al one to say the vniuersal particular Church here is a vvel shapen argument and worthy the maker it consists of al particular propositions which euery smatterer in logicke knowes to be most vitious besides not one of them is good but al are sophistical and ful of deceit First concerning the forme if it were currant one might proue by it that no one Church in the vvorld vvere Catholike take for example the English congregation vvhich they hold to be most Catholike and apply M. Abbots argument to it thus The Catholike Church is the vniuersal Church but the Church of England is a particular Church wherefore to say the English Church is Catholike is to say a particular Church is an vniuersal His first fault then is in the very forme of reasoning which alone is sufficient to argue him to be a sophister and one that meaneth to beguile them that vvil trust him now to the particulars His first proposition the Catholike Church is the vniuersal Church is both absurd because the same thing is affirmed of himselfe for vniuersal is no distinct thing but the very interpretation of the vvord Catholike and also captious as hauing a double signification For the Catholike Church doth signifie both the vvhole body of the Church compacted of al the particular members vnited and joyned together in one in which sence no one particular Church can be called the Catholike Church because it is not the vvhole body spread ouer al the world for it is totum integrale to vse the schoole tearmes and not totum vniuersale quod dicitur de multis Secondly the Catholike Church doth also designe and note very properly euery particular Church that embraceth the same true Christian faith which hath continued euer since Christs time and beene receiued in al countries not only because it is totum similare as M. Abbot speaketh vvherefore euery true member of the Catholike Church may be called Catholike but also because each of the said particular Churches hath the same Faith the same Sacraments and the same order of gouernement al vvhich are as it vvere the soule and forme of the Catholike Church vvhich M. Abbot acknowledgeth and further also confesseth out of S. Augustine that Christians were called Catholikes Ex communicatione totius orbis Epistola 48. By hauing communion of faith with the whole world If then by his owne confession euery particular Church yea euery particular Christian that embraceth and professeth that faith which is dilated al the vvorld ouer be truly called Catholike how fondly then did he goe about to proue the Church of Rome not to be Catholike and Papists not to be Catholikes because forsooth they were particulars Yet that he may be thought not to doate outright but rather to dreame he addeth That at least the Church of Rome hath no reason to assume to her selfe the prerogatiue of that title because that euery Church where the true faith is taught is truly called Catholike and no one more then another I note first that this man is as constant and stable as the weather-cocke on the toppe of a steeple before he proued stoutly as you haue heard that no particular Church could be called Catholike now he wil haue euery particular Church that receiueth the true faith to be called Catholike Neither doe vve say that any one Orthodoxe Church is more Catholike then another if the word Catholike be taken precisely though we hold that among al the particular Catholikes the Roman holdeth the greatest priuiledges both of superiority in gouernement and of continuance and stability in the same true Catholike faith which is deduced out of the word of God because that Church Math. 16. vers 18. Is the Rocke according to the exposition of the ancient Fathers vpon which the whole Church was built and against which the gates of hel should neuer preuaile Againe the Bishop of Rome succeedeth lineally vnto S. Peter Luc. 22. vers 23. Whose faith through the vertue of Christs praier shal neuer faile wherefore S. Ireneus a most learned Archbishop of Lions in France and a glorious Martir of great antiquity saith That al Churches ought to agree with the Church of Rome Lib. 3. cap. 3. for her more mighty principality S. Cyprian Archbishop of Carthage in Africke affirmeth Li. 1. epist 3. That perfidiousnesse and falshood in matters of faith can haue no accesse vnto the See of Rome S. Ambrose taketh it to be al one to say the Catholike and the Roman Church in these vvordes If he shal agree with the Catholike that is De ob Satyri Hieron in Apolog 1. cont Ruffi cap. 1. with the Roman Church So doth S. Hierome when he saith of Ruffinus What faith doth he say his to be if the Roman faith we are then Catholikes affirming men to become Catholikes by holding the Roman faith a De Praescript Tertullian b Epiphan Haeres 27. Epiphanius c Lib. 2. cōt Parmeni Optatus d August Epist 165. S. Augustine doe proue their Churches to be Catholike and themselues to be Catholikes by declaring that they doe communicate vvith the Church of Rome in society of faith and doe condemne their aduersaries to be Schismatikes and Heretikes because they did not communicate vvith the same Roman Church And vvhich is greatly to be noted no general Councel of sound authority vvherein the Christian truth hath beene expounded and determined but is confirmed by the Bishop of Rome And on the other side no heresie or errour in faith hath sprong vp since the Apostles daies that did not oppose it selfe against the Roman See and was not by the same finally ouerthrowne Whereupon S. Augustine had good reason to say That that chaire obtained the toppe of authority De vtil cred cap. 17. Heretikes in vaine barking round about it This little I hope vvil suffice for this place to declare that there is great cause vvhy vve should attribute much more to the Roman Church then to any other particular Church whatsoeuer and yeeld to it the prerogatiue of al singular titles in a more excellent manner Here comes in M. Abbots second proposition but the Church of Rome is a particular Church in which is as great doubling and deceit as in the former for albeit the Church of Rome doe in rigour of speech only comprehend the Christians dwelling in Rome yet is it vsually taken by men of both parties to signifie al Churches of vvhatsoeuer other Country that doe agree vvith the Church of Rome in faith and confesse the Pastour thereof to be the chiefe Pastour vnder Christ of the whole Church Like as in times past the Roman Empire did signifie not the territory of Rome alone or dominion of Italy but also any nation that vvas subject to the Roman Emperour Euen so the whole Catholike Church or any true member thereof may be called the Roman Church à parte principaliore because the Bishop of Rome is the supreme head
vpon just and vnjust that is bestoweth out of his owne bounty many temporal commodities vpon them that doe ful litle deserue them at his handes Wherefore M. Abbot was ouer-seene to bring in the Princes prosperity for proofe of the goodnesse of their religion Let vs proceede WILLIAM BISHOP BVT sithence there be in this our miserable age great diuersities of religions and yet but one only wherewith God is wel pleased and truly serued as saith the Apostle Ephes 4. One body one spirit as you are called into one hope of your vocation one Lord one faith one baptisme my most humble sute and supplication to your high Majesty is that to your eternal good you wil embrace maintaine and set forth that only true Catholike and Apostolike faith wherein your most roial Progenitours liued and died or if you cannot be wonne so soone to alter that religion in which it hath beene your Highnesse misfortune to haue beene bredde and brought vp that then in the meane season of your tender goodnesse you would not suffer the sincere Professours of the other to be so heauily persecuted R. ABBOT SECT 3. Page 14. HERE M. Bishop propoundeth briefly to his Majesty the summe of his petition the foundation whereof he laieth in a principle which we acknowledge to be a truth that whereas there be diuersities of religions in the world there is but one only where vvith God is truly serued Hereupon he frameth his humble sute that his Majesty wil embrace and maintaine that only true Catholike and Apostolike faith but that needeth no sute of his for his Majesty already doth that For what is the Catholike faith but the faith of the Catholike Church and which then shal we take to be the Catholike Church surely the Catholike Church by the very signification of the word is the vniuersal Church so called Quia per totum est August de vnit Eccles Athanas Q 81. Because it is ouer al or through al the world and is not tied to any country place person or condition of men not this Church or that Church as S. Augustine speaketh * August in psal 56. But the Church dispersed throughout the world and not that which consisteth iâ— men now presently liuing but so as there belong to it both those that haue beene before vs and that shal be after vs to the worldes end whereby we see how absurdly the Church of Rome taketh vnto it the name of the Catholike Church and how absurdly the Papists take vnto them the name of Catholikes The Catholike Church is the vniuersal Church the Church of Rome a particular Church there fore to say the Catholike Roman Church is al one as to say the vniuersal particular Church To speake by their rule the Roman Church is the head and al other Churches are members to it but the Catholike Church comprehendeth al therefore to say the Roman Church is the Catholike Church is as much to say the head is the vvhole body Neither doth it helpe them that of old particular Churches vvere called by the name of Catholike Church it being no otherwise done but as in toto similari in a body vvhere al the parts are of the same nature vvhere euery part hath the name of the vvhole and no one part can challenge the same more then another as in the elements euery part of the fire is fire euery part of the vvater vvater and so of the like for so euery Church where true faith was taught August coÌ„t Epist Fund cap. 4. was called to distinguish it from heretical assemblies the Catholike Church and euery Bishop of such a Church vvas called a Bishop of the Catholike Church and no one Church more then another assumed vnto it any prerogatiue of that title Therefore they called the Catholike faith the faith that vvas receiued by the Church throughout the vvorld and the true Christians vvere called Catholikes August Epist 48. Ex communicatione totius orbis by hauing communion and fellowship of faith vvith the Church of the whole world it is therefore a meere vsurpation whereby the Papists cal the Roman Church the Catholike Church WILLIAM BISHOP M. ABBOT is now at length come from his extrauagant roâ—ing narrations vnto some kinde of argumentation Here he wil giue a proofe of his valour here we shal soone try whether he come so wel furnished into the field that he neede not to doubt of the victory as in the beginning he vaunted of himselfe or vvhether his special skil and force doe not rather lie in railing at vs and in cosening of his reader then in any sound kinde of reasoning That doctrine vvhich he learned out of S. Augustine concerning the signification of the vvord Catholike vve vvillingly admit off to wit That religion is Catholike that faith is Catholike which is spread ouer al the world and hath beene alwaies imbraced and practised euen from the Apostles time to our daies and such is the religion vvhich I vvould haue perswaded his Majesty to receiue in to his Princely protection To this vvhat saith M. Abbot marry that his Majesty hath already receiued it How doth he proue that not by any one plaine and round argument directly to the purpose but from the Catholike religion falleth to the Catholike Church and so spendeth the time in most friuolous arguing against the Roman Church of vvhich I made no mention at al. Doth he not deserue a lawrel garland for the vvorshipful ranging of his battle and is he not like to fight it out valiantly that thus in the beginning flieth from the point of the question Proue good Sir that his Majesty embraceth and maintaineth that religion vvhich is spread ouer al the vvorld and that hath continued euer since the Apostles time and then you may justly say that he vpholdeth the Catholike religion according to your owne explication out of the ancient Fathers But because M. Abbot saw this to be impossible he gaue it the slippe and turneth himselfe to proue the Roman religion not to be the Catholike and perceiuing that also as hard to performe as the other he shuffles from the religion and faith of vvhich the question vvas vnto the Roman Church that is from the faith professed at Rome to the persons inhabiting the citty of Rome whom he wil proue not to be Catholikes and the Roman Church not to be the Catholike Church Doe you marke vvhat winding and turning and what doubling this simple Minister is driuen vnto ere he can come to make any shew of a silly argument But let vs giue him leaue to vvander vvhither his fancy leadeth him that vve may at length heare vvhat he would say It is forsooth That the Church of Rome doth absurdly cal her selfe the Catholike Church and that Papists doe absurdly take to themselues the name of Catholikes because the Catholike Church is the vniuersal Church but the Church of Rome is a particular Church therefore to say the Roman Catholike Church is
