion of the church of Romes authority Epist 57. and of her infallible definitions in matter of faith as every one may plainly see in his epistle to Pope Damasus and elswhere Epist 57. yet for matter of fact neither he nor any other I thinke will go about to excuse the church or rather the court of Rome wholy In the place that M. Abbot doth alleage Hieron Epist 77. he findâ— fault with some Deacons of the court of Rome that did take place before priests which seemed in that humble Doctors eie a great moate growing out of the presumption of some few vsurping against â—he lawes and coÌ„mon custome of the church And in such a case as that the custome of all the world besids was no doubt to bee preferred before the custome of that citie onely or rather as Saint Hierom himself interpreteth it of some few proud deacons of that citie But heerhence to inferr that S. Hierom did not acknowledg the primacy of that sea is too too simple and rather to be laughed at theÌ„ otherwise answered That which followeth out of S. Ambrose is of the same soary sute for that most grave holy father saith I desire in all things to follow the church of Rome Ambros de Sacramentis lib. 3. ca. 10. Cupio inâ— omnibus sequi Romanamâ— Ecclesiamâ— sed tamen nos homines sensum habemus ideò quod alibi rectius seruatur nos recte custodimus but we also are men that haue vnderstanding and therfore what is more rightly obserued elswhere we iustly observe the same S. Ambrose speakes there of rites and ceremonies vsed in the administration of the sacraments in which it was lawfull then for so excellent a prelate as saint Ambrose was to make his choise of the best Yea S. Gregorie the great would not so strictly tie S. Austin our English Apostle brought vp at Rome vnto the ceremonies of the church of Rome but willed him if he saw any ceremonies in the church of France Ex Bedae Histo l. 10. c. 27. Mihi placet vt siue in Romana siue in Galliarum siue in qu ilibet ecclesia aliquid inuenisti quod plus omnipotenti Deo possit placere solicite eligas c. that might better please God or more moue those new converted Christians vnto greater devotioÌ„ to make his choice of them rather then to retaine the rites of Rome whervpon if any man should be so simple as to collect that S. Gregory did not aknowledg the pope or church of Romes principality were he not to be begged for an innocent In the like tearmes stands M. Abbot that would out of Saint Ambrose choise of some ceremonies different from the church of Rome Inferr that S. Ambrose did not acknowledg the pope of Romes supremacy Let it be noted by the way that S. Ambroâ—e who was so graue and iudicious a Doctour and S. Austins father in Christ desired in all things to follow the church of Rome That their spirit and disposition who desire in all things to depart from the same church may be discovered and taken to bee quite contrarie to the holy spirit of the most approved ancient fathers 26 M. Abbot like vnto a man that is shooting at Rovers observing no certain method returnes back to the councell of Chalcedon avouching that it did not acknowledg that principality of the church of Rome Concil Chalced. Act. 15. can 28. These be his words drawen out of that councell The priviledges of the church of Rome were gâ—ven to it by the fathers before because that citie was the seat of the Empire and vpon the same consideration doth give the church of Constantinople equall priviledg with the church of Rome it being then the seat of the Empire W. B. HEre are two or three grosse faults First wheras this councell is cited as not acknowledging the principality of the church of Rome It doth cleane contrarie in the first words cited by M. Abbot acknowledg that priviledg to belong vnto the same church of Rome whether it had that by the institution of Christ or for that it was the seat of the Empire is not now materiall of it I haue said somthing before and haue much more to say when occasion shall serue But to M. Abbots condemnation his owne witnes doth depose that the church of Rome had
meant to make himself a God Optat. l 3 co Parm. Cum per solum deum soleāt homines iurare passus est homines per se iurare tanquam per deum Ibid. Omnes discipulos suam Partem appel labat etc. quasi iam populum cum deo diuiserat among the rest hee would haue men to sweare in his name as Christian men vse in lawfull causes to sweare by the name of God Besides hee tearmed all of his sect pars mea my part seuering them as Optatus takes it from the part of Christ and people of God in these points specially according to Optatus did hee aspire to bee like God what pope did euer the like they are so farre of from parting stakes with Christ as that they professe themselues to bee the seruants of all Christs seruants And who was euer yet required to sweare by the popes name so that M. Abbot by multiplying such lame halting similitudes must needs looke for little credit of either iudgment or honesty R. AB SEcondly the Donatists tooke vpon them that they had alwaies been possessors of vnity and of the church of God insomuch as they reckened Nero Domitian and the rest to haue been persecutors of their church wheras their beginning to bee Donatists was after the time of those persecutions No otherwise do the papists take vpon them to haue been alwaies the church of God and that their Martirs were slayne wheras their beginning to bee papists which properly is for worshipping their Lord God the pope is of farr latter time c. W. B. VVhat a ridiculous and lowsie resemblance is this First it differeth little from that which hath been said three times before at the least that the Donatists take their church for the true church therfore it deserues to be let passe as it comes This might haue some grace if it had been applied to the Protestants who take their beginning of a late vpstart Frier not one hūndreth yeres agoe as all the world knoweth and yet blush not to avowch that it was their church that was persecuted 1400 yeres before it was hatched as the Donatists who descending of Donatus would not withstanding haue had the church that was persecuted long before Donatus was borne to haue been their congregation As for the Roman church M. Abbot doth in this chapter as you shall see anon confesse it to haue been alwaies and therfore they may trulie saie even by his own confession that Nero Domitian the rest persecuted their church As for those papists that worship the pope for their God Dic quibus in terris eris mihi magnus Apollo If M. Abbot can tell vs where they dwell or in what land they liued and when what were their names I shall hold him if not for a great Apollo yet for as great an oracle as that of Apollo in the meane season let it run on in the reckening of his other bables and tales R. ABBOT THE Donatists alleaged that Emperors and princes had nothing to do in church matters Optat. l. 3. con Par men held it a great fault in the Catholike Bishops to cōplayne to the Emperor of them what hath the Emperor to do with the church sayd their pope Donatus Aug. con Gaudent l. 2. c. 26. For the teaching of Israël saith Gaudentius God gaue charge to prophets not to kings And Christ sent fishermen and not souldiers for the planting of the faith Thus vpbraiding the Emperors for cōdemning their schisme and vsing force of armes to represse the infinit rage of their mad-braind Circumcellians Of the same humour bee the papists who make princes to be sonnes onlie of the church but no gouernors therof Dist 96. si Imper Kings must learne of Bishops and not teach them what appertaines to Religion because God will haue church matters governed by priests and not by secular powers And Christian Emperors must submit their executions vnto the rulers of the church therfore they hold the comissioners and officers of Princes to bee no competent Iudges in their causes they cary themselues contemptuously towards them c. W. B. THE Donatists are no sure cards to trust vnto in that cause of princes dealing with ecclesiasticall persons and in ecclesiasticall causes Because they maie serue for an example on all sides For like audacious and restles wrangling spirits they did run in that cause frō one extremitie to the other First against the rules and practise of the primitiue church they would needs appeale from the iudgment of Bishops vnto the Emperor hoping by false informations to haue found some vnlawfull fauour in his court a Opt. l. 1. co Parm. Donatus appellandum esse ab episcopis credidit wherof we haue for most soūd witnesses both Optatus in these words Donate the ringleader of the Donatists thought good to appeale from the Bishops to the Emperor And S. Austin who saith of them That they wearied the Emperor with their daily appeales Againe they first of all sued vnto the Emperor then appealed vnto him Aug. ep 166. Quotidia nis interpellationibus ipsi imperatori taedium fecerunt Ibidem A iudicibius Episcopis ad constantinum appellauerūt a quo toties conuicti con fusi redierunt a pernicie furoris nō recesserūt and after all that would not stand to his iudgmēt This was their first attempt wherin they shewed thēselues kindly protestants after wards being beatē with their own rod they began like wiser children to acknowledg that it did not belong to temporall princes to heare and determyne ecclesiasticall causes as their sentēces cited by M. Abbot do declare where if they had staid the Catholike Bishops of those times would not haue blamed them as you shall heare But they fell at last to the other extremity crying out against the Emperor both for punishing their mad-braynd Circumcellians that set churches on fire robbed and murdered and also for that hee came ouer all the Donatists as schismatiks and Heretiks with a pecuniary mulct making them to pay for their obstinate folly for which they cried out against the Emperor and his officers This did the Donatists Now to the applicatiō Both the protestants and wee condēne the Donatists for denying princes to haue temporall power to suppresse seditious persons robbers and murtherers and to punish them that be by the church declared heretiks either by the purse or otherwise But wee differ in the other point The protestants do hold princes to bee supreme iudges aswell in causes ecclesiasticall as temporall and therfore must needs approue of appeales made fro the Bishops to them wee granting to them full soueraigne power in causes tēporall do affirme that they be not ordinarie Iudges in causes Ecclesiasticall I say ordinary because by cōsent of both parties as it was in some causes of the Donatists they maie bee chosen arbitrators or iudges The Donatists held both these opiniōs first that of the protestāts afterwards
