wicked sentence can any thing be more vnjust cruel and barbarous what greater indignity could he haue offered vnto that charitable vessel of election S. Paul then to make him patron of this his most detestable doctrine who was so farre off from desiring any euil mans death that rather he wished to die himselfe for his greatest enemies then to haue any of them killed Rom. 9. vers 3. Optabam anathema esse a Christo pro fratribus meis and these wordes of his cited by M. Abbot are farre from that sence that he would wrest and wring out of them Indeede the Manichaean Heretike Faustus did take them euen as M. Abbot doth that you may know how wel one Heretike consorteth with another to whom S. Augustine answered 1200. Lib. 10. cont FaustuÌ„ c. 22. yeares agoe thus The Apostle seemeth to haue wished il vnto the Iewes that went about to perswade the Galathians to circumcision when he said I would they were euen cut off that trouble you but if thou didest wel consider the person that wrote it thou wouldest vnderstand that he rather wisht them wel by a most elegant ambiguity of the word abscissi cut off or gelded for there be Eunuches who haue cut and gelded themselues for the Kingdome of heauen which saith that learned Doctor Faustus would haue perceiued and tasted if vnto the word of God he had brought a Godly palâ—te or taste so that the true meaning of S. Paules wordes are that he would haue them that perswaded the faithful to be circumcised not only to be circumcised themselues but also to be abscided that is to be gelded and that not carnally neither as S. Augustine there expoundeth it but spiritually that is to liue continently al their life time the better to serue in the ministery of the Gospel If M. Abbot out of his Apostolical affection doe vvish that to Catholike Priests he hath his desire for they doe professe perpetual chastity the more conueniently to serue God in that calling but if he meane thereby to incense his Majesty to imbrue his sworde in their bloud as the course of his wordes doe too plainly import he vvas as farre vvide from the right meaning of S. Paules holy wordes as he differeth from him in spirit and affection And there fore too too presumptuously doth he ranke himselfe in affection with that most zealous Apostle S. Paul What doe you speake out of the Apostles affection bate me an ace I pray you modest Sir the best man that liueth at this day yea that euer liued since the Apostles time vvould haue beene fouly ashamed to haue compared himselfe with S. Paul in zeale and affection But our gracelesse Ministers that haue no sparke of true zeale in them blush not to equal themselues herein with the most zealous of Christs peerlesse Apostles which must needes moue al discreet Christians to debase and humble them as much as may be if not vpon conscience for loue of the truth yet to fulfil that decree of our Sauiour Christ Luc. 18. vers 14. He that exalteth himselfe shal be humbled Now to the last part of this Epistle ROBERT ABBOT YET the course by your Highnesse intended hath stil most necessary vse for the discouering of the impudency of these petitioners for the gaining of such as may be gained to the acknowledgment of Gods truth And that as * Bernard in Cant. S. Bernard saith though the Heretike arise not from his filth yet the Church may be confirmed in the faith To a part of which businesse since it hath pleased them to whom your Majesty hath committed the care thereof to cal me the meanest of many other albeit by reason of some infirmity in my eies I haue not yet beene able to performe the whole that vvas assigned vnto me yet for the time to giue some part of satisfaction to many of your Majesties subjects vvhom it hath much moued to see the state of our Church with calumnious libels so traduced and slandered I haue published this answere to D oct Bishops Epistle therein carrying my selfe faithfully and vprightly as to God and my Prince though my ability be not such as that I may thinke my selfe to haue attained to that that the matter doth require But that vvhich my smal talent wil yeelde in al humble duty I tender to your Majesties most gratious and Princely fauour hoping that your Highnesse acceptation of these indeauours shal stirre vp those that are of greater gifts to yeelde greater helps for the vpholding and further building of the Church of Christ The Lord preserue your most excellent Majestie and as he hath hitherto done so continue stil to discouer and bring to naught the deuises and counsels of them that imagine euil against you and as of his infinite mercy he hath implanted in your Majesty the knowledge and loue of his true religion so goe forward with his good vvorke to vvater that vvhich he hath planted that it may bring foorth plentiful fruit to the publike aduancement of the glory of God and the priuate comfort of your owne soule at the day of Iesus Christ Your Majesties most loyal and dutiful subject ROBERT ABBOT WILLIAM BISHOP THAT his most excellent Majesty desireth to haue al his liege people fully satisfied in these waighty matters of their eternal saluation he is therefore highly to be honoured reuerenced and beloued but that there is no better order taken for the due execution of it then to imploy the pennes of such railing vvriters we are right hartily sorry Our vehement desire and most humble sute hath beene and is vnto his gratious Hihgnesse that a publike conference vpon equal conditions might be granted vs vvhere men being brought face to face wil be made to blush if they speake not directly and soundly to the purpose and vvhere they shal not be suffered to shift off matters as they doe absent by writing In the meane season we wish very greatly and earnestly request them to vvhom his Majesty hath committed this care for answering our bookes that they would vouchsafe to match vs somewhat more euenly and not to appoint a great cracking sower of vvordes to cope with them that seeke to cut off al superflâ—ity and ornaments of vvordes and to furnish their worke only with arguments In deede if there were nothing in my writinges but childish toies as M. Abbot reports then he without doubt was a fit man to giue it the answere but if there lie more marrow and pith hidden in it then one at the first sight vvould perhaps suppose then surely it doth require a man of more substance then he though of lesser shew I haue in my Preface declared how much these few vvordes of S. Bernard cited by M. Abbot be abused That blessed deuout Father wished al Protestants and their like whom he in that very discourse defineth to be Heretikes to rise from the filth of their owne errours and euil life and to returne to the Catholike