Donatists held the Catholike Church to be at Cartenna for there dwelt only the Rogatists who were as S. Augustine there speaketh Breuissimum frustrum de frustro maiore A most smal gobbet or fragment broken out of a greater peece that is to say a few schismatical fellowes fallen from the Donatists as the Puritans are from the Protestants or the Anabaptists from the Sacramentaries so that although men of that sect held the Catholike Church to be at Cartenna yet the maine body of the Donatists maintained it not to be there at al but held that congregation of Cartenna to be vvholy schismatical and no true member of the Catholike Church This first part then of the comparison is most vgly and monstrously false The second is not vnlike The Donatists would haue the Church to be called Catholike not by reason of the communion and society thereof through the whole world but by reason of the perfection of doctrine and sacraments which they falsly challenged to themselues the same perfection the Church of Rome now arrogateth to her selfe Here are many faults the first is a grosse lie in the chiefe branch for the Donatists did not cal the Church Catholike for the perfection of doctrine and sacraments see S. Augustine in both places who expresly deliuereth Breui collat cap. 2. diei 3. Epist. 48. that it was for the fulnesse of sacraments Ex plenitudine sacramentorum or for the obseruation of al Gods commandements Ex obseruatione omnium diuinorum praeceptorum of perfection of doctrine they said not one word they were more sharpe-vvitted as S. Augustine obserueth then to goe about to proue vniuersality by perfection which is not vniuersal But seing wel that they could not defend their congregation to be Catholike that is vniuersal but by some kinde of vniuersality they defended it to be so called for the vniuersality fulnesse of sacraments and coÌ„mandements that is because their Church retained al the sacraments that the Catholikes did and professed to keepe al Gods commandements as fully as they M. Abbots former fault then in this second point of resemblance and that a foule one is in that he belieth the Donatists And more palpably should he haue belied the Roman Church if he had justly brought in the resemblance to wit if he had said as due proportion required that vve hold our Church to be Catholike as the Donatists did theirs for the perfection of doctrine and sacraments vvhich is so manifestly vntrue and so cleerely against the doctrine of al Catholike writers that he that was wont to blush at nothing seemeth yet ashamed to auouch it openly and yet doth at last traile it in deceitfully As for perfection of doctrine and sacraments though it be only in the Catholike Church yet it is so farre wide from the signification and vse of the vvord Catholike that none except such wise men as M. Abbot is doe thinke any thing to be Catholike because it is perfect The third particle of the resemblance is That from Cartennathe the Donatists ordained Bishops to other countries euen to Rome it selfe And from Rome by the Papists order Bishops be authorised to al other Churches I am not so copious as to afford to euery leasing of M. Abbot a new phrase vvherefore the reader I hope wil beare with my rudenesse if I cal sometimes a lie by the name of a lie It is an vntrue tale that the Donatists ordained Bishops from Cartenna for they could not abide that place but esteemed it to be Schismatical as you haue heard before He doth misreport S. Augustine vvho saith Lib. 2. cont Crescon c. 37 Quò ex Africa ordinare paucis vestris soletis Episcopum you Donatists are wont to order and send a Bishop thither to your few companions out of Africa not from Cartenna in Mauritania Neither doth the Catholike Church appoint that euery Bishop should goe to Rome to take holy orders and from thence to be sent to other Catholike countries but in euery other region where be three Catholike Bishops they may be lawfully consecrated albeit for vnities sake and to preserue due order they be confirmed by the Bishop of Rome the supreme head vnder Christ of the Catholike Church The fourth point of the comparison is most absurd for the Donatists were so farre from thinking them Catholikes that kept communion with the Church of Cartenna that they detested and abhorred their company as Schismatikes Neither doe we cal any men Catholikes for keeping coÌ„munion with the Church of Rome if it be taken for that particular Church which is contained within the vvalles of Rome but because that communicating with that Church in faith and religion they doe communicate with al other of the same faith which are spread al the world ouer Finally the fift is as false as the fourth and in the same sort to be confuted True it is that the Donatists thought that none could be saued out of their congregation which is almost a common position of euery sect and heresie but most sure it is that there is no saluation out of the true Church of Christ no more then was out of the Arke of Noë in the general deluge vvherefore whosoeuer doth not communicate with the Church of Rome vvhich is the chiefe member thereof in society of faith and sacraments is out of the state of grace and saluation according to that of S. Hierome to Pope Damasus I following no chiefe but Christ Epistola 7. tit 2. joine my selfe to the communion of Peters chaire vpon that Rocke I know the Church to be built whosoeuer doth eate the Paschal lambe out of this house he is prophane he that is not found within the Arke of Noë shal perish c. vvhere there is much more to this purpose To conclude this passage seing that M. Abbot went about to proue the Church of Rome to be like that of the Donatists by no one sound argument but by meere fabling lying he must looke vnlesse he repent Apocal. 21. vers 8. to haue his part with al liars in the poole burning with fire and brimstone And if it please the reader to heare at what great square the Donatists vvere vvith the Church of Rome to which M. Abbot doth so often resemble them I wil briefly shew it out of the best records of that time S. Augustine speaketh thus to the Donatist Petilian Lib. 2. cont Petili c. 51. What hath the Church or See of Rome done to thee in which Peter did sit and now sitteth Anastatius why doest thou cal the Apostolical chaire the chaire of pestilence See how friendly the Donatists saluted the Church of Rome stiling it the chaire of pestilence Lib. 2. cont Parmeni Optatus Bishop of Mileuitan saith thus Whence is it that you Donatists contend to vsurp vnto you the keies of the Kingdome and that you wage battaile against the chaire of Peter presumptuously and with sacrilâ—gious audacity If they vvaged battaile against
the Church of Rome so cruelly surely there was no agreement betweene them Wherefore as the Catholikes of Africa then so they that were taken into the communion of the Church of Rome cared little for the Donatists as witnesseth S. Augustine saying of Cecilianus Bishop of Carthage August Epistola 162. He neede not to care for the multitude of his conspiring enemies the Donatists when he saw himselfe by communicatory letters joined with the Roman Church in which alwaies the principality of the Apostolical chaire flourished c. So we at this time neede as little to care for the bitter reproches and deceitful arguments of the Protestants so we stand stable and firme in the like society of faith and religion with the same Church of Rome ROBERT ABBOT Cont. Epist. Fund cap. 4. THERE vvas reason why Augustine should be moued with the name of Catholike vvhen they that were called Catholikes had testimony of their faith from the communion society of the Church throughout the vvhole vvorld and were therefore so called Breui collat diti 3. cap. 2. Quia communicant Ecclesiae toto orbe diffusae Because saith S. Augustine they communicate with the Church spread ouer al the whole world But most sottishly it is alleaged for a motiue to vs being now Donatistically applied to one particular Church of Rome and to men bearing the name of Catholikes only for communicating vvith that Church Surely as the name of Iewes was of old a name of honour and the proper title of the people of God but afterwardes by their Apostacy who bare it was left for Esai 65. vers 15. a name of curse and reproch so the name of Catholike was an honourable name and the peculiar title of the true children of the Church but now by their abuse who haue vnjustly taken that name vnto themselues it is become a name of curse and shame vvith the people of God and the proper badge of Apostataes and Heretikes And as the Apostle Rom. 2. v. 28. denieth the name of Iewes to them vvho yet according to the letter were so called because of the circumcision of the flesh and applieth the truth of the nam◠to them vvho vvere so according to the spirit albeit according to the letter they were not so named so the name of Catholikes in deede belongeth not to the Romish faction who according to the letter take vpon them to be so called but the true meaning thereof belongeth to them vvho although they joy not in the litteral name c. yet doe follow the same faith vvhich they followed vvho first were called by the name of Catholikes Let them haue the shel so that we haue the kernel c. the name in his true vse importeth them that imbrace the faith of the Catholike that is the vniuersal Church that hath beene from the beginning of the world that is through the vvhole vvorld and shal be to the worldes end WILLIAM BISHOP S. AVGVSTINE indeede was so much moued with the name of Catholike that he alleageth it to haue beene one principal cause Cont. Epist Fund cap. 4. De vera relig cap. 7. which kept him in the lappe of the Church And else where very often exhorteth al Christians To hold the communion of that Church which both is Catholike and knowne also by that very name not only to her owne followers but also to others And the self◠same reason alleaged by M. Abbot himselfe vvhich caused that most holy vvise and learned Father to esteeme so highly of that title Catholike is now of great force to perswade al reasonable men to make themselues members of the Roman Church for by joining in society of faith with the Church of Rome they shal cōmunicate with the Church spred ouer the whole vvorld because the faith and religion of the Church of Rome hath beene generally receiued al the world ouer as our aduersaries themselues doe confesse The name Catholike is by the Protestants Donatistically applied to their Schismatical congregation that neither are nor euer were scattered al the world ouer but be inclosed and confined vvithin certaine countries of Europe as the Donatists were within the boundes of Afrike Most sottishly then to vse his owne wordes doth M. Abbot affirme the name Catholike to be applied by vs of the Roman religion vnto the particular Church of Rome when as we cal al other Churches of what country soeuer that with the Church of Rome keepe intirely the same faith Catholike And men of al other nations doe we cal Catholikes as vvel as those vvho are Romans borne because they al beleeue and confesse the same one Catholke faith that is extended ouer al the world Secondly M. Abbot is much mistaken in his comparison of the name of Iewe with the name Catholike for to omit first that such examples proue nothing but doe only serue for shew or explication and moreouer that it can hardly be shewed that the name of Iewe was a name of such honour at any time for that peoples honourable name vvas Israelites and vvere not called Iewes til towardes the declination and wane of their estate Neither was it euer any peculiar and proper title of the people of God for God had many good seruants that were neuer called Iewes as may be gathered by Iob the Husite Naaman the Sirian the widow of Luc. 4. vers 26. Sarepta a Sidonian and by a great number of Prosilites and finally by that which the Apostle teacheth Rom. 2. vers 14. Many Gentils were saued without the law Lastly most vncertaine it is of what name the Prophet Isay speaketh when he saith Cap. 65. vers 13. It shal be left for a name of curse Al these impertinencies of his example being too too many I doe remit him but cannot pardon his grosse fault in the maine point of the comparison for the name Iewe according to the vsual signification of the word being the name of a certaine people of one race and kindred and hauing a law giuen them by Moises which should continue only for a prescript time and end at the comming of Christ is not like the name of Catholike which is no special name of the people of any one country but is attributed and doth agree to al sortes of men of what country or nation soeuer that doe embrace the true Christian faith And is inseparably linked and so fast joined and riueted with the Christian profession and religion that it shal neuer faile fal or be separated from it so long as Christs faith standeth nor euer be contemned of the faithful whiles Christs true religion flourisheth vvhich is proued inuincibly out of the very Etimology of the name Catholike and that according to M. Abbots owne interpretation in the same place who doth expound it to signifie that Church which is through the whole world and shal be to the worldes end If the name Catholike shal continue to the worldes end the true title of
