society was established and coÌ„firmed If through the abundance of iniquitie it should come to passe that the Catholike religion should bee cleane rooted out of many countries for I make no doubt but that it shall also continue in many besids Rome vnto the worlds end yet those countries that retaine the auncieÌ„t faith shall also kepe the old title and name of the Catholike church though their faith be not then spred ouer all the world Because it was the same faith which had been in time past preached and beleeued ouer all for no man holdes it necessarie that at one and the same time it should be imbraced of all nations The Donatists I grant if they might haue had their way would haue ouersowed their tares in the fields of all countries They lacked not good will then no more then the protestants do now to sow their cockle farr neere but with all their tossing and turmoyling they were not able to infect half Africa only God sending vnto curst cowes short hornes and not yeelding such successe to the false doctrine of vaine men as to his own divine word when will M. Abbot take out this lesson that the church is called Catholike not because it desireth and wisheth to bee spred ouer all but for that it is so really and actually at one time or another which the Donatists protestaÌ„tes nor any other sectaries were yet ever able to compasse but must perforce whether they will or no leaue that singuler priviledge vnto the RomaÌ„ church THE FIFTH SECTION W. B. THe fifth branch of the comparison M. Abbot doth propose in this manner As the Donatists held there could be no salvation out of the church of Cartenna so the Papists hold there can bee none out of the church of Rome this is minced out of the fourth and in the like sort to bee confuted It is a principle receiued of both Catholiks and sectaries that there is no saluation out of the true church no more then there was life to be hoped for out of the Arke of Noe. Sectaries do attribute that salvation ech vnto their owne church But the church of Rome as hath been heertofore largly proued hath alwaies been and ever shal be a principal member of the same true Catholike church wherfore whosoeuer doth not hold communion with the church of Rome he is out of the state of salvation according to that memorable sentence of S. Hierom written vnto pope Damasus I following no chief but Christ Hieronim Epist 57. ad Damasum Papam Ego nullum primum nisi Christum sequens beatitudim tuae id est cathedrae Petri communione censocior super illam Petram aedificatam Ecclesiam scio quicunque extra haue domum agnum comederit profanus est si quis in arâ—ha Noâ— non fuerit peribit regnante diluuio ioyne in communion with your holines that is with the chaire of S. Peter vpon this rocke I knowe the church of Christ to bee built whosoeuer doth eate the Paschall lambe out of this house hee is profane he that is not found within the Arke of Noe shal bee drowned when the flouds do rise where is much more to the same purpose R. AB M. Bishop acknowledgeth the Donatists to haue been of opinion that to obtaine salvation one must communicate with their church what then hindreth but that the resemblance standeth good for the Papists bee of the same mind touching their church but he saith that the Donatists and all other sectaries do vntruly atttibute to their congregations that which is truly appropriated vnto the church of Rome which was and is the chief member of the Catholike church so was Ierusalem the chief member of the sinagogue and yet it put Christ to death in that communion then there was no salvatioÌ„ Is not a cheif member of the same substance with the rest of the body and what hindreth then but that the chief member may aswell as the rest bee corrupted and wounded notwithstanding I desire him to proue that it is the chiefe member I regard not what humane estimation it hath had for the eminencie of the place But with god there is no more respect of the church of Rome then of any other church If they will haue any more Aug de vnit ecâ—l cap. 6. let them reade it to vs out of the scriptures as saint Austin said to the Donatists But they loue not to bee called vpon for scriptures hee hath out of Ierome that he ioyned with the pope of Rome that is with Peters chaire bicause vpon that rocke hee knew the church of Christ to bee built and that hee was prophane and not of Christs flocke that out of that house did eate Christ the Paschall lambe and further that hee who dwelled not in that Arke should be drowned To the which I answere that albeit Ierome did ioyne with Damasus yet hee would not haue ioyned with Liberius whom hee reporteth to haue subscribed to the Arrian heresie wherfore Ierom did warely expound himself that hee gaue the primacy to none but to Christ Hiero. in Catalogo In fellowship of faith hee ioyned with Damasus yet no further then hee followed the doctrine of S. Peter which hee signifieth by adding the chaire of Peter Hee would not haue ioyned with pope Liberius because though hee were Bishop of Rome yet hee sate not in Peters chaire that is he held not the doctrine which Peter taught Of S. Peters chaire in Rome wâ— deeme the same as of S. Peters chaire in Antioch wherin then sate Paulinus yet Ierome there disclaimeth Paulinus because hee taught not the doctrine of Peter vpon Peters faith and confession it is that Ierom knew the church to be built as Erasmus vpon that Epistle verie well noteth Not vpon Rome for Rome also may hap to degenerate The communion of this faith is the house wherin Christ our Paschall lambe must be eaten And the Arke of Noe to saue vs. So long as the pope shall hold the doctrine of Peter wee will ioyne with him But M. Bishop can shew vs no warrant that the church of Rome shall alwaies continue in the doctrine of Peter and therfore his coÌ„clusion that out of the church of Rome there is no salvation is but a vayne presumption w. B. ALbeit the resemblance were true because heretikes in some things are like vnto true beleeuers yeâ— it was nought worth because it maketh the Catholiks no more like to the Donatists then vnto any other sort of sectaries nay then vnto the verie true church of Christ in whose participation only there is that salvatioÌ„ which all sectaries do vainly pretend to be found in their companie That the church of Rome is the chief and principall member of the Catholike church and that it never did nor never shall faile in matter in faith I haue already proued at large not onlie by the depositions of the most and best approued ancient fathers and Doctors both of the Greeke