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
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
seruice and loue towards him Ioh. 15. â— maiorem Charitatem nemo habet quam vt animam suam ponat quis pro amico suo wherfore in the primitiue church it was the common opinion of all Christians that sanguis Martyrum semen sit ecclesiae the blood of Martirs is the seede of the church the sence wherof is recorded in these words of ancient Tertullian directed to the Heathen persecutors Tertul in fine Apolog Neither doth your ouer curious and diligent crueltie preuaile anie whit at all against vs but is rather an allurement to our religion we are multiplied and made more as often as wee are mowed and cut downe by you for the blood of Martirs is the seede of Christians Matth. 13 yea it is compared by diuers holie fathers to that seed which was sowed in the best ground and brought forth an hundreth fold encrease Iustin in Apolog. That glorious and learned Martir S. Iustin comparing Christians to a vine as in the scriptures they be often resembled saith Esai 5. Ioh. 15. that as a vine euerie yeare must be pruned and haue all superfluous branches cut of to make it yeeld more stoare and better fruite so some Christians now and then cut downe and put to death for the Christian religion doth both multiplie and make more perfect Christians To be short I will rehearse but one passage vttered by that golden mouth of S. Io Chrisostome wherin all the forsaid branches of losse of goods losse of libertie and life are couched together without anie feare of losse of their religion Chrisost quod Christus sit Deus Albeit saith hee the faithfull Christians were disgraced despised lost their goods and were cast into prison yea were butchered burned drowned and put to all kind of tortures with the greatest shame and spite that could be deuised like Traitors and publike enemies of the comon weale yet did they alwaies encrease and multiplie As well Maisters as schollers Preists as Lay men were fettered and suffered a thousand kind of euills yet the number of both Maisters and Schollers did grow dailie greater and greater Thus Saint Chrisostome and much more to the same purpose And if it would please our owne Magistrates who are of greater yeeres to call to mind how few priests and recusants were in the daies of Queene Elizabeth when they began first to put priests to death and to heape such heauie penalties vpon recusants in comparison of them that now be they must needes if passion do not much blind them cleerlie see that their persecution hath mightilie augmented our number I out of my small experience may be bold to auouch that since I can well remember for one Romane priest that then was in England there are now litle lesse then twentie And for one recusant then now more then a hundred Haue we not therfore iust cause following euen the light of humane reason and policie to thinke that the Protestants themselues who sit at the helme of government yeelding vnto that sensible argument of their owne manifest experience will shortlie cease the heat of the persecution and bridle those distempered restlesse spirits that seeme to feed vpon other mens sorrowes if it be for no other cause but for the preservation of their owne religion I meane not here to propound to them who are without all comparison exceedinglie far wiser then my selfe how manie great comodities both at home and abroad they might reape by holding a milder course in matter of religion bicause I find small disposition in them to accept of that seruice but for the comfort of afflicted Catholikes my most deere countrimen and brethrene and for the fuller confutation of the new article of M. Abbots false beliefe I haue briefly shewed that to stripp Catholikes of their goods for their religion is to put them though perhaps against their wills to purchase the redemption of that with their penurie which their Ancestors lost through ouer much superfluitie To cast and keepe them in prison is to sequester them from their worldly occupations and therby to make them much apter for heauenlie meditations To hange them like traitors is to prefer them to the glorious crowne of Martirs And all this put together cometh so far to short from rooting out the Romane Religion or from daunting of others from the liking of it that it worketh marvelous effects in many good soules and procureth multitudes to embrace it wherfore M. Abbots dreame of the vtter ruine therof to be at hand maie be aptlie compared to the diuination of those pagans which S. Austin recorded as most absurd when the Gentiles saith hee saw that the church of Christ could not be rooted out with soe manie greiuous persecutions as it had endured Aug. l. 18. de ciuit 54. but that it was therby wounderously enlarged they neuer theles were so blindly bent against it that they would needes appoint a certain time wâ—thin the which it should be vtterlie rooted out which was expired before S. Austen had written those his worthie Bookes of the cittie of God the christian Church much more florishing and enlarging it self then before The like successe will be no doubt vnto M. Abbots dreame who would needes counterfait those malitious Pagans in prognosticating the vtter decay of the Roman religion to approch if wee remaine constant and doe with patience after the example of those ancient noble Christians beare the losse of our goods lands libertie and life in the quarell of Gods cause and for his sacred religion I am not of their mind who looking vpon the helpe of men doe out of human probabilitie either appoint some time when this shall come to passe or on the other side not seing anie mans aide readie at hand do vtterlie despaire of the recouerie of it but do like maruelously well of them who huÌ„blie acknowledging our owne and our forefathers manifold grieuous iniquites to be such that we haue not yet suffred the hundreth part of that which they and wee haue iustlie deserued yet lifting their harts towardes heauen and maturelie pondering vpon God almighties incompreheÌ„sible mercie wisdome and power do conceiue good hope of our speedie redemption for noe Christian can saie his creede but he finds in the first article thereof that God is Almightie he can doe all things when hee will and assoone as he will with one word of his mouth one fiat of his by which he made heauen earth is more then a thousand times sufficient to alter the whole course of the protestants proceeding yea to worke such a strange alteration that they who now be most earnest persecutors of the Romane religion maie after the manner of Saint Paul become most zealous professors and planters of the same for most true is that which good Mardocheus in his deuoute praier confessed Hester 13 O Lord God the disposition of all things doth he in thy hands and there is no man that can resist thy will
with milke and hony Like wise did his diuine wisdome permitt the cruell and bloudy Emperours Diocletian and Maximiniā to doe all the mischiefe that the malice of man could devise to make hauock of all Christians and a finall extermination of all monuments of Christian religion neuertheles when they had powred out the extremitie of their outragious malice they died most miserablie and the great Constantine our most glorious countriman that succeeded them did very shortlie after triumphantly set vp the Christian religion vnto the vnspeakable comfort of all Christians wherfore albeit to the eie of man there do not appeare anie present redresse of our miseries yet reposing our trust in the might mercies and promises of God let vs confidently saie with S. Peter 1. Pet. 3.9 Our Lord slacketh not his promise as some do esteeme it but he doth patiently for you not willing that any perish but that all returne to penance It maie be very well that he hath stayd the longer partlie to scoure our the rust of our former fautes partly that the number of those glorious Martirs and confessors wherwith he will haue our realme fenced adorned maie be accomplished or that the conversiō of many that wēt astraie might be wrought by beholding the constant suffering of his seruants finally that the full measure of the impenitent maie be made vp The soveraigne lord of heauen and earth having vpon these or the like considerations knowen only to his vnsearchable wisdome made staie of our deliuerāce vntill this present must not therfore be thought to haue cast vs of for euer and to haue wholie forgotten his mercies but we must with longanimitie attend his good pleasure and leasure and in any case not leese our confidēce in him which he doth not onlie expect at our handes but doth also so much respect it