Roman Church the faith whereof he in al his life-time imbraced and by al meanes possible confirmed I reserued to this place for the affinity of proper applying the other two sentences taken out of S. Augustine the former is set in the fore-front of his booke and is rehearsed againe in the latter end Eorum dicta contraria c. If I would refel their sayings against vs so often as they impudently resolue not to care what they say so that they speake in what sort soeuer against our positions it would grow vnto an infinite peece of worke This sentence of S. Augustine is pronounced against Infidels who did not beleeue at al in Christ nor professe the Christian faith as appeareth both by the general scope of those bookes of the citty of God Lib. 2. de ciâ—itat cap. 2. vvhich are written against the Heathens and more particularly by the third chapter of the same second booke by him cited Now with what countenance and congruity could M. Abbot cite that against vs Christians vvhich he knew right vvel not to concerne them any thing at al at least in S. Augustines meaning M. Abbot thought belike to vvinne no smal reputation of great reading and good remembrance of the ancient Doctors workes but alleaging them as he commonly doth cleane besides the holy Fathers intention he shal I weene picke very smal thankes of any juditious reader for his labour but be esteemed rather for one that is somewhat pretily ouer-seene then any vvhit vvel seene in their learned writinges Now to the other sentence of S. Augustine which he pronounceth against the Donatists our Predecessours if al be true that M. Abbot saith where they cannot by fly and wily cosenage creepe like Aspes In psalm there with open professed violence they rage like Lions Note that M. Abbot cited this place euen as that of S. Bernard in general not quoting particularly where there being aboue 200. discourses of S. Augustines vpon the Psalmes the cause was that he knew vvel that it did make nothing for his purpose The Donatists were diuided among themselues into three principal sects called Donatists Rogatists and Maximianists Now the Donatists being the strongest part and the head of the others vvould in a certaine citty thrust out their younger bretheren the Maximianists and not knowing how otherwise to compasse it because of the temporal Magistrate who fauoured neither party greatly but was rather Catholike the Donatists finally resolued to pleade that the Maximianists vvere Heretikes and therefore by the Imperial lawes then and there in force not to enjoy any spiritual liuinges vsing this crafty tricke of cosenage against their neare kinsmen the Maximianists for which S. Augustine resembleth them to Aspes Now against the Catholikes in their coasts they did rore and rage like Lions Then doth that holy Father shew How the Lions teeth were to be broken in their owne mouthes for if saith he the Maximianists because they were Heretikes were not capable of any Church liuinges much lesse were the Donatists who were the greater Heretikes of the two and against whom more specially the Imperial lawes were enacted Hence it is easie to be seene how this sentence might be applied vnto the Lutherans that in some places of Germany hoise out their younger bretheren the Caluinists as Heretikes and also to the Protestants in England vvho deale in lâ—ke manner vvith the Puritans carrying themselues like Aspes more wilely towardes them pretending only to censure and chastise them vnder colour of Ecclesiastical vniformity among themselues but proceeding against the Catholikes Lion-like with open professed violence But how this may be cast vpon the Catholikes no man can see I trow vnlesse it be M. Abbot with his spiteful soare eies so that finally few men can be found to match M. Abbot in the vntoward and il fauoured applying of the Fathers sentences which hath beene also before declared And because he both here and often afterward calleth vs Donatists and the Donatists our Predecessours I wil here once for al shew who be true natural Donatists and that out of S. Augustine and Optatus both very renowmed Bishops both most learned and sincere vvitnesses that liued also in the middest of the Donatists when they most flourished August ad Quod-vult These then were the Donatists chiefest heresies First That the true Church of Christ was perished al the world ouer sauing in some coasts of Africke where their doctrine was currant Secondly They rebaptised Catholikes that fel into their sect Thirdly They held not the faith of the blessed Trinity intire and whole but some of them taught like Arrians the Sonne to be lesse then the Father but as S. Augustine noteth this was not marked of their followers Fourthly They were soone deuided among themselues into three principal sects Donatists Rogatists and Maximianists There vvere also amongst them many frantike furious fellowes called Circumcelliones August Epistola 50. who rouing vp and downe in troupes committed many outrages set fire on Catholike Churches tormented Priests abused most impiously the blessed Sacrament of Christs body reserued in the Churches Optat. lib. 2. coÌ„t Parmeni Aug. Epist 119. cap. 18. cast the boxes of holy Oiles out of the Church windowes that they might be broken and the holy Oiles trodden vnder feete Finally The Donatists deuised a new kinde of Psalmes to be songe before their diuine seruice and sermons These be the special points of the Donatists errours and erroneous practises as they witnesse who best knew them and were least like of any men to belie them S. Augustine I say and Optaetus Bishop of Mileuitane both very sound authours of singuler same and credit Now let any man of wit judge whether the Catholikes or Protestants doe most resemble them yea who can deny but that the Protestants doe almost in euery point follow them at the heeles For first the Protestants teach euen as they did that Christes visible Church was perished for the inuisible Church the Donatists held could not perish as S. Augustine witnesseth for 900. Aug. in psal 101. cap. 2. yeares at the least al the vvorld ouer and is euen now wholy decaied in al other parts of the world sauing where their doctrine is embraced and this was the maine point of the Donatists heresie Secondly though al the Protestants doe not rebaptise yet one part of them to wit the Anabaptists doe vse it For the Protestants be deuided into Lutherans Sacramentaries and Anabaptists to omit Trinitarians and Arrians euen as the Donatists were into Donatists Rogatists and Maximianists Thirdly diuers of their principal teachers as Melancthon Caluin and many others doe corrupt the sound doctrine of the most sacred Trinity as I haue shewed in the Preface of the second part of the Reformation of a deformed Catholike though the common sort of them doe not greatly obserue it Fourthly for plucking downe of Churches abusing the most blessed Sacrament holy Oiles and al holy ornaments that belonged
to the Catholikes Churches the Protestants are not behinde but goe farre beyond the Donatists Lastly they haue also compounded and framed a new kinde of Psalmes called Geneua Psalmes to be songe before their sermons See M. Abbot how jointly the Donatists and Protestants walke as it were hand in hand together shew not your selfe therefore so vndutiful a childe to your natural parents as not to acknowledge them for such for you are euen as like vnto them in the face and whole feature of both doctrine and manners as if you had beene spit out of their mouthes Doe not for very shame hit vs in the teeth any more vvith the Donatists before you haue by as sound vvitnesses proued vs to participate with them in the proper qualities of their profession To be wily like Aspes and to rage like Lions are not the peculiar recognizances and badges of their sect but may agree vnto many others and perhaps to few other more truly then to Protestants who when they be vnder as they haue beene in England and are now in the greatest Kingdomes of Europe they are as wily as Foxes the greatest commenders of clemency that may be no man is then to be punished for his conscience specially they that seeke after nothing but reformation of mens manners and the purity of the Gospel but vvhen they are gotten vp and sit at the sterne of gouernement the case is cleane altered they become then as fierce as Lions Our Fathers were beguiled by their vvilinesse vve feele their open professed violence and were it not for the moderation of the chiefe Pilot and some others in authority I feare the vvorld should quickly perceiue how Lion-like they would rage thus much by the way to discouer how impertinently and vntruly M. Abbot doth cite the ancient Doctors sentences If he thought their vvordes proper for his purpose though they vsed them not in the same sence as he doth he might wel haue vsed the like wordes but he ought in no case to adde the Fathers authority when they meant no such matter as he citeth their wordes for But what wil you necessity hath no law either he must haue omitted their authority and so haue put foorth a leane barren and penurious peece of worke not worth the looking on or else so vse and abuse their wordes as he doth For in their true meaning they vvil afford neither him nor any Protestant any fauour or defence at al. To draw now to the conclusion of his Epistle I haue not vvith any calumnious libel traduced and slandered the Protestants doctrine but haue out of my duty towardes Gods truth and loue of my deare country-mens saluation very truly and in as faire sort as I could set downe the errours of their deuises that the wel minded amongst them may by the helpe of Gods grace the better perceiue them beware of them and fly from them in time least they draw them along with them into euerlasting damnation Which my dutiful endeauours if the enemies of truth doe calumniate and loade with opprobrious lies and slanders I must take it patiently and comfort my selfe with these sacred wordes of our sweet Sauiour Math. 5. v. 11. 