others as hath been before declared To imagine Saint Peter to bee called a rocke because hee is a patterne of imitation is as dull and blockish as to call a duske darke stone a cleere looking glasse Abraham was more properly by the prophet called though in another sense a rocke out of which the Iewes were hewen and a pitt out of which they were digged bicause all the Israëlites descended out of his loynes as stones are hewen or digged out of a rock 10 M. Abbot not being able to disprove S. Peter to bee the rocke bicause our Saviour Christ alone is the rocke turnes himself on the other side and will needes prove that all the Apostles were rockes and Peter therin not to haue beeÌ„ alone but that as hee spake in the person of all the Apostles so Christes wordes returned in answere to Peter should appertaine to them all for saies hee Saint Austin affirmeth that Peter answeâ—ed for all a Aug. in psal 8â— one for vnitie And Hierome by the words here spoken to Peter concludeth b Hieron in Amos l 3 c. 6. that Chrâ—st the rocke gave not to one only Apostle but to his Apostles that they also should bee called rockes And in like sort Origen conceiueth when he saith c Orig in Math. c. 16. If thou thinke that the church was built vpon Peter only what wilt thou saie to Iohâ— the sonne of thunder and to every of the Apostles c. wee must rather say that in all and evâ—rie one of thâ—m is verified vpon this rocke I will build my church and in a word hee reasoneth thus bicause that which followeth after I will giue to thâ—e the Keies of the knigdome of hâ—aven is coâ—â—on to them all therfore that going before is also coÌ„mon to them all and this the scripture confirmeth in that it saith d Ephes 2.20 the houshold of God are builded not vpon the foundatioÌ„ of Peter only but vpon the foundations of the Apostles and Prophets e Reuelâ—t 21.14 And not Peter onlie but the lambes twelve Apostles haue their names written in the twelue foundations of the Citie of God hitherto M. Abbot Doth not this great inconstancie in answering argue plainly that there is no setled soundnesse in the protestants doctrine but that they are caried about with the wind Before you heard that no other bodie saving Christ alone could bee that rock and to make that good M. Abbot was verie earnest there now the wind blowing in an other dore not only Peter is the rocke but all the Apostles aswell as hee yea and euerie Christian man too is a rock as you shall heare heereafter And all this to make men beleeve that it is but an ordinary matter to bee that rocke vpon which Christ built his Church wee that hold it to bee one of the greatest priviledges that could bee graÌ„ted to a mortall man do notwithstanding graunt that the Apostles may be called rockes as they are called foundations after a certaine proportion that is as S. Peter was the fundamentall rock placed next vnto our Saviour over the whole Church So the Apostles were constituted principall pillers or rockes of certaine countries laying the foundation of Christian religion in them by preaching the Gospell and by ruling the severall flockes coÌ„mitted to their charges As Metropolitans primates may bee said to bee the rockes and foundations of Christian religion in their provinces bicause they do principally commaund over all Ecclesiasticall persons therin and do keepe all vnder them in vnitie of faith In like manner to preserve all Christian countries in the said vnitie of faith and vniformitie of religion there ought to bee one supreme pastor over all the world who first was S. Peter and ever since have been his lawfull Successors the Bishops of Rome All this is good doctrine but to saie that these words in S. Mathew were spoken aswell to the rest of the Apostles as to S. Peter which M. Abbot would faine haue his reader believe is flatt against the evidence of the verie text For S. Peter is there severed from the rest by all circumstances that can bee devised in so few words first by his owne proper name for our Saviour said to him happie art thou Simon then by the name of his father the sonne of Ionas thirdly by mention of a speciall revelation made to him for flesh and blood hath not revealed this to thee fourthly by expresse direction of this speech to him I say to thee not to all the Apostles thou art Peter none of the rest were so called Out of which it doth ensue most cleerly that the words immediatly following and vpon this rocke I will build my church were particulerly spoken to S. Peter and not to any other of the Apostles To the others afterward was given the power of binding and loosing remitting of sins and retayning yet with out any mention made of the keies of the kingdome of heaven which albeit they do signify there a supreme coÌ„maunding power yet they maie in a certaine sence bee said to bee given vnto the other Apostles as is the title of a rock though they bee not that principall rocke vpon which Christ built his church so they had not the prime vse of the keies which was appropriated to S. Peter I do also further