that for it alone he promiseth deliuerance Psal 90. Quoniam in mesperauit liberabo eum protegam eum quia cognouit nomen meum I will deliuer him bicause he put his trust in mee I will protect and defend him bycause he knew my name that is my might my mercie my loue to all that call vpon mee and put their trust in mee Againe Our Lord will helpe them and deliuer them Psal 36. and saue them Quia sperauerunt in eo euen for that they trusted in him The house of Israël trusted in our lord and he was their helper and protector the howse of Aaron trusted in our lord and he was their helper and protector they that feare our lord let themtrust in our lord Psal 113. for he wil be their helper and protector Call vpon me in the daie of tribulation and I will deliuer thee Psal 49. and thou shalt honor mee behold God takes it for honour done vnto him to call vpon him in our distresse and to be so well perswaded of his honorable care ouerall his people that he will not let them perish vnder his handes These being words of comfort vttred by the spirit of God and recorded in his holy word would it not grieue anie Christian heart to heare some other wise good soules to say oh I shall never see any amendement things will neuer goe better while I liue Now poore spirited people why doe you to your owne griefe and others discomfort take vpon you to determine that which you are altogether ignorant of who made you priuie to Gods counsells what can you tell how long you shall liue your selues or what shall happen in your daies you may verie well saie that we haue not deserued anie such great grace at Gods hands nay rather that we are most vnworthy of it wherfore if God deale with vs after our deserts we shall never see that happie day but do not take vpon you to sett bonds to Gods infinite mercies the highest pointe wherof is to surpasse infinitly and to prevent all merit of man and to goe far beyond all humane expectation It troubleth me not to heare our persecutors saie of vs Psal 70.11 God hath forsaken them come let vs persecute and apprehend them for there is no bodie to deliuer them or to crie out with the children of Edom against Ierusalem rase it rase it euen vnto the foundation therof Psal 1 6.7 for they doe but shew blind Zeale and ouer great confidence in their bad cause But to see Gods seruants not to be as couragious in his quarrell and as hopefull in his helpe succour is a great sorrow to my heart which pusillanimity of ours springeth from no other roote then from want of deepe and often meditation of our blessed lords soueraigne power goodnes and mercy and for want of due consideration that it is onlie the true honor of God and the restitution of his holy religion which we so vehemently thirst after and earnestly desire to see once againe florishing in our countrie which wee doing our parts God will no doubt for his owne glories sake in time performe To those puling and deiected spirits let me be bold to speake in these words of the Apostle Heb. 10.35 Doe not therfore cast awaie your confidence which hath a great recompence of reward for patience is necessarie for you that doing the will of God you may receiue the promise for yet a litle and a verie litle he that is to come will come and will not slack or tarie and my iust liueth by faith And if any man draw back he shall not please my soule But we are not childrē of withdrawing to perdition but of them that beleeue to the sauing of the soule which words of the Apostle are taken out of the like of the prophet Abacuc who saith If he make delaie waite for him for coming he will come that is he will not faile but surelie come and will not staie long Abac. 2.3 behold he that will not beleeue this his soule is not right but the iust man shall liue in his faith Out of both which the prophets and Apostles words I gather a necessitie imposed vpon all right and good soules if not to belieue assuredlie yet to liue in great hope and confidence of speedie succour frō God for their deliuerie otherwise they not onlie want that speciall vertue of hope but also are in daunger according to the foraleaged testimonie of the holy Ghost of drawing back and falling awaie from the state of saluation to their owne everlasting perdition After these plaine testimonies taken out of the word of God I hope the good Catholike Reader will giue me leaue to imploy one probable coniecture taken out of the prudent obseruation of some vertuous iudgements It cannot be denied that priests and religious persons bee vnder God the chiefe planters and waterers of the Catholike Roman religion for they by preaching teaching administring of Sacraments and trayning vp of others in vertue and by their good example do settle vphold and confirme all the rest in matter of faith and religion
finding these Bishops conformable to the faith of the Nicene councell of which Athanasius had been a principall piller hee admitted them into communion of all spirituall matters And wheras by the dignitie of his sea the charge of all persons did apperteine vnto him hee restored them backe to their Bishoprickes And did write vnto the Bishops of the east blaming them for that they had vnaduisedly iudged of those personages and sent them a mandate that some of them should appeare at a certaine day in the name of the rest who also threatned that he would not afterward let them passe vnpunished if they gaue not ouer to molest others Is not heere plaine proofe of the Bishop of Rome his power and commaunding authoritie ouer the greatest Bishops in the east They appealed vnto him for iudgment hee heard their causes hee reversed the sentences given against them by the Bishops of the east hee finallie restored againe their Bishopricks vnto them cited the others to appeare before him and theatned to punish them if they continued in their ill doeing Hosius ad Imperator Constantium Citatus ab Athanas epist ad solit vitam agentes Ne te misceas Ecclesiasticis neque nobis in hoc genere praecipe sed potius ea à nobis disce tibi Deus imperium coÌ„misit nobis quae sunt Ecclesiae concredidit quemadmodum qui tuum imperium malignis oâ—ulis carpit contradicit ordinationi divinae Ita tu cave ne quae sunt ecclesiae ad te trahens magno crimini obnoxius fiaâ— The same is also witnessed by Athanasius himself in his epistle to them that lead a solitarie life and in his second Apologie where hee doth relate the whole busines and teacheth expresly that it did not belonge to CoÌ„stantius then Emperour to determine ecclesiasticall causes but that he ought to learne them of Bishops To Athanasius I will ioyne Cirillus bicause hee was patriarch of the same sea of Alexandria Cirillus epist 18 ad CelestinuÌ„ and as learned and valiant a maintayner of the third generall councell held at Ephesus as Athanasius had been of the first kept at Nice Extat Tomo 1. Concil Ephes cap 29. This most learned Archbishop confesseth the like commanding power to haue been in Celestinus then pope of Rome that thother did before in Iulius Quoniam vero deus hiscâ— in rebus prudentiam à nobis exigit long aque ecclesiarum consuetudo suadet vt istiusmodi sanctitati tuae communiceÌ„tur non possum equidem quod apertum est ad pietatem non perscribere post malefacta exposita subiungit Et quamvis res ita se habeat non prius tamen illius communionem confidenter deserere ausi fuimus quam haec ipsa pâ—etati tuae indicaremus Digneris proinde quid hic sentias declâ—rare quo liquido nobis constet communicare ne nos cum illo oporteat an vero libere eidem denunciare neminem cum eo communicarâ— qui eiusmodi Erroneam doctrinam fovet praedicat Porro tâ—a integritatis mens ac super hac re sententia non modo pijssimis Macedoniae Epistopis sed totius quoque Orientis Antistibus perspicue per literas exponi debet Thus hee writeth to him Bicause in busines of this nature God requireth of vs wisdome and the long continued custome of the church doth admonish vs to communicate them with your holines I cannot but giue your pietie to vnderstand what is here discouered of Nestorius Bishop then of Constantinople whose foule crimes and pestilent errours when hee had laid open and certified how hee had done his endevour to move him to repentance but all in vaine hee afterward addeth Albeit these things bee soe yet wee durst not forbeare communicating with him before wee had related these things to your pietie Vouchsafe therfore to declare what you deeme to bee done therin that wee may assuredly know whether wee ought to communicate with Nestorius or els boldlâ—e denounce that no man ought to communicate with him that doth dâ—fend such erronious doctrine your holines good pleasure and sentence in this matter is to bee notified not onlie to the Bishops of Macedonia but vnto all the prelates of the east Behold the maÌ„ner of proceeding in these pure times of the church S. Cirill who for learning was perhaps better able then Celestinus to iudge of the errour of Nestorius and being patriarch of Alexandria by his place held the highest court of Iudgment in the east church Celestin Papa Cyrillo Archiepiscopo habetureodem Tomo 1. Concil Ephes cap. 16. yet would hee not take vpon himself to determine of Nestorius heresies or to excommunicate him but referred both vnto the Bishop of Rome whose sentence therin both hee and all the Bishops of the east did require and embrace In this manner did the same pope Celestinus returne answere vnto S. Cirill Most Reverend brother do you take vnto you our authoritie Quamobrem nostra autoritate ascita nostráque vice loco cum potestate vsus eiusmodi non absque exquisita severitate sententiam exequeru nempe vt nisi à decem dierum intervallo ab huius nostrae admonâ—tionis die