12. Blessed be you when they shal reuile you and persecute you and speake al that is naught against you vntruly for my sake be glad and rejoice for your reward is very great in heauen for so they persecuted the Prophets that were before you Now whereas M. Abbot saith in his owne commendation that he carrieth himselfe in this worke of his faithfully and vprightly as to God and his Prince I am sorry to see him make so slender reckoning both of his faith to God and fealty to his Prince for by this that hath beene already said and much more by that which followeth shal it appeare that he maketh no conscience to dally vvith Gods vvord and to mangle it most pitifully to abuse the holy Fathers sentences by al manner of meanes that any gracelesse creature can doe to cast most wrongfully al kinde of contumelies taunts and slanders vpon Catholikes that he could deuise and finally to incense his most excellent Majesty to bathe his sworde in the bloud of innocents This may be peraduenture to behaue himselfe like a true Minister of the new Gospel But if he cal this faithful and vpright carriage as to God and his Prince as I am sure he can looke for no reward of God for such leude behauiour who cannot be deceiued so I doubt not but if his Majesties leasure would permit him to peruse M. Abbots railing and vnlearned writinges pestred with innumerable of palpable vntruthes he should thereby picke smal thankes at his Highnesse handes Thus vvishing no lesse then any Protestant whosoeuer perfect knowledge of Gods truth vnto his Majesty and grace from heauen to embrace maintaine and defend it vvith al happinesse vnto his Highnesse raigne ouer vs I end my answere vnto M. Abbots Epistle dedicatory MASTER ABBOTS PREFACE TO THE READER LET it be no offence to thee good Christian Reader that for the present I giue an answere to a Dedicatory Epistle in steede of an answere to a whole booke it was now in Ianuary last past a ful yeare since D oct Bishops booke was sent vnto me by the most reuerend Father in God the Lord Archbishop of Canterbury his Grace my very good Lord with direction to vse the best expedition that I could for the answere of it it found me at that time vnder the Surgeons handes of a grieuous infirmity in mine eies by meanes whereof for some good space and indeede longer then I expected I was hindered from ablenesse to intend in any conuenient sort to any such important worke But taking the soonest and best oportunity that I could after that I had gone ouer some good part of the booke to furnish my selfe with such matter as should serue for confutation of it at length about the beginning of Iuly being desirous to bring somewhat to effect I addressed my selfe with al instant endeauour to giue answere to the Epistle Dedicatory to the Kings most excellent Majesty which as I accounted the principal matter in the booke so I held it my duty to vse very special care for the repulsing of those calumnies and slanders which the author hath gathered and contriued into it which being finished at Michaelmasse hath beene since thought fit to be published for the time til the rest of the worke wherein as time hath serued I haue hitherto further proceeded may fully be performed THE ANSWERE TO M. ABBOTS PREFACE TO THE READER VVILLIAM BISHOP COVRTEOVS Reader I would haue let passe this narration as impertinent had it beene somewhat more probable but because it discouereth and setteth foorth the humour of the man it is worth the noting I beare with that incōgruity It was now in Ianuary last past if it were now which designeth the time present how was it in Ianuary then past but I take his
portion nor right nor memorial in Hierusalem which is the city of peace nor in this heauenly worke and seruice of Iesus Christ Hitherto M. Abbots owne wordes with a very litle alteration as may be seene in the margent these therefore must needes presse his aduersary very sore when they may so easily and truly be turned against himselfe W. BISHOP Touching his mangling and peruerting those texts of scripture vvhich he so clowterly botcheth together in the former place of this passage I haue already spoken in the Preface now to them of the later connexion Because M. Abbot is not yet allowed for an Euangelist let vs take away his owne vvordes and then vve shal presently see how handsomly the vvordes of holy Scripture hang together these they be It is not for you but for vs to build the house to our God Esdra 4. Feare the Lord seruing Idols also 2. Reg. 17. v. 34. old custome Ibid. 40. Hauing no portion nor right nor memorial in Hierusalem Nehemi 2. vers 20. Is not this trimme stuffe what reuelation hath he to joine together wordes that be by the holy Ghost set so farre asunder wel let vs giue him leaue to abuse Gods word at his pleasure or else he wil take it whether we wil or wil not but with what face can a Protestant say to the Catholikes that it is not for you Papists but for vs Protestants to build vp houses vnto God vvhereas most of the Churches through al Christendome built to serue God in vvere erected by the Catholikes and the Protestants haue rather pulled downe an hundred then built vp one for Gods seruice is not this sentence then properly applied by him That they also are rather like the Samaritans then vve I haue proued in my Preface Now to the last wordes that are most of al abused for old custome in that place of the second of the Kinges is not taken for ancient traditions of either doctrine or ceremony as M. Abbot would haue it to sound but for an inueterate euil custome of bad life and transgressing of Gods commandements for which the Israelites being often rebuked by the Prophets vvould not amend so that those wordes are taken cleane besides the right sence But there followeth such a consequence that it would procure a vomit to a weake stomacke It is forsooth that because the Israelites would not leaue their old custome of euil liuing therefore the Horomites Ammatites and Arabians meere strangers to them and of other countries should haue no place nor right nor memorial in Hierusalem for to men of those countries were these wordes of Nehemias spoken by the Israelites themselues and that aboue seauenty yeares after the other of old custome Did you euer see so miserable renting of Gods word in sunder and such paltry patching of it together againe without any time or reason without any likely resemblance or good coherence Doth not this argue the man to be vvel seene in the Bible or rather desperately audatious that dares â—o offer such violence vnto the vnuiolable word of God On Sir ROBERT ABBOT INDEEDE it is true that he saith that vvhatsoeuer talent of learning he hath attained vnto the vse and fruite thereof is due to his Majesty but the greater is his sinne to vvithdraw it from him to whom it is due being so farre engaged to the Pope as that his Majesty cannot presume of any true and faithful vse thereof As for the proofe that he alleageth of his sincere and dutiful affection it is vnsound For to this purpose I may wel demand as did Constantius the Emperour father to the great Constantine Euseb de vita Constant lib. 1. cap. 11. How should they be deemed faithful vnto their Prince who are found to be perfidious and vnfaithful towardes God It appeareth by that secret which he vttereth in his Epistle towardes the end that his loue is according to the rule of Bias if at least it were his Sic ama tanquam aliquando osurus Loue so as being perhaps in time to hate Certaine it is whatsoeuer he pretendeth that neither he nor his euer meant his Majesty any good vnlesse they could gaine him to be what they would haue him to be WILLIAM BISHOP I Am so farre from vvithdrawing the vse and fruite of my poore talent from his Majesty and the seruice of my country though for the obtaining of my smal talent of diuinity I haue not beene much beholding to either of them that I doe daily imploy it therein to the vttermost of my power by praying for them and seeking to instruct and confirme them in the true faith of Christ The vse of my talent is due vnto his Majesty I confesse being now my natural Prince and lawful Soueraigne yet so as almighty God vvho bestowed it on me be principally serued thereby Neither am I so engaged vnto the Popes Holinesse but that I may as fully and faithfully serue his Majesty as euer any true subject did his lawful Soueraigne Our Sauiour made no doubt but that a true Israelite might giue to Caesar that which belonged to Caesar and to God that which was his Neither did S. Peter or S. Paul make any question but that good Christians might perfectly obey their Princes and yet wholy discent from them in matter of religion and therein take their whole direction from strangers And euen those Christians that Constantius the Emperour did so commend and loue for their constancy in religion were as farre engaged to the Bishop of Rome then as vve be now and did no more follow the same Emperour Constantius in matter of faith then vve Catholikes doe our Liege Lord King Iames yea vvere somewhat further of him he being a Heathen and no Christian as our King is so fit and proper commonly be M. Abbots sentences taken out of the ancient fathers that they serue much more naturally for our purpose euen as this doth thus applied Euseb de vita Constant. lib. 1. cap. 11. Like as that renowmed Emperour Constantius did highly esteeme of those Christians that would not for any worldly losse or disgrace no not to winne their owne Princes loue or fauour deny their religion or falter in the confession of it yea further was of opinion That they who were so fast and faithful to their God would also proue most trusty to their Prince though of a farre different profession from them Euen so his Majesty after the example of so worthy and wise an Emperour finding his Catholike subjects so firme in their religion that no temporal discredit or incommodity how great or grieuous soeuer can remoue them from the due confession of it should thereupon perswade himself that they who are so constant and true seruants vnto God must needes also proue most loial and dutiful vnto their King albeit of another religion And it may in this manner also very aptly be returned vpon M. Abbot himselfe whom I haue before proued to abuse Gods word very miserably to
wit to take special order that God almighty be truly and sincerely serued for Kinges may and ought to doe that though they be not supreme gouernours in causes Ecclesiastical For albeit it belong not to them to declare the true sence of al questioned places of holy Scriptures nor to determine al doubts rising in diuinity nor briefly to performe such other functions as are proper to the supreme Gouernour of Christes Church yet his Majesty might haue called together the most learned of his subjects of al sides and haue heard vvhich of them could best haue proued their doctrine to haue beene most conformable to the sacred word of God to Apostolical traditions to most ancient general Councels to the vniforme consent of the most holy and best learned Doctors of the primitiue Church and accordingly to haue embraced the same himselfe and by his Princely authority to haue established the same throughout al his Dominions It remaineth then euident That his Majesty might haue taken special order for the true seruice of God notwithstaÌ„ding he haue not supreme authority in Ecclesiastical causes And most false is this assertion of M. Abbots that any law of the Pope doth inhibite him to deale so farre-forth in matters of religion that Canon which he citeth doth only forbidde lay-Magistrates Distinct 96. Si Imperator to meddle with the ordering and judging of Priests and Clarkes and such other Ecclesiastical officers as doe properly belong to Bishops But that Kinges ought to meddle in matters of religion and how farre-forth they ought S. Leo the first a most famous Pope doth in these memorable vvordes declare You must ô Emperour without doubt know Epist 75. ad Leo. August that Kingly power is giuen to you not only for the rule of the world but is principally bestowed vpon you for the defence and aide of the Church that by suppressing wicked attempts you may both defend that which is established and also pacifie those thinges which are troubled But of this point I shal haue occasion presently to speake more at large It followeth ROBERT ABBOT AS touching the reason also vvhich he alleageth why Princes should take special order that God be rightly serued Because of his meere bounty and grace they receiue and hold their Diademes and Princely Scepters The Pope denieth that they hold the same immediately from God but are to receiue them by his mediation and approbation and no longer to hold them then they conforme themselues to his lawes Bulla Pij 5. Ecce nos constituti sumus super gentes regna c. Behold saith the Pope we are set ouer nations and kingdomes to build vp and to plant to pul vp and to destroy c. And therefore what the wisdome of God saith as M. Bishop alleageth by me Kings raigne the same the Pope blasphemously applieth to himselfe Prouerb 8. vers 15. Per me Râ—ges regnant By me Kings doe raigne thus the Pope would haue Princes as very beasts as Nabuchodonoser was not to know of whom they hold their crownes and kingdomes but to thinke that al dependeth vpon him But M. Bishop acknowledgeth here the truth that of God they hold the same and therefore should make it their special care that the same God be honoured accordingly And here vnawares he justifieth our doctrine as touching the Princes supreme authority for the gouernement of our Church the effect whereof we teach to be this to prouide by lawes and to take special order that God be purely and vprightly serued that Idolatry and superstition be remoued that the vvord of God be truly and sincerely taught that the sacraments be duly administred and the Bishops and Pastors diligently performe the seruice and duty that doth appertaine vnto them that the commandements of God be not publikely and scandalously broken for these things we acknowledge the King to be vnder Christ the supreme gouernour of the church within his Dominions and this duty M. Bishop confesseth to appertaine vnto him And thus did the good Kinges of Iudah Dauid Ezechias Iosias c. thus haue Christian Emperours and Princes done thus and no otherwise did Queene Elizabeth and yet for the doing hereof shee was proscribed by the Pope and so much as in him lay depriued of her Crowne and Scepter but the hand of God was with her and shee prospered thereby and died in peace c. WILLIAM BISHOP I Doe many times much muse how men of any sort and fashion specially how professors of Gods truth such as M. Abbot would be esteemed dare put into light such odde paltry shifts and poure out together such heapes of grosse lies A lie it was that I denied to his Majesty such authority as would serue for the taking order how God might be rightly serued in his realme Another lie it is that the Popes lawes doe inbibite Kinges to meddle with matters of religion A third that I affirmed Kinges to hold their crownes immediately from God vvhich though it be true in that sence he taketh it yet is it false that I so said in that place for I meddle not with those tearmes of immediately or mediately The fourth is that the Pope denieth Princes to hold their Diademes and Princely authority immediately from God but are to receiue them by his mediation for euen in the very Canon cited last before by himselfe the Pope acknowledgeth Distinct. 