grantâ— that the name of a rock maie bee in a good morall sence applied vnto everie constant Christian that doth confesse the true faith with S. Peter and is constant and vnmoveable in the same confession like vnto a rocke And this is all which Origen and S. Ambrose cited by M. Abbot do saie as may bee seene by him that pleaseth to read the circumstances of those places for Origen discourseth how all may bee called rockes that have this effect of a rocke And that the gates of hell cannot prevaile against them that is all that do perseuere constantly to the end in the true faith S. Ambrose exhorteth all men to endevour to bee roâ—kes that is to haue soundnes in constancie and stedfastnes of faith Origen addeth that which I before said that the Apostles and Prophets maie bee called rockes in a higher degree bicause they are the foundations of others that are builded vpon them but these expositions as M. Abbot saith bee Allegoricall or rather morall explications of these our Saviours wordes that do not destroie the prime litterall sence therof which according vnto the generall consent of the ancient fathers is that Christ built his church vpon S. Peter as the supreme governor therof as hath been alreadie proved Now to M. Abbots last evasion that the fathers in all this matter make Peter to beare the figure of the whole church and therfore that to bee applied to all and everie one in the church which was there spoken to Peter for these fathers hee alleageth only S. a August Epist 165 Idem de verb Domini ser 13. Austin and S. b Gregor expos in
diligently Ex epistola 93. Diligenter ergo congrue Apostolico consulitis honori honori inquam illius quem praeter illa quae sunt extrinsecus solicitudo manet omnium Ecclesiarum super anxijs rebus quae sit tenenda sententia antiqua scilicet regulae formam sequuti quam toto semper ab orbe mecum nostis esse seruatam verum haec missa facio neque enim hoc vestram credo latere prudentiam Qui id etiam actione firmastis scientes quod per omnes prouincias ab Apostolico fonte potentibus responsa semper emanant praesertim quoties fidei ratio ventilatur arbitror omnes fratres coepiscopos nostros non nisi ad Petrum id est sui nominis honoris autorem referre debere velut nunc retulit vestra dilectio quod per totum mundum possit omnibus Ecclesiis in commune prodesse and as it becometh you respect the honor of the sea Apostolik the honor I say of it that besides her owne particuler hath a great care of all churches to declare vnto them what is to be holden of cōtroversies that do arise wherin you do follow the forme of the old Canōs which as you know haue been observed all the world ouer This I let passe bicause your wisdomes be not ignorāt of it but haue by your owne deed confirmed it knowing that answers do flow from the sea Apostolike as from a fountaine into all coūtries that demaūd the same and specially where the substance of faith is sifted out then I thinke that all our brethren and fellow bishops ought to referr the decision and determination therof vnto no other then vnto S. Peter the author of their owne name and order as your charity hath now done This I hope is plaine enough to demonstrate that in pure antiquitie the Bishops of Africk and other countries for the decision of controuersies in matters of doctrine specially were bound to seeke vnto the Bishop of Rome S. Austin as all men know was one of the greatest lights not only of the Africā church but of the whole world since his daies Hee was also present att the same African councell let vs heare whether hee thought that the Bishop of Rome had nothing to doe with the affaires of Africk or that the African Bishops might not appeale to Rome First hee with the other Bishops present at the councels of Carthage and Mileuitan did send the decrees of the same councell to bee confirmed of the pope of which I haue alreadie spoken Ex epistola D. August 261. ad papam Celestinum Collabora obsecro nobiscum pietate venerabilis domine beatissime papa iube tibi qua directa sunt omnia recitari vide Episcopatum qualiter gesserit c. existat exemplo ipsa sede Apostolica iudicata firmante subueni hominibus opem tuam in Christi misericordia multo auidius quam ille poscentibus 2 Hee writeth vnto pope Celestinus about the cause of an African Bishop requesting him to pervse all that had passed about him in Africk and to confirme their former iudgments wherin he acknowledgeth the court of Rome to bee aboue the highest courts in Africk 3 He testifieth that pope Zozimus had authoritie to establish Bishops in Africk and to call a councell there shewing how hee himself was by him sommoned to assist at the same councell in these words Aug. epistola 157. Litera quas ad Mantoniam Caesariensem misisti me apud Caesaream presente venerunt quo nos iniuncta nobis a venerabili papa Zozimo Apostolica sedis Episcopo Ecclesiastica Necessitas traxerat Ecclesiasticall necessitie being enioyned vs by the venerable pope Zozimus bishop of the sea Apostolike we were drawen vnto Cesarea in Mauritania 4 In the same Epistle he declareth how two notable heretikes Pelagius his disciple Celestius were cōdemned vnles they did repent all the world over Ibidem Cuius haeresis vel auctores vel certi acerrimi suasores cum Pelagius Calestinus extitissent conciliorum Episcopalium vigilantia in adiutorio saluatoris qui suam tuetur Ecclesiam etiam a duobus venerabilibus Antistitibus Apostolicae sedis papa Innocentio papa Zozimo nisi correcti etiam egerint paenitentiam toto Christiano Orbe damnati sunt by two renowmed popes Innocentiu and Zozimus wherfore he tooke their power to stretch all the world over where also having cited the decree of Zozimus in his owne words adioyneth this high commendation to it in these words of the sea Apostolike is comprehended so authentike so