numerandorum nefariam doctrinam suam conceptis verbis anathematizeâ— eamque de Christi dei nostri â—eneratione fidem in posterum confessurum se spondeat quam Romana tuae sanctitatu ecclesia vniuersa denique religio Christiana praedicat illico sanctitas tua illi ecclesiae prospiciat and vsing our power and place do you execute against Nestorius the sentence of excommunication with exquisite severitie vnles within ten daies after hee hath been admonished from vs hee do recant and recall his errours and let your holines provide a more worthy person for that Bishoprike which mandate of his Cirillus with the whole couÌ„cell following proceeded to the deposition of Nestorius in this maÌ„ner No man doth doubt Tomo secundo eiusdem Concil Ephes cap. 16. Nulli dubium imo seculis omnibus nâ—tum est sanctum beatissimumque Petrum Apostolorum principem caput fideâ—que columnam ecclesiae Catholicae fundamentum à Domino nostro Iesu Christo caelestis regni claues accepisse solvendique atque ligandi potestate quam acceperat vsum fuisse necnon per successores suos huc vsque semper vivere causas decernere semperque victurum esse Huius itaque ordinarius successor vicarius sanctus beatissimusque papa Episcopus noster Celestinus nos suos pro se quasi vicarios misit c. Et hac est praefatio sententia Nos canonum vi sanctissimi que patris comministri nostri Celestini ecclesia Romanae Antistitis epistola compulsi hanc tristem in illam sententiaÌ„ tulimus naie it hath been in all ages notorious that the most blessed S. Peter priÌ„ce head of the Apostles the pillar of faith and foundation of the Catholike church did receive of our Saviour Iesus Christ
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
in all such cases and causes that do belong to the supreame governors court and cognizance in as large and ample manner as S. Peter had before enioyed and died posessed of this being a matter depending vpon common equity and daily practise doth require no other proofe nor can haue anie better then the aknowledgment of all the Orthodox and most eminent christian prelates of both Latin and Greeke east and west churches which I haue before pleÌ„tifully produced and wheÌ„ more need shal bee will yet produce more 17 M. Abbot admitting as I said the pope of Rome to bee S. Peters successor yet argueth that they may faile in faith bicause Caiphas did succeed lineally to Aaron yet Caiphas gaue senteÌ„ce against Christ further hee alleageth that seÌ„tence out of the law All are not the children of Saints that hold the places of saints but they that practise the workes of saints M. Abbot foreseeing that wee would answere that many successors though not so holy iust and wise as their predecessors were yet haue the same authoritie and Iurisdiction over their floc k which their predecessors had And albeit they may comitt some fault vnworthy their calling yet they do not therby leese the dignitie of their place And that namely our Saviour had praied for S. Peter that his faith should not faile but that hee not withstanding his owne frailty should haue strength from God through the vertue of Christs praier to confirme his brethren in the true faith This M. Abbot foreseeing doth acknowledg it to bee true yet that hee may not bee thought to have nothing more to saie doth aske vs with Austin as hee speaketh Did hee praie for Peter and did hee not praie for Iames and Iohn to saie nothing of the rest it is manifest that in Peter they all are contayned and praying for Peter hee is knowne to praie for them all All this is true but not against any thing that wee saie for it being granted that our Saviour made manie good praiers for all his Disciples doth it follow therof that his praier made for the preservation of Saint Peters faith was not heard nay rather doth it not thervpon most evidentlie ensue out of M. Abbots owne discourse which is that everie one of the elect obtaineth that without faile which Christ praied for in their names that Christ his praier made for S. Peter obtayned for him that his faith should never faile But M. Abbot like an ill Alhymist would faine distill out of those words of S. Austin that Peter by that praier had no priviledg aboue the rest which is both coÌ„trarie to the expresse words of our Saviour who doth distinguish Peter from the rest and to him apart did speake those wordes Luca 22. Behold saith our Saviour Satan hath desired to sift you that was all the Apostles to whom those words were spoken but I haue praied for thee Peter see how particularly hee commeth to him that thy faith do not faile and thou Peter once conuerted strengthen thy brethren M. Abbots collection is also against S. Austin himself for though S. Austin do saie that in praying for Peter hee praied for them all his meaning is not that hee praied that every one of them in particuler might receiue the same gift which was bestowed on S. Peter but that Christ in praying that Peters faith might not faile that hee also might haue strength to confirme his brethren may bee truly said to haue praied for them all because they were to rely vpon the stability of Peters faith and to receiue comfort from him wherfore they being assured that Peters faith should not faile they ioyning in faith with him were also assured that they should not faile August quaest noui testa q. 75. And this to bee S. Austins meaning the words following in the very same sentence which M. Abbot did guilefully clipp of do manifestly shew In praying for Peter Quid ambigitur pro Petro rogabat â—ro Iacobo Ioanne non rogabat vt caeteros taceam manifestum est in Petro omnes contineri rogans enim pro Petro pro omnibus rogasse dignoscitur semper enim in praeposito populus aut corripitur aut laudatur Christ praied for them all for that alwaies in the Governour the people are either corrected or praised So that hee praied for them not in particuler but as they were contained in their president Saint Peter Out of which so farr of is it that thence can bee gathered as M. Abbot did that Peter had not anie priuiledg aboue the rest of the Apostles that it followeth cleerly in S. Austins Iudgment that hee was president and head of that colledg of the Apostles 18 M. Abbot being amazed at this point of succession and not knowing well what to saie to it makes a stand and admitting Christ to haue meant some singuler favour to Peter doth aske by what art I can deriue the effect of Christs praier from Peter to the popes from an holie Apostle to a ranke and succession of men amongest whom there haue been so manie Atheists Infidels Idolaters Heriticks and so manie incarnate Devills and hatefull monsters of mankind This foule troubled floud of his currish eloquence I omitt as vnciuill To the matter I haue alreadie answered that it verie much concerned the perpetuall puritie vnitie of Christs church that the effect of our Saviours holy praier should not bee closed vp with S. Peters life but bee continued to the worlds end that there might bee alwaies in the church one liuing visible and certaine Oracle to coÌ„sult in all doubtfull questions which should arise And one supreme governor to confirme the weake to correct the proud and to hold all in one vniforme order of perfect discipline which to haue been S. Peters successors the Bishops of Rome Christs institution ioyned with the ordinarie manner of proceeding of the vniuersall church from the purest antiquity doth testify as hath been declared And wheras M. Abbot doth demaund of mee by what art I can deriue the effect of Christs praier from Peter vnto a succession of men I might better aske of him what ignorance oppressed him when hee could not vnderstand that that which was graÌ„ted to one man might not as well bee graunted to another man and so continued from one to another to the worlds end But saith hee Peter was an holy Apostle and the others were sinfull creatures Be it so Did not M. Abbot himself immediatly before confesse that evill men might bee lawfull successors even vnto Saints as Caiphas was to Aaron And here as though hee had cleane forgotten himself doth seeme to woonder ar my art that would make evill Bishops of Rome Successors to good S. Peter how can a man of discretion rely vpon anie thing M. Abbot saies when hee findeth him so contrarie to himself within the compasse of so few lynes yet it is well knowne to all the learned that exceeding manie Bishops of