96. Si Imperator That Emperours and Kinges receiue from God the prerogatiue of their power vvhereupon the Glosse plainly noteth that they did not receiue their soueraigne authority from the Pope Which was also obserued in the Canon next before EadeÌ„ distiÌ„ct out of Pope Gelasius wordes And it is further the common opinion of al our Diuines vvherefore vnlesse this counterfait Diuine did meane here to lie for the whetstone I know not what he meant to huddle vp lies so thicke together euery one lowder then the other But saith he Pius Quintus writeth Eccenos constituti sumus super gentes regna Behold saith the Pope we are set ouer nations and kingdomes to build and to plant to plucke downe and to destroy c. therefore they apply to themselues that which the wisdome of God giueth to Kinges By me Kinges doe raigne This is the fift lie that he makes within the compasse of lesse then halfe a side for albeit the Pope vse the wordes spoken to the Prophet Hieremy Ecce nos constituti sumus c. yet doth he not those by King Salomon vttered in the person of Gods vvisdome vvhich M. Abbot deceitfully shuffleth in the place of the other Now the authority committed to the Prophet Hieremy did not make the King of Iuda to hold his crowne of him as al Diuines both Catholikes and Protestants doe grant wherefore though the same be yet remaining in the Church of God as it is not only granted by al Catholike Doctors but euen by the verdict of Caluin himselfe In cap. 10. Cor. vers
6. who to proue it doth cite euen the very same vvordes out of Hieremy And so 1200 yeares before him that famous Father S. Chrysostome did alleage the like out of the same chapter of the Prophet to the same purpose saying Homil. 55. in Mathaeum The Father said to Hieremy I haue put thee as a pillar of yron and wal of brasse c. yet the Father placed him but ouer one nation to vvit that of the Iewes but Christ hath placed Peter ouer the vniuersal world Briefly we granting the like power to be in the Bishop of Rome that was in Hieremy the Prophet whose wordes he vseth it can be no more deduced thence that Kings hold their Princely diademes of him then that the King of Iuda did his of Hieremy vvhich was neither mediately nor immediately for only a certaine spiritual power to roote out Idolatry errour and iniquity and to plant religion and vertue vvas by those vvordes giuen to men of the Church Which if it doe in some certaine case extend to the deposition of a Prince as I reade it hath beene practised by most juditious learned and holy Personages though I doe not reade vvhere it is by the Church defined to be any article of our faith yet no man is so simple as not to deeme it more holsome and expedient for the vniforme and peacible estate of Christendome that such supereminent power should rather rest in the supreme Pastor of Christs Church then be left vnto the discretion of the Ministers and Clergie of euery country according to the Protestants opinion and practise It being I say granted that the Bishop of Rome may in some case depose any temporal Magistrate yet can it not there hence be gathered that Kinges doe hold their Kingdomes of the Popes Holinesse For vvhen one King vvil not let his neighbour Prince liue in peace by him but doth extremely wast his Dominions kil his subjects and make hauocke of his country the Prince so molested if he cannot otherwise haue remedy may most lawfully by force of armes proceede euen to the deposition of that injurious King And yet the inuader did not hold his Kingdome of the other any more then the other did depend vpon him but was an absolute King himselfe as the other vvas notwithstanding by his intollerable outrages offered to his neighbour Prince he made himselfe punishable and subject to the other against whom he so grieuously trespassed In like manner if a Prince by most extreme persecution of Christs flocke doe become subject to the correction of the chiefe Pastor thereof yet thence it followeth not that that Pastor had power to dispose of his Kingdome at his pleasure or that the King did hold his Diademe of him either mediately or immediately howbeit the Prince through his owne exorbitant and otherwise remedilesse fault doe justly fal into the Pastors handes to be punished Here I doe by the way most humbly craue of them to whom it doth appertaine that it may without passion be duly considered whether we Catholikes doe not his Majesty more faithful seruice and shew our selues much more careful of the quiet continuance of his glorious happy estate when by al humble and faire meanes we doe labour most diligently to entreat his most excellent Majesty to deale more gratiously and mildly with his poore Catholike subjects then those hot-spurre Ministers vvho labour tooth and naile to cast their louing Soueraigne into such a brake of briars by incensing his Highnesse to hold so extreme a course against them For if his Majesty may be vvonne to follow the gentle and sweet inclination of his owne nature and to qualifie the rigour of the lawes against recusants in such temperate manner that the said recusant Catholikes may not be oppressed thereby the Popes holinesse without al doubt wil neuer goe about to depriue his Majesty of his regal dignity how forward soeuer he be otherwise to imbrace and aduance his owne religion for not so much for fauouring the Protestants as for extreame persecution of the Catholikes as the former example of neighbour Kinges doth shew that most seuere censure of the supreme Pastor of the Church is inflicted Wherefore vvhen it shal please his Highnesse to condescend gratiously vnto our humble and daily supplication for more moderation and mercy then shal his Majesty vvithout al doubt as euery man may easily perceiue take away al jealousie of those buzzes which seeme so greatly to disquiet the whole state Now to that point wherein the Kinges supremacy lieth according to M. Abbots declaration If it were only by lawes to prouide and to take special order that God be wel serued his word truly taught his Sacraments duly administred and that al Bishops and Pastors performe their duties then I should thinke him a badde Christian that would not acknowledge that his supremacy And I most willingly admit that the good Kinges of Israel did so but the man is so shallow shuttle-witted and vncertaine that there is no trust to be giuen to his declaration M. Perkins goeth more substantially to worke and affirmeth the Supremacy to consist not in the points aboue mentioned Reformed Catholike page 285. but in authority to declare which bookes of Scripture be Canonical which not and to determine finally of al controuersies and doubtes rising thereupon to cal general Councels and to ratifie their decrees to make Ecclesiastical lawes that binde al the Church and to excommunicate whosoeuer shal obstinately resist or breake them to consecrate and institute Patriarkes Metropolitanes and many such like vvhich when M. Abbot shal proue to appertaine justly to Kinges and Princes whether they be men women or children then we vvil allow the supreme temporal Magistrate to be also supreme gouernour in causes Ecclesiastical In the meane season we vvil pray that God wil vouchsafe to make them good and dutiful children of the one holy Cacholike and Apostolike Church and that they may humbly learne those high misteries of religion vvhereof most Princes as al the world seeth vvould be very vnmeete judges and also very euil dispensours What variety of religions hath growne by that kinde of supremacy what dissolution of Church discipline vvhat corruption of ciuil justice vvhat iniquity and deceit in contracts and bargaines vvhat oppression of the poore and generally what loosenesse and leudnesse of conuersation euery true Christian man doth see and lament and daily pray to almighty God our most merciful Father for amendment That vvorldly peace and temporal prosperity be no assured markes of Gods fauour nor of his true religion King Dauid is a sufficient witnesse Psal 72. Whose feete as he writeth were almost moued and beganne to slippe through his zeale against the wicked because he saw them suffered to liue in such prosperity and to die in so great peace And our Sauiour in expresse tearmes teacheth Math. 5. vers 45. That our Father in heauen maketh his Sunne to rise vpon good and hadde and raineth
of their Church Wherevpon if you demand of a French Catholike of what Church he is his answere wil be that he is of the Catholike Roman Church where he addeth Roman to distinguish himselfe from al Sectaries vvho doe cal themselues somtimes Catholikes though most absurdly and to specifie that he is such a Catholike as doth wholy joine with the Roman Church in faith and religion Euen as the vvord Catholike was linked at first vvith Christian to distinguish a true Christian beleeuer from an Heretike according to that of Pacianus an ancient Authour Epistola ad Simphorian Christian is my name Catholike is my surname so now a daies the Epitheton Roman is added vnto Catholike to separate those Catholikes that joine with the Church of Rome in faith from other sectaries who doe sometimes cal themselues also Catholikes though very ridiculously because they be diuided in faith from the greatest part of the vniuersal world Out of the premises may be gathered that the Roman Church may wel signifie any Church that holdeth and maintaineth the same faith which the Roman doth whence it followeth that M. Abbot either dealt doubly vvhen he said the Roman Church to be a particular Church or else he must confesse himselfe to be one of those Doctors vvhom the Apostle noteth 1. Tim. 1. vers 7. For not vnderstanding what they speake nor of what they affirme Now to this his second sophistication The Roman Church by our rule is the head and al other Churches are members to it but the Catholike comprehendeth al ergo to say the Roman Church is the Catholike is to say the head is the whole body Here is first a mishapen argument by vvhich one may proue or disproue any thing for example I wil proue by the like that the Church of England is not Catholike thus The Church of England by their crooked rule is a member of the Catholike Church but the Catholike Church comprehendeth al where fore to say the English Church is the Catholike Church is to say a member is the whole body Besides the counterfait fashion of the argument there is a great fallacy in it for to omit Fallacia accidentis that vve say not the Church of Rome but the Bishop of Rome to be the head of the Church it is a foule fault in arguing as al Logitians doe vnderstand when one thing is said to be another by a metaphore to attribute al the properties of the metaphore to the other thing For example Christ our Sauiour is metaphorically said to be a Lion Apocal. 