well grounded so certaine and cleere a definitiō of the Catholike faith that it were an impietie for anie christian man to doubt of it 5 So doth he commend the sentence of Melchiades pope of Rome giuen for Cecilianus Archbishop of Carthage against Donatus in these wordes The finall sentence pronounced by Melchiadis Qualis ipsius beati Melchiadis vltima est probata sententia quam innocens quam integra quam prouida atque pacifica paulo post O virum optimum o filium Christianae pacis patrem Christianae plebis how innocent was it how sound how prouident peaceable and a litle after O most excellent mā the sonne of Christian peace and the father of Christian people And of the same good Archbishop Cecilianus Ibidem Episcopus Carthaginis Cecilianus potuit non curare conspirantem multitudinem inimicorum cum se videret Romana Ecclesiae in qua semper Apostolica cathedrae viguit principatus cateris vnde Euangelium ad Africam venit per communicatorias literas esse coniunctum S. Austin saith in the same place that hee needed not care for the multitude of his enemies conspiring against him so long as he saw himself by comunicatory letters ioyned with the church of Rome in which alwaies the principalitie of the Apostolike chaire did florish c. Saint Austin then directing with others the decrees of their councell to be confirmed by the pope teaching also that it were an impiety to doubt of his sentence further affirming that he could condemne heretikes all the world over doth plainly signifie that he held the definition of the sea of Rome for matter of faith to be inviolable Againe walking himself with other Bishops of Africk to a councell at the popes commandement and holding the popes sentence for a finall determination of the African bishops Ecclesiasticall affaires yea avouching in plaine words that the primacy of the Apostolike sea had alwaies florished at Rome All these specialties considered who can doubt but that Saint Austin both in that African councell and ever after was of opinion that the pope of Rome might intermeddle with the Ecclesiasticall causes of Africk and that the African Bishops and their causes and councels might be verie well and ought in some cases to be referred vnto the iudgment of the Bishop of Rome 23 Not long after Saint Augustin liued pope Leo the great who
of law if they looked not the better about them well to come to the answer there we haue first the ancient custome of appealing out of Africk to Rome confirmed by saint Ciprians authority and that by M. Abbots own confession Secondlie that the word perfidia is to be taken rather for error in faith then for perfidious reports appeareth for that it is there by S. Ciprian opposed as the contrarie to the true faith of the Romans which was by saint Paul commended and in the same Epistle saint Ciprian saith nulla societas fidei perfidiae potest esse still opposiing persidiousnes to faith So is it in the 57. Epistle where he affirmeth that if a novatian heretike should be put to death by the heathen persecutor for the Christian faith that death to him that dieth out of the church should bee non corona fidei sed paena perfidiae not a crowne of faith but a punishment of his misbelief and heresie Againe that you may perceiue there to haue been good cause for S. Ciprian to cōmend the faith of the Romanes you must obserue that there is mention made in the same sentence of false Bishops chosen by heretikes who sailed towards Rome were not they fitt instruments to prepare the way to heresie and misbelief and towardes the end of the same Epistle he plainly intimateth that they were to be assaulted by heretikes when he saith albeit I knew you could not be taken with the venime of haeretikes c. It was then not besides the purpose to intimate that such fellowes should find cold entertainment of the Romans vnto whom misbelief could haue no accesse besids in the next period going before speaking of the same sailers to Rome he cast this imputation vpon them quibus satis non fuit ab Evangelio recedere who thought it not enough for them to depart from the gospell And was it then from the purpose to giue them that caveat that they were like to lose their labour in sailing to Rome for relief Bicause misbelief could not bee welcome to the Romanes whose faith the Apostle had commended In a word was it not iust as much to S. Cipriās purpose to saie that falshood in faith could haue no accesse to the Romans as to speake of the Romans faith commended by the Apostle where faith being as everie man seeth to bee taken properly it must needs argue that that perfidiousnes in the next line lincked with the other must be taken for the flatr contrarie Seing then that the nature of the word doth allow that signification which I gaue it and saint Ciprian did so vse it often in that sence namely when he opposeth it against faith the circumstances also of the place and Authors intention better agreing with the same it is evident that M. Abbot doth but cauill against the true sence of the word which I gaue And would very absurdly haue it so taken that you must either plainly saie that S. Ciprian spake glosingly and vntruly or els did strāgely mistake his words putting could for should Ad quos perfidia non potest habere accessum for non debuit habere accessum vnto whom saith S. Cyprian perfidiousnes can haue no accesse vnto whom saith his corrector or rather corruptor M. Abbot perfidiousnes ought to haue no accesse Betwixt which two propositions there is verie broad difference as each man knoweth Now that in some rare case non potest is taken for non debet it cannot for it ought not doth not enforce that it must be so taken when it pleaseth M. Abbot but hee must giue men leaue to prefer and to follow the naturall and vsuall signification of the word before such a