church of Rome nor makes any comparison in matter of higher nature but all this is deuised and thrust in out of the fecundity of M. Abbots vnderstanding yet let vs grant that S. Ciprian might meane that the Bishops in Africk had no loss authoritie to Iudg of their own subiects faults then any other Bishops yea then the Bishop of Rome himself hath It doth not thervpon ensue that he thought the Bishops in Africke not inferiour vnto the Bishop of Rome For in times past in our owne countrey when it was Catholike and now in France men cannot appeale to Rome from the ordinarie courts of their owne countrie without speciall licence and yet in farr greater matters they acknowledg the pope to be their supreme governor in causes Ecclesiasticall But of this point we shall speake more in the next obiection which is thus propounded by M. Abbot R. AB 21 The African councell acknowledged the church of Rome for the first and principall sea Concil Afric cap. 6. and the Bishop therof they tearme the Bishop of the first and principall sea and yet they deny the Bishop of Rome to haue anie authority over them yea when zozimus Bonifacius and Celestinus chalenged the same by a forged Canon of the councell of Nice Ibid. can 101. Those African Bishops for the disproving therof sent to the patriarches of Alexandria and Constantinople for autenticall copies of the same councell wherin they found no such matter And thervpon wrote to Celestinus that he should forbeare to send his legates to intermeddle in their matters Ibid can 105. And forbad all appeales saving to their owne councells excommunicating them that presumed to appeale to Rome Ibid. can 92. And in this recusancy of subiection they continued afterward for the space of an hundreth yeeres vntill Eulalius the Bishop of Carthage submitted the same to Pope Boniface w. B. This councell of Africk and fact of the African Bishops there assembled is very often in all protestants mouthes and writings therfore I will more particulerly examin it and make somwhat a longer staie vpon it M. Abbot coÌ„mitts two faults in his first allegation out of the sixt canon of that councell the former of ignorance in that he doth applie that to the Bishop of Rome which the councell speaketh of the Archbishop of Carthage their owne primate and Metropolitane whom though they would haue to be obeyed as primats are in all other countries yet they desired that hee should forbeare that statlie stile and title of primacie and be contented to be called Bishop of the first sea his other fault is an audacious averring them to deny that Bishop to haue any authoritie ouer them of which in that canon there is never a word But the plaine contrarie is therin implied For they there speaking of their owne Metropolitane they must needs bee vnderstood being no Puritanes to acknowledg him to haue authoritie over all other Bishops in the same province In the 101 Canon which M. Abbot doth alleage in the second place he over reacheth also not a little For wheras those Bishops do humbly request his holines not to grant deputies to everie one that shall come to Rome to demaund them he saies they willed the pope not to intermeddle at all in their matters And in the third place cited by them to witt Canon 92 there is a notorious falsification for wheras that councell doth forbid onlie priests and deacons other inferiour persons to appeale to Rome M. Abbot saies they forbid all appeales wheras they speake not of Bishops of whom principally the question was but leaue that in the state wherin it was before This by the waie to shew how corruptly M. Abbot cites his authors and how litle coÌ„science hee makes to deceiue his seely reader that is so simple as to believe what he saith Now to the maine matter of the 101 Canon which hee cites in the secoÌ„d place which well considered doth rather confirme the popes authoritie over those Africane Bishopes then infirme it For albeit the Bishops of Africk did not acknowledg any such canon to be in the councell of Nice which by the popes legat was alledged to prove that appellations might be made out of Africk or anie other countrie vnto Rome in some cases yet they did so behaue themselues therin that anie reasonable man may perceiue their great affectioÌ„ and humble obedience vnto the same sea of Rome For they not finding in their owne copies of the Nicene counsell that which was put into the Legats instructions desired respite to make enquiry after the best copies and in the meane season promised obedience These be their words These things that out of the said instructioÌ„s are alleaged vnto vs concerning the appeales of Bishops Concilium Carthag nomine sextum ordine 5. n. 4. Ista nos tamen tantisper seruatioros vt anteaâ— dixi donec integra exemplaria veniant profitemâ—r Petendus est autem litteris nostris venerabilis Ecclesia Romanae Episcopus Bonifacius vt ipse quoque dignetur ad memoratas ecclesias alâ—quos mittere qui eadem exemplaria praedicti Niceni Concilij secundum eius possint scripta proferre In Epistola Concilij ad Bonifacium cap. 101. Quod donec fiant hac quae in commonitorio supradicto nobis allegata sunt de appellationibus Episcoporum ad Romanae sedis Sacerdotem nos vsque ad probationem seruaturos esse profitemur beatitu inem tuam ad hoc nos adiuturam in dei voluntate confidimus vnto the Bishop of Rome c of priests causes to bee determined by the Bishops of their owne provinces wee do professe and promise to obserue vntill due triall of those canons be made trust in the will of God that your holines will helpe vs thervnto If those Reuerend and holy Bishops of Africa had been infected with the leauen of the protestants they would haue soone answered as M. Abbot here vntrulie reporteth they did that the Bishop of Rome had no authority ouer them and haue willed him to keepe himself within his owne bounds and not to intermeddle with the matters of Africk But they contrariwise promised obedience vntill true triall were made which argueth that the custome before was for bishops to appeale to Rome and therfore that to be continued vntill proofe could bee made to the contrarie according to that axiome of the law Let him that is in possessioÌ„ keepe his possession vntill good proofe bee brought against him Quia melior est conditio possidentis Secondly when those reverend fathers had receiued copies from Alexandria and Constantinople wherin were not contained any Canons for appealing to Rome they certified the same in these submissiue words Praefato debito salutationis officio impendio deprecamur c Cap. 105. Prafato it aque debita salutationis officio impendio deprecamur vt deinceps ad vestras aures hinc venientes non facilius admit tatis The
dutie of our bounden salutations premised wee do earnestly request and pray you that you will not too easilie admitt to your audience them that come from hence And before their letters they sett this title Dilectissimo Domino to their best beloued Lord and most honorable brother Do not these humble words of bounden dutie vnto their Lord notifie what esteeme they made of the Bishop of Rome They saie indeed that they found neither in the Canons of the Nicene councell nor in anie other of their fathers that the Bishop of Rome should send anie legats into their country to heare and determine their causes wherin by the leaue of such worthy personages be it spoken they shew that they had not read or well considered the Canons of the councell holden at Sardica which was both verie generall and most autenticall as I haue proved before for in that councell it is expresly decred that any Bishop of what coast or countrie soever may appeale vnto the Bishop of Rome Concil Sard. ca. 4. 7. And that the said Bishop of Rome maie depute and send others to the place where the Bishops appellants do dwell to heare and determine all such causes And most probable it is that those holy popes Zozimus Bonifacius and Celestinus meant the same canons of the councell of Sardica which they called the Canons of the Nicene councell because that councell of Sardica was both holden by some of the same principall persons that were at the Nicene councell as Hosius Athanasius and such like and did also treat much about the same matters wherfore it is said to be ioyned in the Roman copy with the councell of Nice and reputed as an appendix or parcell of it And therin perhaps was the errour cōmitted that the popes having both these councells compact into one named the canons of both after the more principall and more renowmed councell of Nice calling them the canons of the Nicene councell which in rigour were but the canons of the councell of Sardica yet that councell of Sardica being of the same authoritie and binding power they in alleaging them vnder the name of the Nicene did not offer any wrong vnto those Bishops of Africk exacting onely that that their right might bee preserved entire among them which by the approued canons of the church was due vnto their seat And these reverend prelates of the African church were the more excusable for that they had not seen perhaps any true copie of the approued councell of Sardica at that time the place being verie remote from them and the litle space of time which was betweene the two councels of Sardica and Afrike having been also most troblesome by reason of the Arrians manifold violent persecutions this much in brief of that great busines wherby it appeareth cleerly that although these reuerend prelates of Africk held it much more expediēt that all perticuler cōtroversies about meū tuum concerning misdemeanors and crimes should be handled in the place where the parties and witnesses were knowen where all particulers might bee more narowly sifted and with more speed and less charges tried then a far of in a forrain countrie yet for matter of faith and rites of religion they never denyed the explicatiō or determinatiō therof to appertaine to the Bishop of Rome Appeales to Rome in matters of law haue been in our owne countrie when it was Catholike forbidden without the expresse leaue of the prince and at this daie are in the Christiā countrie of France without any deniall of the popes supreme cōmanding power in cases Ecclesiasticall which is all and more too then the African councell did Conc. Afri c. 92. Item placuit vt presbyteri diaconi vel caeteri inferiores clerici si de iudiciis episcoporū suorum questi fuerint c. for that doth only forbid priests and inferior persons to appeale thither leaving all Bishops art their libertie so that in fine if all were grāted which M. Abbot goeth about to prove yet it is not sufficient to infringe the supremacy of the pope for albeit appeales to Rome in matter of law were prohibited yet recourse thither for matter of faith and religiō being approued stāding good the supremacy is sufficiently maintained 21 Notwitstanding because the fact of the African councell is holdē by the Protestāts who for wāt of greater proofe are faine to make much of a little to be very