5. vers 5. Vicit Leo de tribu Iuda now if there hence any man would inferre that a Lion hath foure legges and is no reasonable creature ergo Christ hath as many or is not indued with reason he might himselfe therefore be wel taken for an vnreasonable and blasphemous creature Euen so must M. Abbot be vvho shifteth from that propriety of the metaphore bead which was to purpose vnto others that are cleane besides the purpose For as Christ vvas called a Lion for his inuincible fortitude so the Bishop of Rome is called the head of the Church for his authority to direct and gouerne the same but to take any other propriety of either Lion or Head when they be vsed metaphorically and to argue out of that is plainly to play the sophister Wherefore to conclude this passage M. Abbot hath greatly discouered his insufficiency in arguing by propounding argumēts that offend and be very vitious both in matter and forme and that so palpably that if young Logitians should stand vpon such in the paruies they would be hissed out of the schooles it must needes be then an exceeding great shame for a Diuine to vse them to deceiue good Christian people in matter of saluation And if after so great vaunts of giuing ful satisfaction to the reader and of stopping his aduersaries mouth that he should not haue a word to reply he be not ashamed to put such bables as these into print he cannot choose but make himselfe a mocking-stocke to the world surely his writinges are more meete to stoppe mustard-pots if I mistake not much then like to stoppe any meane schollers mouth ROBERT ABBOT IT is therefore a meere vsurpation whereby the Papists cal the Roman Church the Catholike and the very same that the Donatists of old did vse Aug. Ep. 48. They held the Catholike Church to beat Cartenna in Africa and the Papists hold it to be at Rome in Italy they would haue the Church to be called Catholike Ibid. breu collat 2. cap. dici 3. not by reason of the communion and society thereof through the whole world but by reason of the perfection of doctrine and sacraments which they falsly challenged to themselues the same perfection the Church of Rome now arrogateth to it selfe and wil therefore be called the Catholike Church Cōt Crescon grammat lib. 2. cap. 37. Epist 48. From Cartenna the Donatists ordained Bishops to other countries euen to Rome it selfe And from Rome by the Papists order must Bishops be authorised to al other churches They vvould be taken to be Catholikes for keeping communion with the Church of Cartenna and so the Papists vvil be counted Catholikes for keeping communion with the Church of Rome They held Ibidem that howsoeuer a man beleeued he could not be saued vnlesse he did communicate with the Church of Cartenna And the Papists hold that there is no saluation likewise but in communicating vvith the Church of Rome The Donatists vvere not so absurd in the one but the Papists are as absurd and ridiculous in the other WILLIAM BISHOP IN the former passage M. Abbot bestowed an argument or two raked out of the rotten rubbish of those walles to vse some of his owne wordes vvhich vvere before broken downe by men of our side Now he commeth to his owne fresh inuention as I take it for it is a fardle of such beggarly base stuffe and so ful of falshood and childish follies that any other man I vveene vvould not for very shame haue let it passe to the print It consisteth in a comparison and great resemblance that is betweene the old doating Donatists and the new presumptuous Papists if M. Abbot dreame not The Donatists saith he held the Catholike Church to be at Cartenna and the Papists doe hold it to be at Rome in Italy False on both sides because we doe not hold it to be so at Rome as they did at Cartenna for we hold it to be so at Rome as it is besides also dispersed al the world ouer they that it vvas wholy included vvithin the straight boundes of Cartenna in Mauritania and her confines so that whosoeuer was conuerted in any other country must goe thither to be purged from their sinnes as S. Augustine testifieth in expresse tearmes Epistola 48. in the very place by M. Abbot alleaged False also in the principal point that the
the Church who then but miscreants and Heretikes can take it for a name of curse reproch and shame Is it not vntil this day set downe in the Apostles creed as the honourable title and epithite of the true Church I beleeue the holy Catholike Church Must he then not be rather an Apostata then a scholler of the Apostles â—hat blusheth not to auouch the very name Catholike to be the proper badge of Apostataes and Heretikes which the Apostles asscribe and appropriate vnto true Christianity If any proude and false fellowes doe vsurpe that name and challenge it to themselues wrongfully as many did euen in S. Augustines time when M. Abbot confesseth it to haue beene in greatest estimation let such vsurping companions be rebuked sharply and conuicted of their insolent and audatious folly but the name Catholike which the Apostles thought vvorthy and fit to be placed in the articles of our creede and principles of our religion must alwaies remaine and be among true Christians a name very glorious and desireable We therefore say with S. Augustine We receiue the holy Ghost if we loue the Church Tract 32. in Iohannem Lib. 1. cont GaudeÌ„t c. 33. if we be joined together by charity if we rejoice in the Catholike name and faith And they that doe not joy in that name but mocke at it doe blaspheme as the same most holy Authour intimateth The name Iewe being taken in the Apostles sence for one of what nation soeuer that fulfilleth the justice of the law neuer was nor neuer shal be a name of reproch so that M. Abbot is driuen to hoppe from one sence of that name to another to make it appliable to his purpose But and it please you the Protestants haue the kernel of the name Catholike and we but the shel Why doe they then so bitterly inueigh against it vvhy are they not more willing to extol and magnifie that renowmed title being of such ancient Nobility twenty pound to a peny that vvhat face soeuer he set on it yet in his hart he maruailously feareth the contrary himselfe If that faith and religion only be Catholike vniuersal as he acknowledgeth that hath euer beene and is also spread ouer al the world and shal continue to the worldes end then surely their religion cannot be Catholike euen by the vniforme confession of themselues vvho generally acknowledge that for nine hundred yeares together the Papacy did so domineer al the world ouer that not a man of their religion vvas to be found in any corner of the vvorld that durst peepe out his head to contradict it Could there be any Church of theirs then when there was not one Pastour and flocke of their religion though neuer so smal in any one country and euen now vvhen their Gospel is at the hottest hath it spread it selfe al the world ouer is it receiued in Italy Spaine Greece Afrike or Asia or carried into the Indians nothing lesse They cannot then cal themselues Catholikes after the sincere and ancient acceptation of that name which is as himselfe hath often repeted out of S. Augustine Quia communicant Ecclesiae toto orbe diffusae Because they communicate in fellowship of faith with the Church spread ouer al the world They must therefore notwithstanding M. Abbots vaine bragges be content with the shel and leaue the kernel to vs who doe embrace the same faith that is dilated al countries ouer yea they must be contented to walke in the foote-steps of their fore-fathers the Donatists euen according to M. Abbots explication and flie from the vniuersality of faith and communion of the Church spread al the world ouer vnto the perfection of their doctrine which is neuerthelesse more absurd and further from the true signification of the word Catholike then the Donatists shift was of fulnesse of sacraments and obseruation of al Gods commandements as hath beene already declared But let vs heare how clearely and substantially he wil at length proue their Church to be Catholike ROBERT ABBOT NOw as of this Catholike Church from the beginning to the end there is as appeareth in the vvordes cited by M. Bishop but Ephes 4. vers 4. One body euen as one Lord one God and Father of al so is there also but one spirit one hope one faith one baptisme one spiritual meate and drinke one religion Let vs then looke out those that haue beene before vs and consider Abel Noë Abraham Isaac Iacob and the rest of the Patriarkes and Fathers Let vs looke to Moises and the Prophets and the whole generation of the righteous and faithful of the old Testament and see what their faith was what was their religion and seruice of God vndoubtedly we find not a Papist among them we finde no shadow of that which they now obtrude and thrust vpon vs vnder the name of Catholike religion They did not worship Idols and Images they did not coÌ„ming after pray to Saints that were dead before them they vsed no inuocation of Angels they knew no Merits nor vvorkes of supererogation They vowed no vowes of Monkery they made no pilgrimage to Reliques and dead mens bones they knew no shrift nor absolution or any of that riffe-raffe-stuffe vvherein the substance of Catholike religion is now imagined to consist But what they did the same doe we as they worshipped God so sauing ceremonial obseruances vve also worship him as they beleeued so by the same spirit of faith vve also beleeue as they praied so vvith the same vvordes we also pray according to the approued example of their life we also teach men to liue therefore no Popery but our religion is the Catholike religion because it is that vvhich the Catholike Church hath practised from the beginning of the world and Popish religion not so The same faith and religion which they followed and no other our Sauiour Christ at his coÌ„ming further confirmed and only stripping it of those tipes and shadowes vvherewith it pleased God for the time to cloth it commending the same to his Apostles simply and nakedly to be preached to the nations They did so They added nothing of their owne they preached only the Gospel promised before by the Tertul. de Praescript Rom. 1. Prophets in the holy Scriptures saying no other thinges Act. 26. v. 12. Lib. 3. cap. 1. then those which the Prophets and Moises did say should come The Gospel which they first preached afterwardes by the wil God as Ireneus saith they deliuered to vs in writing to be the pillar and foundation of our faith Thus then vvhat Christ deliuered the Apostles preached vvhat the Apostles preached they wrote vvhat they vvrote we receiue and beleeue De praescript and beleeuing this as Tertullian saith we desire to beleeue no more because we first beleeue that there is nothing else for vs to beleeue And therefore as S. Augustine saith if any man August cont literas Petili lib. 3. cap. 6. nay if an Angel from