strange interpretation and wresting therof To that which in the end of his needles discourse of it cannot for it ought not Hee addeth that S. Ciprian with a councell of African Bishops did teach the rebaptising of them that were before baptised of heretikes against the knowne sentence of pope Stephen whence it followeth saith M. Abbot that they thought they might in matter of doctrine dissent from the Bishop of Rome or els they would haue submitted their opinion vnto his verdict To which I answere That either they tooke that doctrine which the pope of Rome deliuered vnto them in his letters to be deliuered as his owne priuat opinion to which they were not bound to conforme themselues Or els that in the heat of vpholding their errors as they declined from the true doctrine so they forgot their dutie to the sea of Rome Because the obstinate maintaining of one error doth oftentimes push on hoat disputers into another But when S. Ciprian was out of that humain passion a Cypriā Epist 55. he wrote as plainly as any mā could That schismes and heresies do not spring from any other fountaine then for that the sentence of one priest and Iudge in Christs steed is not harkened vnto That b Epistola 45. the church of Rome is to bee stuck vnto as to the roote of vnity and as the mother church to be observed and obeied And elswhere De vnitate Ecclesiae Qui Ecclesiae renititur resistit qui cathedram Petri super quam fundata est ecclesia deserit in ecclesia se esse confidit Can hee that forsaketh the chaire of Peter vpō which the church was built haue any confidence that he is himself in the church This and much more wrote Saint Ciprian to the verie high commendation of the church of Rome when he was out of that humor of rebaptization which fault of his was afterward by his constant martirdome purged As S. Austin testifieth who also saith Aug. epist 48. item l. 1. de baptis co donatistas ca. 18. that there wanted not some who held those writings which M. Abbot citeth for S. Ciprians either to be none of his or that he repented himself or them before he died And therfore should not now be cited for his But such ouersights of the fathers are the fittest foode for heretikes to feede vpon in them they find the best relish and therfore this taint of S. Ciprian is twise or thrice serued in as a dainty dish and drosse though it be yet is it often set vp as a bright starr to giue light and lustre to their goodly cause Now to that which followeth in his text he saith that my proofes hitherto were vayne yet those which follow are more vaine But god be thanked that the bare word of a vaine mā is but meere vanity 28 You haue alreadie heard how friuolous and idle his exceptions were against the sentences that I tooke out of those golden paire of most ancient Doctors and very glorious Martirs S. Irenaeus and S. Ciprian Now attend how simplie he behaueth himself in answering to that which I cited out of S. Ambrose S. Austen and S. Hierome No man can deny but that these holy learned fathers are for their persons without all exceptions
comparison which likeneth the Roman Catholikes to the Rogatists in that they bee both of them priuate and confined within the compasse of some particular places M. Abbot therfore full wisely goeth about to vphold his former resemblance by the quite ouerthrow of it for herein said he before stands the resemblance betwene the Papists and Rogatists that both of them do restraine the vniuersality of the Catholike church to one particular place or country And now confessing the Papists coÌ„munion and fellowship to be farre larger theÌ„ the Rogatists he flies to this silly shift that the Rogatists desire to haue their church as largly extended as the Romanists that is both of them all the world ouer So that the wind being come round about and sitting now in the cleane contrary corner the resemblance is to be turned the other way to wit that as the Roman church desireth to be spred all the world ouer so did the Rogatists But good Sir tell me I pray you is it sufficient to make a church Catholike to desire to be dilated all the world ouer Then without doubt not only Rogatists but all other sectaries too were also Catholiks for none of them suerly wanted that desire yet being bastard slips and destitute of that vertue which proceedeth by the trunck of true succession from the right roote they could neuer be generally receiued all the world ouer and therfore could not bee called Catholikes wheras the Roman church ingraffed by the Apostles in to the true Oliue Christ Iesus through the force of his blessed passion and by power of the holy Ghost hath not only desired to spred her branches into all nations but hath actually performed that her holy desire for truth is strong and doth prevaile wherfore it alone hath worthily archieued the name of Catholike which all other congregations haue in vaine gaped after and desired Obserue by the way M. Abbots grosse ignorance in two points of our doctrine the former when he imagineth vs to hold that no man can be baptised to saluation without hee meet with one of our priests wheras we teach the Baptisme even of Protestants be they men be they women to bee availeable to saluation The latter in that he affirmeth vs to hold the same of reconciliatioÌ„ we teaching that any person of discretion may by true contrition and repentance obtaine saluation albeit they cannot meete with any priest Let therfore these his assertions be scored vp for an after reckening Now to the second exception albeit the Rogatists were a Cantell or fragment broken out of the Donatists yet they by their division from them forsooke the name of Donatists and tooke their owne proper name of Rogatists and in that question of the true church were at open warr with the Donatists so that it was a grosse