preiudiciall vnto the supremacy of the sea of Rome I will heere produce some testimonies of the best learned most approued Africā Doctors in favor of the pope church of Romes supreme power over Afrike it self The first shal be S. Ciprian who as in dignitie was primate of Afrike so for his great wisedome and learning was inferior to few and in his glorious martirdome over went the rest This right worthy Archbishope declareth plainly that they were not accustomed to end all their controversies at home Ciprian Epistola 45. ed Pam. Sed cum statuissemus collegae complures qui in vnum conueneramus vt legatis ad vos Episcopis nostris Caldonio fortunato omnia interim integra suspenderentur donec ad nos ijdem collegae a nostri venirent But he himself with the assent of other Bishops did send two Bishops the one called Calidonius the other Fortunatus vnto Cornelius then pope of Rome recomēding their causes vnto him And sheweth how in the meane season whiles their causes were before him the Bishops of Africa would liue in suspence expecting his iudgment Is not this an evidēt demonstration that the Bishops of Africk in S. Ciprians times which was within 200. yeres of Christ held the court of Rome to be ouer and aboue their owne which yet S. Ciprian in the same epistle doth more expresly declare Ibidem Nos etiam singulis nauigantibus ne cum scandalo vllo nauigarent rationem reddentes scimus nos hortatos eos esse vt ecclesiae Catholicae radicem matricem agnoscerent actenerent when he doth exhort and councell the appellants that went to Rome to cary themselues there without scādall and to aknowledg and obserue the church of Rome as the roote or foundation and mother of the Catholike church Ex Epistola Stephani Archiep concil Africae ad Damasum Papam habetur Tomo 1. Concil inter Epistolas damasi Notum vestrae facimus beatitudini quod quidam fratres in confinio nobis positi quosdam fatres nostros venerabiles videlicet Episcopos vobis inconsultis a proprio deijciunt gradu vel deiicere moliuntur cum vestrae sedi Episcoporum iudicia summorum finem ecclesiasticorum negotiorum in honore beatissimi Petri patrum decreta omnium cunctam reseruauere sententiam c. Stephen a reuerend Bishop of Mauritania in Afrike who liued before that African councell thus writeth to pope Damasus wee make knowē vnto your holines that some Bishops our neighbors haue gone about to depose
Romans that he should neuer afterward be able to lift vp his head against them in any matter of faith wherin S. Hierom seemes to bee so confident that he doubts not to write to Ruffinus that which M. Abbot may take as spoken to himself Notwithstanding know you that the Romane faith by the Apostles mouth praised S. Hieron Apol. 3. con Ruffinum Attamen scito Romanam fidem Apostolico ore laudatam eiusmodi praestigias non recipere Etiam si Angelus aliter annunciet quam semel praedicatum est Pauli auctoritate munitam non posse mâ—tari doth not admit anie such deceites and tromperies yea if an Angel should preach anie other thing besids that which hath been alreadie preached yet that faith being by the Apostles authoritie fortified could neuer bee changed will M. Abbot yet be so shameles as to stand vp and to giue this graue holie doctor the lie as he must needs do if hee will yet sing his old song and saie that the Roman faith notwithstanding all the Apostles praier and prophecie is foulie changed and that in verie manie great points with the forsaid testimonies may be linked for the antiquitie of it this that standeth on record in the third generall councell holden at Ephesus S. Peter the head of the Apostles and pillar of faith c. did receiue from Christ the keies of the kingdome of heauen c. and doth vnto this daie liue in his successors and determine causes And shall alwaies liue Behold S. Peter alwaies liueth in the Bishops of Rome his successors to determin causes and gouerne the church what then shall become of M. Abbots change will he make S. Peter also a changeling This point I will close vp with this memorable sentence of S. Leo. The soundnes of that faith praised in the prince of the Apostles is euerlasting Leo in serm 2. Assumptionis suae ad sumum Pontificem Soliditas enim illius fidei quae in Apostolorum Principe est laudata perpetua est Et sicut permanet quod in Christo Petrus credidit ita permanet quod in Petro Christus instituit c. Manet ergo dispositio veritatis beatus Petrus in accepta fortitudine petra perseuerans suscepta ecclesiae gâ—bernacula non reliquit and like as that which Peter beleeued of Christ continueth for euer so doth that which Christ did institute in Peter c. Therfore the ordinance of the truth standeth fast and blessed Peter perseuering by his successors in that strength of a rocke hath not forsaken the gouernment of the church Seing the faith and fortitude of Saint Peter shall continue for euer in his successors the bishops of Rome that cuckoes song of M. Abbots that the now church of Rome is in matter of faith degenerated from the old must needs be false And what more manifest signe can one demaund therof then that all the wits of the protestants hauing travailed after nothing more for this fiftie yeeres cannot yet find out any one errour in matter in faith wherin the church of Rome hath at any time dissented from her self in former ages I know right well that they avouch boldlie that it hath changed manie articles of faith but let him that will haue credit given to him so saying name the error it self in particuler and the time when it was first receiued and by what pope it was approued which if no learned Protestant be able to performe let them be well assured that repeat it neuer so often over and ouer that the church of Rome is not the same now as it was in S. Austins time they deserue not to be beleeued Neither am I ignorant that some more hardy then their fellowes haue gone about to designe the time when the church of Rome began her Apostacy But therin they agree no better then the false Elders that accused Susanna of adulterie did of the tree vnder which the fained fact was pretended to bee done And therfore be no more worthy of credit then they were 30 M. Abbot goeth on to proue that I racked and wronged my authors and saith that Tertullian whoÌ„ I alleaged as sending to the church of Rome to learne the true doctrine doth send also to other churches as well as to the church of Rome Be it so but if he appealed vnto the church of Rome as well as to others did I him any wrong in saying that he appealed vnto the church of Rome I did not saie that he excluded all or ane ony other Doth not M. Abbot rather rack my words and wrong himself in imposing that vpon mee which I said not Besids M. Abbot doth offer great wrong to Tertullian not so much by racking his words as by chopping them quite of in the middest for where Tertullian saith If thou border on Italy thou hast the church of Rome vnde nobis authoritas presto est whence authority comes to vs. M. Abbot cuts of the latter part of the sentence which imports that men in Africk for that was Tertullians countrie did acknowledg the church of Rome to haue authority ouer them M. Abbot then hauing so cunningly conueyed the matter by cutting of that which made for vs doth afterward aske mee what was there left to serve my turne if his conueiance be no cleanlier then so it were better for him to leaue those trickes ro them that haue more nimbles fingers The Cathalogue of the Bishops of Rome set downe by Epiphanius doth serue to shew that the Bishops of Rome are S. Peters true successors which M. Abbot and the protestants sometimes when they are at a stand do not stick to deny Optatus Bishop of Milevitane S. Austins auncient did proue as M. Abbot cannot deny his part to be Catholike in that it comunicated with the church of Rome yet M. Abbot to detract some what from the see of Rome addeth that Optatus did not proue his part Catholike by communicating simply with the church of Rome but for that communicating with the church of Rome it communicated with the church of the whole world which words of Optatus are so farr of from detracting any thing from the church of Rome that they do much magnifie the comodity of her communion for he saith not that he communicated with the church of Rome and with all other churches making them seuerall parts but that in communicating with the church of Rome he communicated with the churches of the whole world thereby declaring the comunion with the church of Rome to be the meanes of communicating with all others which is the very same that we do now go about to proove His words which containe manie memorable instructions are these spoken vnto Parmenianus a Donatist Thou canst not deny but that thou knowest an Episcopall chaire to haue been placed in the city of Rome Optatus mileuit l. 2. co parmenianum Igitur negare non potes scire te in vrbe Roma Petro primo Cathedram Episcopalem esse