faith of Christ and hauing now the old and new Testament he should by a Councel of his realme take lawes from thence to gouerne them by that he was the Vicar of God in his Kingdome that the people and nations of the Kingdome of Britany were his euen his children that such as were deuided he should gather them together vnto the law of Christ his holy Church to peace and concord and should cherish and maintaine protect gouerne and defend them c. But now the religion of Rome hath altered that stile and telleth vs Sext. proem in glossa That not the King but the Pope is Gods Vicar vpon earth his Vicar general for al Kingdomes And as for the Church the matters and gouernement thereof belong not to the King vvho if he make any lawes concerning religion He challengeth to him selfe anothers right that is Distinct 96. Si Imperator the Popes because God would not haue the worke of Christian religion to be ordered by publike lawes or by the secular power but by Popes and Bishops WILLIAM BISHOP TRVE M. Abbot you had neede to leaue Peter and Paul for heretikes who so plainely plentifully confute your doctrine and establish ours or else you and your fellowes must needes be taken for heretikes And if you hope to finde any of their Successors more friendly vnto you you wil proue in the end as fouly if not more grosly deceiued then you were before But how chanceth it that you lept from Peter Paul vnto one that was the thirtenth Pope after S. Peter why did you ouer-skip al the rest Was there not one of the other twelue that vvould afford you some peece of a darke broken sentence out of vvhich you might picke some colour of cauil against vs If they vvould haue yeelded him any comfort they should not haue beene forgotten as we may see by Anacletus who is afterwardes haled in by the way and yoked with another for want of some cleare sentence of his owne Wel let vs come to Eleutherius the man of whom you haue made choise First you relate such a wise tale of so vvorthy a Bishop so impertinent il hanging together and so weakly verified that no considerate person standing vpright can giue you any credit therein To beginne with the Authors that report it they be both professed Protestants and come more then a thousand yeares to late for the relation of so auncient a matter vnlesse they had alleaged other authentike Authours in confirmation of it But Hollinhead reportes himselfe to M. Fox a crafty deceitful lying Minister of his owne time Stow to some moth-eaten monument lying in the Guild hal Now what credit is to be giuen to thinges so sillily confirmed specially vvhere there is farre greater probabilitie against it for Eleutherius was Bishop of Rome whose epistles and letters vvere registred there and most diligently preserued in their treasury among other monuments of antiquity where one only epistle of his to the prouince of France is to be found And if he had vvritten another to a King of great Britany no question but it vvould haue beene as carefully preserued there as the other Againe what likelihood is there that any old writing of or to Lucius King of great Britany should be preserued in the citty of London vvhen al the Britons vvere driuen thence by their enemies the Saxons vvho vvere most like to make smal store of such letters specially which concerned the Christian religion to vvhich they were then enemies And if they had reserued any such should not venerable Bede our most learned and industrious country-man vvho made most diligent enquiry after al such vvhen our Ancestours were conuerted to the faith haue heard some newes of this famous letter vvho heard and writ as much of Pope Eleutherius King Lucius and the realmes conuersion as he could discouer and finde any ground for out of any part of antiquity the like may be said of al the rest of our ancient Historiographers whether English or Britons among whom there is not one to be found that made any mention of this vvorthy letter how then is it possible that there should be any such besides if you marke but the Kings demand and the Bishops answere both being persons of great wisdome and grauity such simplicity and incongruity appeares that any man of vnderstanding wil take it to be ridiculous and counterfait The King forsooth writeth to the Pope for a copy of the Roman constitutions and Imperial lawes for the gouernement of his realme the Pope writeth backe ad correctionem Regis to the correction and amendment of the King vvhich is an answere as just as Germans lips goodly stuffe surely and fit to lie hidde in dusty corners Those vvordes for the Roman constitutions to gouerne the Church are deceitfully shuffled in besides the purpose as may appeare by the answere And the King sent before and receiued by the Popes messengers ful instruction of al points concerning the Christian religion wherefore he then wrote only for the Imperial lawes to direct him how to gouerne his temporal estate To vvhich the letter maketh the Bishop to answere very childishly that he had the old and new Testament and willeth him to fish out thence the ciuil gouernement of his realme vvhich neuer any Christian King either before or sithens euer did Adde finally that the letter beareth date in those authours cited by M. Abbot 169. yeares after the passion of Christ vvhich is at least twise seauen yeares after the death of Pope Eleutherius But al these impertinences and improbabilities being set aside for the while let it be graunted that the letter vvere true and not fained vvhat hold can the Protestants take on it to serue their purpose surely very weake and such as may be most easily shaken out off their handes The letter hath That the nations and people of his Kingdome were euen his children Be it so a good King is Parens Patriae Pastor populi The Parent of his country and foster-father of his people followeth it of this that he is their chiefe head in spiritual causes then were the Heathen Roman Emperors supreme head of the Church for they were parents of their country that is nourishers defenders and rulers of the common weale this then wil help the Protestants nothing Neither wil that which followeth in the letter that they are Gods Vicars in his Kingdome and should gather his people vnto the law of Christ for the Roman Catholikes doe allow Kinges to be Gods Vicars not only in al the temporal affaires of their realmes but also that they should by counsel countenance example and authority draw al their subjects to the true faith of Christ and seeke to cal home al them that are gone astray and diuided from the Catholike Church and to establish peace and concord among them and finally to gouerne them so happily vnited in al such thinges as appertaine vnto their Kingly vocation
the Clergy of Rome fallen into the heresie of Montanus and thereupon oppugning the same Church declareth what the said Church then taught concerning fasting Tertul. de Iejun aduersus Psythicos of purpose to dispute against it They say saith he that men are to fast indifferently at their discretion not by commandement euery one according to his owne time and occasion that the Apostles did so obserue imposing no yoke of standing fasts and such as should in common be kept of al c. WILLIAM BISHOP FROM the Pastours of the See of Rome M. Abbot is declined to the enemies of the same Church doth he not fairely obserue his owne order and promise But vvel M. Abbot if Tertullian for enuy of the Clergy of Rome fel into heresie let your charity towards the Roman Clergy helpe to draw your selfe out of the same sinke of heresie But where was your judgement to cite an author vvriting out of the corrupt humour of enuy as you confesse your selfe for an vpright indifferent reporter of his aduersaries cause Did euer enuy yet learne to speake vvel Why did you not rather alleage some sound Catholike Authour for the reporter of Catholikes opinions What is it because as Vultures and Rauens doe rather flie to rotten carrion and dead stinking carcases then to any sound bodies so they that seeke to deuour poore sinful soules doe make choise of tainted and corrupt authors out of their contagion to infect and destroy others Simile simili gaudet Like wil to like Nay vvhat if M. Abbot be not satisfied with the badde vvordes of Tertullian vvhich proceeded out of enuy and malice but doth yet by chopping and changing of them make them farre worse then they be in the authour is he not then to be esteemed as a most corrupt mangler of antiquity Tertullian to make his owne error seeme the lesse proposeth odde trifling arguments against it which he could answere with more ease and that after an odious manner as the aduerse party is wont to doe that he might make the Catholikes out of loue with them yet doth M. Abbot relate the same in great grauity as the most sincere substantial proofes of the contrary party sauing that now and then after his old fashion he falsifieth his authour too Now to the vvordes of Tertullian the first are craftily cropped off by him for Catholikes neuer said so absolutely That they were to fast at their owne discretion and not by commandement for Tertullian confesseth there that Catholikes held themselues bound to fast the Lent and on Wednesdaies and Fridaies therefore they could not say that they were to fast only at their owne discretion True it is that they answered him and the Montanists that they vvere not bound to keepe any of their new deuised fasting-daies nor to fast after the manner that they prescribed and that by the commandement as they said and lied of the Paraclete or holy Ghost from such fasts they proclaimed themselues free vvhereupon he malitiously reported that they said they might fast when they list and were not bound to fast by any cōmandement Secondly whereas Tertullian saith in the name of Catholikes That the Apostles imposed no yoke of standing fasts and such as should be commonly kept of al Nisi eo tempore quo oblatus est sponsus by which he meaneth specially the Lent wherein the memory of Christes death is celebrated and afterward mentioneth the Catholikes halfe-fasts as he tearmeth them of Wednesdaies and Fridaies M. Abbot to make them speake like good Protestants dasheth al that cleane out of the text leauing them to say that the Apostles appointed no fasting daies at al neither Lent nor Fridaies So what by Tertullians odious relation and M. Abbots false addition or substraction there is a pretty peece of cosenage to gul the simple and vnwary reader The wordes then of Tertullian being first such as proceeded from enuy and then also much mangled afterward and peeced togither at M. Abbots pleasure I hold it not necessary to stand vpon them but doe come vnto M. Abbots inferences and goodly buildinges vpon such a deceitful foundation ROBERT ABBOT SEE M. Bishop how like a Protestant the Church of Rome spake in those daies would you not thinke that Luther or Caluin or Beza were the Authour of these wordes How lightly doe you regard these arguments from vs which the Church of Rome 1400. yeres agoe vsed to the very same purpose that we now doe But the Church of Rome hath learned now to sing another songe shee condemned the heresie of Montanus then but now shee maintaineth it I auouch it M. Bishop that concerning fasting neither you nor al your fellowes are able to acquite the Church of Rome of the heresie of Montanus WILLIAM BISHOP I See M. Abbot how like the Protestant humour is vnto the distempered spirits of old time I thinke verily that Luther Caluin Beza and such late plagues of Christendome doe yet more deceitfully and falsly report Catholikes opinions and arguments then euer Tertullian did How lightly these arguments which you afterward enforce are to be regarded shal shortly appeare The Church of Rome hath not changed one note of her old songe concerning fasting neither shal you with the helpe of al your companions proue vs to be Montanists in this point of fasting I being the simplest of a thousand amongst the learned on our side vvil quickly cleare our party from that imputation And contrariwise I doubt not but to proue you and yours to be the disciples of louinian and Aërius old condemned Heretikes in this point of fasting Let vs lay vvordes a-side and come to arguments ROBERT ABBOT THE Montanists appointed certaine and standing daies for fasting and for the forbearing of certaine meates so doe the Papists The Montanists did not take any creature or meate to be vncleane but did only by way of deuotion as they pretended forbeare at certaine times and the Papists also doe the same The Montanists being vrged vvith that place of S. Paul to Timothy of them that cōmanded to abstaine from meates answered that that place touched Marcion and Tatianus such others vvho condemned the creatures as euil and vncleane not them vvho did not reject the creatures but only forbeare the vse of them at sometimes the same answere giue the Papists The Montanists tooke that their fasting to be a seruice worship of God so doe the Papists The Montanists thought that their fasting did merit at gods hands that it was a satisfaction for sinne that emptines of belly did much auaile vvith God and made God to dwel with man the same effects doe the Papists teach of their superstitious fasts Looke what arguments the Papists vse for their fasting the same Tertullian vsed for the Montanists Looke what cauils and calumniations the Papists vse against vs of feasting in steed of fasting of Epicurisme and pampering the belly the same Tertullian being a Montanist vsed against the doctrine of the Church of