ouersight in M. Abbot to say the Donatists held the Catholike church to bee at Cartenna Because they esteemed no better of that church at Cartennna then of a den of theeues In like manner they of Cartenna reputed the Donatists for damned creatures wherfore albeit the Rogatists in some other matter wherin they did agree with the Donatists might haue passed vnder that generall name yet they could not in that point wherin they were at so great square It is then cleere that M. Abbots error therin cannot bee excused well if he hath hitherto behaued himself like one that being half a sleepe knew not well what he said yet now being awaked by his aduersary hee will no doubt spitt on his fingers and take better hold secundae enim cogitationes sunt prudentiores To it then Iollie Sir touch the Papists home and if you cannot force the Rogatists vpon them yet driue them at the least to be Donatists and you shall do somewhat That saith M. Abbot I will easely performe by this new framed resemblance like as the Donatists held the Catholike church to haue perished in all other countries and to haue remayned only with their part in Africa and desired that from thence it might be spred into all other nations Even so the papists tell vs that the churches in all the farr parts of the world haue failed that the patriarchall seas are all fallen away and only the Roman remayneth whence the rest are to be reduced to the obedience of the pope This loe seemes to be something True it is that the Donatists did in many things things counterfeit the true Catholiks and among the rest pretended as all other heretiks coÌ„monly do that their congregation was the only true reformed church and that the readie way to saluation was to enter into their society But this is so triviall and common aswell to the true Catholike as to all maner of disseÌ„bling coÌ„gregatioÌ„s that hee who delights to enlarge himself therin shall but loose his time abuse his reader and purchase to himself the reputation of a trifler yet let vs desceÌ„d to the particulars of this new coyned comparison and see whether it will abide the touch ar noe The Roman church and the Donatists did not agree in the first point of that resemblance for wheras the Donatists held the church to haue perished all the world ouer saving in some part of Africk the Roman Catholike doth not hold the true church to haue perished all the world over saving in Italy or in some parts of Europe but teacheth that it hath alwayes continued and even in this last hundreth yeeres to haue gained more both in the East and west Indies then it hath lost in these parts of the world Secondly it is not long sithence all the patriarchall seas did opeÌ„ly agree with the church of Rome to wit in the yeare of our Lord god 1439. as may be seen in the councell of Florence and by the profession of faith which Ioseph patriarch of Constantinople Concil florent sess 25. then and there made in these words whatsoeuer the Catholike church of our Lord Iesus Christ which is of old Rome doth beleeve and worship Ioseph miseratione diuina Constan Patriarcha Quoniam ad extremum vitae mea perueni idcirco pro meo munere dilectis filijs benignitate dei meam sententiam his literis palam facio Nam quae Iesu Christi catholica Apostolica Ecclesia Roma veteris sentiat ac celebrec omnia me quoque sentire credereque profiteor at ipsis plurimum acquiâ—sco Beatissimum autem Patrum Patrem ac Summum Pontificem Romaque veteris Papam domini nostri Iesu Christi vicarium esse concedo c. datum Florentiae 8. Iulij anno 1439. all the same do I confesse my self to beleeue and thinke and thervnto do yeeld my perfect consent And I do further confesse the most blessed father of fathers the chief Bishop and pope of Rome to bee the vicar of our lord Iesus Christ To these points of doctrine and to all other of the church of Rome did at the same time subscribe the legats and deputies of the other
vnrulie creatures bee brought to disgrace the good meaning godly endevors of others most godlie and religious persons who in true Apostolicall maÌ„ner haue through Gods inestimable mercy converted infinite multitudes of those heatheÌ„s vnto the Christian religion I haue staid the longer in this paragraff bicause M. Abbot by the way touched many great matters in it rather to giue the Reader reasonable satisfaction therin then that his resemblance deserued half the paines which holdeth no proportion at all in the mayne point The reader shall do well to note by the way how many vntruthes M. Abbot le ts slip in this section bicause he doth in the end of this chapter bragg that he hath not once lied in all this discourse hâ—re we haue these I. that we teach the Catholike church to be in closed within the wals of Rome and do tie the seat therof to one partâ—culer place secoÌ„dly that we hold no man can be baptised to saluation vnles he meet with a priest 3. That no man can obtaine saluation vnles hee repaire to Rome or meete with a Roman Priest wheras we hold millioÌ„â— to be saued that neuer saw Rome Againe that any true repentant soule that cannot meetâ— with a Roman priest to make his confession may nevertheles by true contrition obteyâ—e pardon of his sinnes and eternall saluation I omitt as fleabitings those other his peccadilia of taking Donatists for Rogatists and Cartenna for Africa bicause M. Abbot by coÌ„fessing that oversight hath made satisfactioÌ„ THE SECOND SECTION of the second chapter W. B. THE second branch of M. Abbots comparison between the Roman church and the Donatists is as faulty as the first Thus he proposeth it The Donatists would haue the church to be called Catholike Aug. in bre collatâ— diei 3. c. 2. not by reason of the communion therof throughout the whole world but for the perfection of doctrine and Sacraments which they falsly chalenged to theÌ„selues The same perfection doth the church of Rome arrogate to her self This halteth on both sides as the former did for the Donatists as S. Austin M. Abbots Authour relateth did not call their church Catholike for perfection of doctrine or Sacraments as M. Abbot fableth Epist 48. but for the fulnes of Sacraments and for observation of all gods commandements they were not so dull and blockish as S. Austin noteth to argue an vniuersality out of perfection which is seldome vniuersall but aymed alwaies at some kind of vniuersality On the other side there is no RomaÌ„ Catholike that would haue the church be called Catholike rather for her perfection in doctrine and Sacraments then for her communion over all the world R. ABBOT §. 