circumstance of the very same Epistle S. Ierom finding the Bishops of the East vnder whom hee then liued to bee at fowle square about the word Hypostasis which may signifie either a substaÌ„ce or a person and being vehemently sollicited as a very learned man to deliuer his opinion whether they should say one or three hipostases would neither trust his owne learning which was singular nor rely vpon the iudgment of Paulinus by whom hee was made Priest who was both a very learned man and the patriarch of Antioch his proper pastor and prelate but knowing well that the finall and infallible resolution of all such doubts appertained vnto the Bishops of Rome addressed himself vnto him as vnto Christs vicar and S. Peters successor And was so far of from saying that hee would follow it no farther then hee followed S. Peter or from taking vpon himself so much as once to iudge of the popes senteÌ„ce that hee would beleeue and embrace whatsoever hee should determine Hiâ—ron epist 57. ad dama sum papam Disâ—ernite si placet obseero non ti meho tres hypostases dicere si iuhetis Ibidem Obtestor beatitudineÌ„ tuam per crucifixum vt mihi Epistolis tuis siue tacendarum siue dicendarum hypostaseon detuâ— auctoritas Ibidem Non nouivitalem miletum respuo ignoro Paulinum Quicunque tecum non colligit spargit hoc est qui christi non est Antichristi est and most instaÌ„tly besought Pope Damasus to commaund him and give him authority to say either three hypostases or but one And finally doth conclude that hee who would not be ruled by the pope in such doubtfull causes was none of Christs flocke but belonged to Antichrist Let S. Hierom then bee taken for a perfect patterne of true obedieÌ„ce vnto the popes senteÌ„ces and let M. Abbot staÌ„d for an exaÌ„ple of wranglers and perverters of the ancieÌ„t fathers true meaning And for that M. Abbot brags in the end of this discourse that hee told not one lie in it which might bee taken for a miracle if it were true Let the reader know that hee belieth here that worthy patriarch Paulinus Ex phan heres 77. wheÌ„ he saith of him that hee taught not the doctrine of Peter in that questioÌ„ For Paulinus was of no other opinioÌ„ touching the blessed Trinity then was that great light of that parte of the world S. Athanasius as witnesseth that sound recorder of antiquity most holy Bishop Epiphanius So that for no other cause in the world did S. IeroÌ„ write vnto pope Damasus for finall resolutioÌ„ of that difficulty theÌ„ for that hee was fully perswaded that it beloÌ„ged vnto the Bishop of Rome rather theÌ„ to any other Patriarch to determine all such hard doubtfull questioÌ„s M. Abbots key-cold glosse takeÌ„ out of Erasmus his scholies vpoÌ„ that Epistle is not worth the answering for hee being but a late and slipperie writer no fast hold can bee taken on him Againe his words bee as vncertaine as hee that spoke theÌ„ he supposeth that the Cyty of Rome may hap to degenerate in the end May hapso may hap no. So the Bishop of Rome do continue alwaies Orthodox as we make no doubt but through the vertue of our Saviours praier hee shall our pole-starr in darke questions shall alwaies remayne firme and cleere Though the city of Rome which god forbid should bee ouerrun either by the Turke or by any other wicked race of misbelieuers to wars the later end of the world as it was in the beginning of the Christian religion ruled by heathen Emperors Of M. Abbots interpretation of S. Peters faith and coÌ„fession hath been spoken sufficiently I hope in the first chapter whither I referre the Reader Hitherto of M. Abbots former resemblances betwene the Donatists and the Papists in steed of iustification wherof hee hath in each of them confessed some one oversight or other besids hee hath made many sorie shifts to vphold them And hath poudered them also with diuers vntruths M. Abbot hauing acquited himself so brauely in his precedent braÌ„ches of comparison now hee will no doubt as worthily and wisely multiply and increase them The first staffe of his multiplication staÌ„deth vpon Donatus the pope as hee stileth him but hee might more modestly haue termed him the Abbot of the Donatists R. AB THAT Archheretike exalted himself aboue the Emperor Optatus l. 3. co â—arm and therby as Optatus reporteth made himself more then a man euen as it were a God bicause there is none aboue the Emperor but God And albeit hee did not expresly call himself God yet he did that which was aequivalent for hee made his party to stand in more feare of him then they did of God Hee advanced himself aboue all other Bishops thinking none comparable to himself Is not the pope of Rome such another Hee hath exalted himself aboue all other Bishops he hath lifted himself aboue the Emperor and therby as Optatus concludeth made a god of himself Extrauag Iohis 22. Cum interim in glossa in edit Par. 1601. cuÌ„ priuilegio Gregorij 13. besids he in effect taketh vpon him to bee God by dispensing against the law of God and by disanulling the institution of Christ yea in very words hee hath yeelded to be called a god leaving yet standing in the glosse of the Canon Law vncorrected Our lord god the pope he will haue men stand in no lesse awe of him then of God himself whiles he maks shew of Gods anger at his coÌ„maund to inflict it where hee will W. B. IF mens owne inventions how silly soever seemed not vnto themselues ouer daintie pretious M. Abbot would haue chosen rather to haue blotted out his former childish resemblances then to haue added new vnto them of the like light nature This his first is so generall on the parte of the Donatists and so vnproper to bee applied to the pope and papists as he tearmeth them that it is worse then naught was there ever any Archheretike that preferred not his owne iudgement and inuention before both Popes and Emperors too if they could not get them to imbrace their heresies and in this high kind of pride and disdaine there was never any perhaps that passed the protestants Grandsier and Ringleader Martin Luther who with his Bible Luther libro aduersus Regem Angliae Ibidem was in his owne conceit to be preferd before a thousand Austins a thousand Ciprians and a thousand churches In the eie of the world I wil be saith hee so honest that they shall not be worthy to loose the lâ—â—chet of my shoe And touching my doctrine I am to Deuils Kaysars kings princes and to all the world too too froward and proude In glossa co praeten sum edictum Imperiale And in another place I Doctor Martin Luther of Iesus Christ an vnworrhy Euangelist do say that the Emperors of Rome Turky and Persia the Pope Cardinals Bishops priests fryers and
them yet when the same were executed complayned of persecution and their church they teaâ—med the persecuted church that did not persecute And such on their side as were iustly punished for murders and other crimes they called their martirs and to their relikes they did great devotion Even the same course do the Papists take who by their wicked practises having giuen cause of making lawes against them do vpon the execution therof cry out of persecution and do call them Martirs that are put to death for such horrible treasons and do honor their relikes c. W. B. will not this proper resemblance bee much more truly verified in the protestants who hauing by their mutinous and seditious practises in many Christian countries provoked most Catholike Princes to enact severe lawes against them and being afterward for their open rebellions executed yet the protestaÌ„ts without blushing do in print proclaime them for martirs thrust their names into their Calender In which kind M. Fox our doating countryman hath I thinke excelled all his fellowes As for devotion vnto their mad martirs relicts I reade not in any place quoted by M. Abbot that the Donatists vsed any that is but a florish of his Rhetorike to make them seeme somewhat more like vnto vs that do honor the reliks and memories of those holy personages that haue honored God by their noble Martirdomes traced vs out the true steps to eternall glory but therin they were for ought I can find no more devoute then bee the protestants who do litle esteeme the dead bones of their dreaming Saints and mad Martirs nay S. Austins words cited by him self do declare that the Donatists did not and that the Catholiks did worship the relicks of martirs these they be l. 2. co Petil. c. 71 you donatists be not blessed but you make blessed martirs with whose soules the heavens are replenished and the earth florisheth with the relicks of their bodies vos non colitis sed facitis quos colamus you do worship them but make them such as may be worshipped by vs. R. AB 11. ALbeit the Emperors to represse the enormious crimes of the Donatists Aug co lit Petil. l. 2. c. 92. made such lawes against them yet they would haue it thought that the Emperors did it not of their owne mind but through the instigation of the godly Bishops Even so do the Papists and namely M. Bishop though they know the Prince to haue iust cause to deale so severely with them yet doth hee impute his proceedings vnto the instigation and exasperation of his Ministers W. B. I Must needs confesse that I know no cause why his Maiestie in the first parlament of his raigne in England did confirme all those severe lawes with some additions which had been enacted against Catholikes in Queene Elizabeths daies for the same Catholikes had as much if not more trauailed to make his highnes true title vnto the Crowne of EnglaÌ„d knowen and his person acceptable then the protestants and did as willingly receiue him into the possession therof And albeit some few Catholikes did rashly ioyne with protestants to haue attempted the surprising of his royall person out of their hands whom they presumed to abuse his Maiesty verie much with false and malitious informations Yet that could hardly bee in my poore opinion any iust cause to confirme so many rigorous lawes against the whole body of Catholikes no more then to haue made the like against protestants who were principall sticklers in that desperate enterprise All which considered had I not reason writing in that time to remoue that imputation which seemed to touch his Maiesty and to impute it rather vnto the malice of some certaine crept to farre into his royall favour and knowen to bee maliciously bent against our religioÌ„ then to his highnes who as many haue reported did in the beginning often protest that hee would take