they seeke to deuour before they be aware of them But as S. Augustine aduiseth very prudently The sheepe must not therefore cast off his owne skinne because the wolfe doth sometime put it on no more must Catholikes forsake any branch or good circumstance of fasting because the Montanists vsed them If any man be desirous to know the true founders of the Protestant doctrine against fasting they are of record in right good authours but noted by them for very vvicked Heretikes Aërius saith both Epiphanius and S. Augustine vnto the Arrian heresie added some other errours of his owne to wit That we ought not to pray and offer sacrifice for the dead and that certaine standing fastes were not to be commanded but that men might fast when they pleased least otherwise they should be vnder the law Is not this the first part of the Protestant plea and opinion that there must be no standing and ordinary fastes Ioyne hereunto one branch of Iouinians heresie Hieron lib. 1. cont Iouin cap. 2. That there is no difference betweene abstaining from meate and receiuing of the same with thanks-giuing that is al is one before God and no more merit or satisfaction in fasting then in eating and then you haue the ful doctrine of the Protestants patched vp out of the rotten reproued ragges of two old condemned Heretikes Aërius and Iouinian The old Roman faith vvhich to this day doth remaine inuiolable walketh in the middest of these two extremities shee leaueth it not to euery mans discretion to fast when and how he pleaseth as Aërius vvould haue had it for then there vvould be little fasting with many as daily experience teacheth vs but cōmandeth certaine standing times of fasting prescribing also one vniforme manner to be obserued of al who be of age and in health which is done according to the tradition of the Apostles with that moderation of both time and diet that shee is as farre on the other side from the presumptuous and vndiscreet prescription of the Montanists as may be We can better defend our selues from Montanus errours then M. Abbot can doe the Protestants from one principal point of them vvhich was as S. Hierome reporteth that they at euery sinne almost Epist. 49. ad Marcellum de dogmate Montani did shut vp the Church dores that is did deny that there was in the Pastours of the Church power to absolue them from those sinnes And were so sterne and rough as S. Hierome saith not that they themselues did not commit more grieuous offences but because there is this difference betwixt the Montanists vs that they are ashamed to confesse their sinnes as men but we whiles we doe penance doe more easily merit and deserue pardon vvhere you see that the ancient Roman Church of which S. Hierome was an eminent Doctor did dissent from the Montanists about the Sacrament of confession The Montanists then as the Protestants now did not beleeue that Priests had power to forgiue many sortes of sinne and therefore vvould not goe to confession Contrariwise the Catholikes then beleeued as we doe now that Priests could pardon al sortes of sinne and therefore went to confession and did such penance as vvas injoyned them thereby to deserue pardon of their sinnes ROBERT ABBOT TO this heresie of Montanus the Church of Rome hath added the practise and defence of sundry other heresies which were condemned of old by the same Church Epiphan Haeres 78. Antid Idem Haeres 79. Collyrid The Collyridians were adjudged Heretikes for worshipping the Virgin Mary and offering vnto her Epiphanius calling it a wicked and blasphemous act a Deuilish worke and the doctrine of the vncleane spirit affirming that shee vvas not giuen vs to be worshipped that because men should not admire or thinke to highly of her therefore he spake to her in that sort in the Gospel Woman what haue I to doe with thee that if God vvould not haue the Angels to be worshipped much lesse a vvoman that the Sonne of God tooke flesh of the holy Virgin but not that shee should therefore be worshipped nor to make her a God nor that we should offer in her name That shee should be in honour but yet let no man worship her saith he let them not say we doe honour to the Queene of heauen Yet the Church of Rome that now is worshippeth the Virgin Mary praieth and offereth to her vnder the name of the Queene of heauen WILLIAM BISHOP Hierem. 13. WHEN the Aethiopian doth change his tanned skinne and the Leopard his speckled case as the Prophet speaketh then and not before I vveene vvil the Aethiopian blacke soule of this Tanners sonne leaue off to abuse the holy Fathers writinges and to deceiue his credulous readers Epiphanius a most holy man and a very learned Bishop in recounting confuting the heresies that vvere sprong vp in and before his time commeth at length vnto the erronious opinions which some held of the most blessed Virgin Mary the glorious mother of God which were in two extremities For some named Antidicomarianitae that is enemies to the sacred Virgin because they spake against her perpetual virginity whose blasphemy he checketh in the 78. heresie which is the first chapter cited by M. Abbot Wherein that holy Father doth most highly commend her stiling her an immaculate Virgin worthy to be made the pallace of the Sonne of God A holy pretious most excellent and admirable vessel comprehending him that is incomprehensible The Princesse of Virginity The Mother of the liuing and the cause of life preferring her before S. Iohn the Euangelist S. Iohn Baptist and Helias Adding finally That though shee were a woman and not in nature changed yet for her sence vnderstanding and other graces Honore honorata which according to the phrase of Scripture signifieth To be honoured with singular honour yea With as great as the bodies of the Saints or what else he could name more to her glory That it was affected madnesse in lieu of worshipping that holy Virgin and honourable vessel with Hymnes and glory to inueigh and raile against her Where you see that the reuerend Bishop Epiphanius doth intimate that it is the part of euery sober Christian to worship the holy Virgin Mary vsing these formal words Virginem sanctam vas honoratum colere To worship the holy Virgin and honourable vessel If M. Abbot then had not beene starke blinde with malice and madly bent to delude and beguile his vnwary reader he vvould neuer haue presumed to alleage Epiphanius vvordes against his owne declaration and meaning But what then meant he when he said that the blessed Virgin was not to be adored vvhich M. Abbot Englisheth alwaies vvas not to be worshipped marry you shal heare out of his owne discourse Euen as some Heretikes saith he declining on the left hand blasphemed the Sonne of God saying that he was not equal to his Father in nature Other walking too much on the right hand
the place doe conuince And then yet more sottishly doth he ground al his objections vpon his owne corrupt translation of the same word for if he had englished the word adoratio sincerely for diuine honour as in that place it signifieth he had not had any colour of this slander for then he must haue said thus The Collyridians were adjudged Heretikes for adoring or worshipping with diuine honour the Virgin MARY and so of the rest But we Catholikes doe not giue to her any diuine honour neither doe we offer sacrifice vnto her or vnto any Saint as M. Abbot fableth but to God alone see more of this in the Question of the Sacrifice True it is that we cal that blessed Virgin Queene of heauen treading therein in the steps of the most ancient learned and Godly Fathers S. Athanasius S. Gregory Nazianzene S. Bazil S. Chrysostome and others vvhose wordes I haue cited in the Question of worshipping of Saints And the reasons why shee may be called Queene of heauen be diuers first shee is Mother to the King of heauen IESVS Christ and the Kinges Mother is ordinarily saluted Queene Secondly euery true Christian indued with the spirit of God Rom. 8. Is Sonne and heire to God and coheire of Christ dying then in that happy estate no doubt but they shal enter into possession of the Kingdome of heauen and consequently be Kinges or Queenes thereof Thirdly the Spouse of the King of heauen may in good sence be called Queene of heauen but euery good soule much more the most sacred Virgin of Virgins is the Spouse of Christ vvhich is confirmed by the Royal Prophet where he describeth as it were the blessed Virgin MARY standing at the right hand of her Sonne in his Kingdome and intituleth her Queene Psalm 44. Astitu Regina à dextris tuis The Queene did stand at thy right hand Lastly the principal and chiefest person of any honourable society may according to the vsual phrase of al men be stiled Prince or if it be a vvoman Princesse or Queene vvherefore the most holy and glorious Mother of God holding the highest place in heauen of any pure creature both according vnto the auncient Fathers judgement and in very reason the dignity of a mother being to be preferred before any subject or seruant may very rightly obtaine the name of the Queene of heauen And thereupon also doe vve more specially reuerence and respect her and repose greater confidence in her burning charity and in the help of her most gratious praiers knowing also right wel and most willingly confessing that as the Queene of any country receiueth al her grace riches and preferment from the King so the blessed Mother of God Queene of heauen hath receiued through the merits of her best beloued Sonne from the bounty of his heauenly Father al her most singular priuiledges and is therefore of al other pure creatures most bound and beholding vnto both Father and Sonne With that Queene of heauen Hierem. 44. of which the Prophet Hieremy cited by Epiphanius doth make mention the blessed Virgin hath no affinity or resemblance besides the name for with the Prophet it signifieth no liuing creature but either the Moone or some eminent Starre in the firmament vnto vvhich certaine doating Idolatrous vvomen did offer sacrifice in the Prophet Hieremies daies See how faringly M. Abbots peeces of comparisons match the one vvith the other ROBERT ABBOT CARPOCRATES and his minion Marcellina Irenae lib. 1. cap. 24. Aug. ad Quod vult 39. Theodâ—r in 2. ad Collossen were condemned for Heretikes for worshipping as other Images so namely the Image of Iesus Christ yet now the Papists doe the same and notwithstanding vvil be accounted Catholikes The Councel of Laodicea approued by the old Church of Rome did forbidde to pray to Angels or to vvorship them and they that did so were accounted Heretikes But worship and praier to Angels is a part of the Catholike doctrine with the Church of Rome that now is WILLIAM BISHOP M. ABBOT is such a trusty marchant that nothing can be taken vp vpon his credit therefore euery wiseman had need to looke to his fingers Nay he seldome dares put downe the Fathers sentences as they lie in their owne workes but culs certaine vvordes out of them and patcheth them together after his owne fancy to collogue and deceiue his trusty reader These be S. Augustines owne wordes in the place cited by him Marcellina not Carpocrates did worship the Images of Iesus of Paul of Homer and of Pythagoras And that you may certainly know of what kinde of worship he meant he addeth Adorando incensum ponendo by adoring and offering incense to them that is by giuing them diuine honour so that double vvas her foule fault and folly For shee both adored together the holy Images of IESVS and S. Paul vvith the prophane statues of heathen Poëts and againe gaue to them godly honour both vvhich points vve Roman Catholikes doe condemne As also that third coÌ„demned in the Councel of Laodicea concerning Angels which was of leauing our Sauiour Christ Iesus to commit Idolatry to the Angels preferring the Angels before him Canon 35. See the Canon and you shal finde M. Abbots legerdemaine ROBERT ABBOT Concil Gang. cap. 4. THE Councel of Gangra approued likewise condemned the Eustachians for Heretikes for taking exceptions against maried Priests and to that purpose set downe this Canon If any man except against a Priest that is maried as by reason of his mariage that he ought not to minister and doe therefore forbeare from his oblation or celebration accursed be he But the later Church of Rome excepteth vvholy against married Priests and namely Gregory the seauenth forbadde al lay men to be present at the celebration of any such Priest as were married Math. Paris in Willelm 1. An example very strange saith Mathew of Paris and very vnaduised as many thought WILLIAM BISHOP HATH not M. Abbot a prodigious strange eie-soare that can neuer see the principal point of the matter vvhich he alleageth Concil Gang. cap. 4. these be the vvordes of the Canon by him cited Quicunque discernita Presbitero qui vxorem habuit quod non oporteat eo ministrante de oblatione percipere Anathema sit Whosoeuer shal except against a Priest who hath had a wife holding that one ought not to receiue of the oblation or sacrifice when such a one celebrateth accursed be he First note how he mangleth the vvordes thrusting in by reason of his marriage and darkning the matter of the sacrifice by adding to it celebration which is signified in the other wordes eo ministrante but the principal verbe vpon vvhich al dependeth is egregiously peruerted by his translation For the state of the controuersie betwixt vs is vvhether a Priest maried and keeping company vvith his wife is to be admitted to celebrate minister the Sacraments We say no they say yea and for confirmation of