2. IT is true that S. Austin chalenged vnicentius the Donatist for interpreting the word Catholike Aug. epistola 48. Idem in Breuic collat die 3. cap. 2. not for the communion of the whole church but for the obseruation of all Gods coÌ„maundements or for the fulnes of Sacraments yet I did not amisse to put perfection for fulnes because they do both signifie the same thing for is not fulnes of Sacraments the same with perfection of Sacraments and observation of all gods commaundements with perfection of observing them Collat 3. cuÌ„ donat cap. 102. like as perfection of doctrine is to teach all truth Besids Gaudentius a Donatist doth tell vs that by Catholike they vnderstood perfect when he said the word Catholike importeth Replito fulc c. 10. dem 6. that which is full in Sacraments which is perfect and which is vnspotted To the second member I say that Bristow a great Romanist granteth the church to bee called Catholike bicause she is vniuersally perfect halteth in nothing and is spred ouer all the world and Austin himself in his younger daies did so expound the same word though in his further experience and Iudgment hee abhorred from it and left it wholy to the Donatists So did Ciril of Ierusalem and also Pacianus wherfore M. Bishop sheweth himself scarce wise in denyall of it W. B. I haue M. Abbot guilty and confessing that hee changed his Authors words yet never without one idle excuse or other he hath forsooth given another word but which signifieth the same in effect If the words had been of the same signification yet it had been plainer dealing to haue kept the authors owne words but if there be great diuersity betweene them then there was litle shew of honest dealing to shift from the one to the other who but M. Abbot will say that perfection of Sacraments and fulnes of Sacraments bee all one where fulnes is referred to the compleat number of Sacraments and perfection may bee attributed to the right vse of them or to the vertue and efficacy of them For they bee two distinct controversies betweene the Protestants and vs. The one how many sacraments there bee the other of what perfection and efficacy they are That is whether they conferre grace or no. wherfore it was not well done to thrust in perfection for fulnes there being such ods betwene the nature and vse of those two words Againe betwene the obseruation of all Gods coÌ„maundements and perfection there is a notable difference in the way of our religion for it appertains to all the faithfull to obserue all Gods commaundements but the counsels of perfection are left to the free choice of them whose harts it shall please God to dispose that way wherfore if M. Abbot had had an honest good meaning he would not haue so changed his authors words but hee more like a Ioly wise politike protestant that beleeveth neither the full number of the sacraments nor thinketh it possible to keepe all Gods coÌ„maundements flieth from those tearms of fulnes of sacramentes and obseruation of all the coÌ„maundements as froÌ„ checks and reproues of their new belief and choppeth in perfection of doctrine bicause he can therin better wrangle And albeit Gaudentius did ioyne perfect and vnspotted with fulnes yet it followeth not therof that he tooke those words for all one but rather ioyned together many words of diuers significations to explicate more fully the force of the word Catholike Now to the second member albeit Doctor Bristow a man of singuler vertue and learning and some others haue taught the word Catholike to comprehend within the latitude of his signification that which is vniuersally perfect and halteth in nothing yet no one of them doth exclude the more vsuall and better allowed signification of the same which is to designe the communion and society of the whole world Nay Doctor Bristow in the very wordes cited by M. Abbot doth expresly include it and is spred over all the world and that after the example of Saint Austin euen by M. Abbots owne confession For albeiâ— that great Doctor in his youth vsed the worâ— Catholike to signifie perfection of doctrine yet growing to riper iudgment and being of better experience he abhorred that signification of the