no soule mony and that hee would like of no Catholike the worse for his religion so that otherwise hee found him loyall and faithfull Since the horrible plot of the Gunpowder though there bee more colour for those seuere lawes yet there is in my slender iudgmeÌ„t no iust cause for what equity or coÌ„science teacheth for the crimes of some fewe offenders to punish innumerable Innocents that never consented vnto them nor were any waie culpable of the same crime It is the vniforme consent of all the learned that paena sunt restringeÌ„dae non ampliaÌ„dae Punishments are to bee restreyned and shortned and not to bee inlarged or lengthned To forgiue offeÌ„ders is an honorable duty of Christians but to inflict punishment where there is no iust desert is not excusable even amoÌ„gst pagans Therfore it being the dutifull part of a subiect rather to excuse his soveraigne then to accuse him wee that hold our selues so well assured of his maiesties most clement naturall disposition fortifyed also with iust and even proceeding in civill affaires could not but lay the blame of those extreme courses vpoÌ„ other more violent spirits were they temporall Lords or ministeriall I know not but sure I am that they haue shewed themselues towards men of our religion too too malitious and spitefull God Almighty pardon them and giue those of them that yet liue grace to amend those that bee dead would not haue vs to pray for their soules and therfore wee can do no more for them but to leaue them to Gods mercifull Iudgments R. AB 12. THe Donatists albeit they knew well that it was but a small part of the world that ioyned with them yet gloried to vse words as though they had had a church throughout all the world Even so the papists although they know the communion of the church of Rome to bee accepted of but in a small part of the world yet take pleasure to bable as if the Popes triple crowne were so wide as to compasse the whole earth W. B. AS the former resemblance was pared out of that which went next before it so hath this been thrice before touched The odd idle man that purposed to arriue vnto the full nuÌ„ber of twelue is forced to mince them into mammocks and to make no bones to repeate the same thing in effect very often ouer all to retourne a full Iury of twelue that may bring in a verdict against himself either of Ignoramus or els a billa vera for a poore peece of Inuention to frame resemblances as common as the high way and for the most part such as may bee imputed to what sect soeuer you please but do indeed not more properly appertaine vnto any then vnto the protestaÌ„ts themselues Thus farre to refute M. Abbots addition of triuiall and improper resemblances Now I come to confirme those points of comparison which I to requite him did propose I stood not vpon coÌ„mon accideÌ„ts which lightly are incident vnto all kind of sects as M. Abbot hath done very trifflingly but at the first do set vpon
acquaintance with the same whispering spirit with which they are so haunted that they haue almost hourely new illuminations and strange revelations See I pray you into what endles dissentions this doctrine of the spirit doth lead her folowers It being then most manifest that there is such variety and so great contradiction in the way of the private spirit everie man that hath a care of his salvation will I hope take heed therof and not suffer himself to bee abused therby Hee was inspired by the true spirit of God that gaue vs this faire warning 1. Iob. 4.1 My deerest beleeue not euerie spirit but prove the spirits if they hee of God because manie falâ—e prophets are gone into the world which deceiue many And Satan that trudgeth about so busily seeking whom hee maie deuoure finding so many readie to listen to the cursed councell of his wicked spirit transformeth himself often into an Angell of light that hee may the better beguile them that giue eare to such secret whisperings wherfore they that desire not to bee misled must follow Saint Iohns counsell try the spirits whether they bee of God or no. Ibidem If the priuate spirit do not agree with the publike spirit that conducteth the Catholike church in all trueth bee well assured that it is an erring spirit sent by Satan to deceiue you and to leade you into errour To recollect this point in briefe If no man may relie either vpon his owne learning or spirit not may safely trust anie priuate teacher or preacher then the protestants best meanes to obtaine salvation be very vncertaine and consequentlie they that wil bee assured never to erre in anie one article of faith must not relie vpon them but imbrace wholie and fully the doctrine of the Catholike Roman church and hold themselues close and fast thervnto Math. 16 That church is built vpon a rocke that alwaies hath and euer shall stand firme without flitting or tottering too and fro and Christ praied Luc. 22. for her governors faith that it should never faile Ioh. 16. The holie Ghost is alwaies with her to teach her all truth And in verie common sense when a controuersie riseth about any point in faith is it not much more probable that all the learned assembling together out of all coasts and countries of Christendome to conferre thervpon should boult out the truth of that question better then some few passionate and discontented men that oppose themselues against all the rest Thus verily stands the case betweene the Protestants and vs. for when Martin Luther Iohn Calvin and others discontented men and none of the best marke ranne out of our church and cried out that therein were manie errors taught and many foule abuses maintained a generall councell was called the best learned of all Christian countries were assembled to heare and determine those controuersies The ringleaders of the new Gospell were most courteously invited thither to shew what moved them to make that alteration but their consciences telling them that they were not able to iustifie their bad cause before so many learned men they durst not appeare in the councell wee then haue very great reason to follow the iudgment of the whole corps of Christendome but small probability haue the protestants to preferre the passionate opinions of a few malecontents flying from true triall before the calme and mature acts and definitions of all the rest that were ready to haue performed it God send them grace to see it in tyme least as they haue wilfully followed them in their errors so they bee not here after against their wills forced to folow them to eternall punishment I haue staid the longer to declare the commoditie and necessitie of submitting our vnderstaÌ„ding vnto the censure of the Catholike church because without that bee ioyned to Gods word to certifie vs both which is the word of God and what is the true sense and meaning thereof wee can haue no true faith at all for the declaration of the church is necessarilie required as a condition without which our faith cannot ordinarilie bee assured of that which it is to beleeue whervpon that great light of the world S. Austin was not ashamed to saie Evangelio non crederem August co Episâ— fundameÌ„tre 5. nisi me moveret Ecclâ—siae Catholicae authoritas I for my part would not beleeue the Gospell vnles the authoritie of the Catholike church did moue mee thervnto whence it is easie to gather that they who do not take their direction from the said church as all they do not who think euery Christian may be saued in his own religion haue no assurance in their faith and coÌ„sequently no true faith at all wherfore they cannot bee saued which I do thus confirme for the Apostle teacheth that Sine fide impossibile est placere Deo Hebr. 11.6 It is impossible to please God without faith which must needs bee vnderstood of the true faith because God is the God of truth and hateth all that is false but the true faith is but one onlie and of the same nature in all men which the said Apostle doth confirme when hee writeth that there is but one Lord one faith Ephes 4.5 one Baptisme but they that make account to bee saued in their owne religion bee not ordinarilie nor cannot bee all of one faith for one faith cannot teach vs to beleeue two coÌ„tradictory propositions to bee true by the same faith one may beleeue more and another lesse according to the measure of faith that it hath pleased God to bestow vpon them but one cannot beleeue cleane contrary to the other As for example That Saints are to bee praied vnto and that they are not to bee praied vnto That wee may praie for the dead and that wee may not praïe for the dead For one of those propositions must needs bee false wherfore they that beleeue men may bee saued in both these opinions haue no true faith at all because true faith cannot beleeue that which is false and one of these two must needs bee false This may bee yet further confirmed for that those men who thinke one may bee saued in any religion do want the aforesaid true and onlie meanes of vnitie and agreement in one faith for they rely not vpon the explication of the Catholike church which is the only way to hold all men in one faith no more then if they had neuer heard of that article of our Creede I beleeue the holâ—e Catholike church but take as it hath been before declared for their guides in matter of faith either their owne Iudgment skill or spirit or the advise of some of their friends which are much more like to leade them into a hundreth diverse opinions then to reduce them to vnity in faith and religion wherfore it is evident that the vniforme faith of the bodie of Christendome which alone is the true saving faith cannot dwell in one house with that
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