word as Donatisticall left it wholy to the Donatists wherfore let the indifferent reader iudg who dealeth more soundly in the exposition of this word Catholike whether I that do follow S. Austin in his more advised and riper iudgment Or M. Abbot that would haue him followed in that he taught being yet young and which hee himself afterward vpon better consideration thought good to alter Is it not a signe of most wilfull blindnes to alledge that as imitable out of an Author which hee himself advisedly corrected and taught to bee abhorred THE THIRD SECTION W. B. THE third particle of the resemblance M. Abbot hath couched in these words That as from Cartenna the Donatists did send Bishops to other countries even to Rome it self so from Rome by the papists order Bishops be authorised to all other countries This is of small moment if it were true But I read not in S. Austin that the Rogatists sent any Bishops from Cartenna into other coasts but rather required men of all other places to come to their quarters if they would obteyne Saluation That then may passe for another ouersight Neither bee all Catholike Bishops consecrated at Rome and thence sent into other countries but they be ordinarily made in every Catholike countrie though to preserve vnity and good order their election bee approued by the Bishop of Rome Christs vicar generall on earth and supreme pastor of his church R. AB §. 3. PVT Africa in steed of Cartenna and then M. Bishop can say nothing against the resemblance August epist 48. I not weighing the matter so strictly did put Africa for the third part of the world and in that signification Cartenna is within Africa well let Cartenna be put out bicause Libia and Mauritania refused to be called by the name of Africa as Austin noteth and let it run thus The Donatists sent Bishops out of Africa to dwell at Rome or some Bishops out of Africa to create some other bishops of their faction at Rome So doth the church of Rome send Bishops into all other countries of their religion or if they do not send such bishops abroad yet in that Bishops made in other countries must haue the Bishop of Rome his confirmation it is all one as if hee had sent them from thence w. B. well seing the poore man acknowledgeth his error let him be pardoned Let Cartenna and the Rogatists who only raigned there bee changed into the Donatists of Africa That silly excuse that Africa contaynes the third part of the world might be to purpose if Africa had been sett for Cartenna Continens pro contento but Cartenna was set for Africa which being so obscure a part of Africa could not decently be put for the whole wherfore M. Abbot hath reason to wish Cartenna to be blotted out and so might hee haue done by all these resemblances had not his fingers itched to blase abroad his owne folly As for his reformation of it though he saw the disproportion yet could he not let it alone For he was not ignorant that most Catholike Bishops neither went to Rome to be there consecrated nor were consecrated by any Bishops that came from thence As all the Donatists were either consecrated in Africa or els by Bishops who were sent out of Africa to consecrate them what salve then hath hee for this sore Mary that it is all one to haue the popes confirmation and to be consecrated by Bishops sent from Rome Some what like hee might haue said but not all one for to approue the election of a Bishop and to elect a bishope or to consecrate him bee farr different things as every man that is acquainted with these matters can readily tell I admit Donatists would gladly haue had Bishops of their owne sect in every countrie that they might haue had no need to send Bishops out of Africa to consecrate them in other places And thervpon I do inferr that euen therby they were convinced not to bee Catholikes bicause their pastors preachers were not vniversally spred ouer all countries contrarywise the Roman church is proued to be Catholike because it had in everie country Bishops of their owne faith and communion So that M. Abbot winding and turning on both sides to get out of the briars doth still more and more intangle and fasten himself in the same §. 4. w. B. THe fourth point of M. Abbots comparison is this The Donatists would be taken to bee Catholiks for keeping communion with the church of Cartenna even so will the Papists for holding society with the church of Rome The former point of the resemblance is too too absurd for the Donatists abhorred the Conventicle of Cartenna as schismaticall as hath been often repeated And the secōd part taken as true proportion requireth is not perfect for wee should not esteeme men Catholiks for communicating with the church of Rome if that communion were closed vp within the wals of Rome or within her confines as the Rogatists were pinned vp in Cartenna but for that by communicating with the church of Rome wee do enter into communion with all other churches of the same religion which are spred over all the world R. AB I Said the Donatists I should haue said the Rogatists who expounding the word Catholike for integrity and perfection of faith as before wee haue seen and affirming themselues only to be Catholiks left it as a consequent that none could bee called Catholiks but by ioyning with them The Donatists were in the same error concerning their church in Africa The Papists are like vnto them both who plead the same for the church of Rome but M. Bishop tels vs that they do not call men Catholiks for communicating with the church of Rome if it bee taken for that particular church which is closed within the wals of Rome which is contrary to that hee taught himself a litle before For he taught before that men became Catholikes by holding the Roman faith and communicating with the church of Rome but to shift ouer this hee addeth that therfore they become Catholiks in communicating with the church of Rome bicause that by that communion they enter into societie with all other churches of the same religion which are dispersed all the world ouer But against this it may bee said that thē men do not now become Catholike as they did of old because of old it was enough to communicate with the church spred ouer the world but now it is to be added that by cōmunication with the church of Rome wee must communicate with the church spred ouer all the world what if the church of the whole word do not hold communion with the church of Rome as when Arrianisme had in a manner ouerflowed all the world and when the East and west churches were deuided from Rome and before the brood of Ignatius had converted the Indians whence was the name of Catholike to bee taken then Put the case that all other