A REPROOFE OF M. D OCT. ABBOTS DEFENCE OF THE CATHOLIKE DEFORMED BY M. W. Perkins WHEREIN His sundry abuses of Gods sacred word and most manifold mangling misaplying and falsifying the auncient Fathers sentences be so plainely discouered euen to the eye of euery indifferent Reader that whosoeuer hath any due care of his owne saluation can neuer hereafter giue him more credit in matter of faith and religion THE FIRST PART Made by W.B. P. and D oct in diuinity As Iannes and Mambres resisted Moyses so these also resist the truth men corrupted in minde reprobate concerning the faith but they shal prosper no further for their folly shal be manifest to al as theirs also was 2. TIM 3. vers 8. 9. ¶ Printed with Priuiledge Anno Domini 1608. THE PREFACE TO THE READER GOOD CHRISTIAN READER I doe voluntarily confesse that after I had seene M. Abbots answere to my Epistle vnto his Majesty I was a long time vnwilling to reply vpon it not for that I esteemed it to containe any such extraordinary learning as be too too fondly vaunteth off for I dare be bold to say that in a skilful mans judgement there are more pregnant proofes of their new doctrine in two leaues of M. Perkins booke then in tenne of his but cleane contrary I finde so little substance in his worke and so great store of impertinent and vile stuffe such superfluity of idle amplifications so many vnciuil and foule wordes that I could not thinke the time wel bestowed which should be spent in so friuolous and paine an altercation Notwithstanding being often admonished by my friendes that diuers Protestants much commended M. Abbots discourse some for the stile and his cunning and confident carriage in it others for that they saw it thicke interlaced with sundry ancient Authors sentences and thereby thought and gaue out that he refused not to deale with vs at our owne weapons Herevpon I resolued at length to afford it some answere specially for such good peoples sake who are desirous to bolt out that truth of God which only can saue their soules and are not willing to be deceiued with fine tricks nor doe wittingly suffer themselues to be carried away with faire glozing speeches or stout brags when they finde no correspondence of sound and wel grounded matter To giue the man his due I acknowledge that he inditeth not amisse if he did not defile and poison his penne with so huge a multitude of ougly venimous and vnsauoury tearmes But what account is to be made of choise picked and pleasing wordes when they be imployed not only to abuse and beguile simple soules but also to disgrace the sincere verity of Gods word surely for the debating of controuersies in religion plaine vsual speeches without painting or superfluity haue alwaies beene taken by the learned for most decent and expediēt according to that ancient Adage simplex est veritatis oratio the stile of truth is simple and plaine And where much colouring and flourishing is vsed there is no smal suspition of a badde cause and fraudulent dealing What neede bad M. Abbot to fil vp thirty sheetes of paper to giue answere vnto one sheete and halfe of mine doth it not argue to a man of vnderstanding that what he could not answere vnto directly in few wordes he would at least cloake with long circumstances and cast a mist before the Readers eies with gay glorious phrases that he might not see and discerne the truth Touching his frequent disgraceful and odious tearmes and most bitter rayling against the best sort of men on our side I would gladly learne how it can stand with Christian charity and modesty Sure I am that it consorteth ful euil with that sacred rule of the Apostle 2. Tim. 2. vers 24. The seruant of our Lord must not wrangle but be milde towardes al men apt to teach patient with modesty admonishing them that resist the truth And S. Peter telleth vs that the natural property of a true Christian is 1. Pet. 3. vers 9. To be modest and humble and not so much as to render euil for euil or curse for curse so farre off was he from encouraging any man to reuile and raile at them who neuer gaue him any one foule word in al their liues yea whome he neuer saw And he further biddeth vs to follow the example of Christ our great master who did not reuile when he was reuiled but hath in expresse wordes forbidden vs to vse any contemptuous or opprobrious speeches against our bretheren assuring vs before hand that he Math. 5. vers 23. Who shal say to his Christian brother thou foole shal be guilty of hel fire This and an hundred times more to the same purpose being set downe in the diuine Scriptures against bitter and barbarous speeches yet M. Abbot a professed Diuine seemeth to take a special delight in them and to esteeme them no smal ornaments of a Diuines stile otherwise he would not so often vse them I wote wel that the most milde and sweet pen-men are sometimes through zeale of the truth or by the ouerthwart dealing of their aduersary moued to let slip now and then a hard word or two but ordinarily or vpon euery smal occasion to fal into a fit of rayling and to vomit vp most rustical and ruffianlike taunts cannot but discouer a very corrupt and venimous stomacke In this one discourse of M. Abbots a diligent scauenger may rake together wel-neare a tumbrel ful of them I doe intreate the gentle Reader not to be offended with me if I doe here for verification of what I say trouble him with the view of some few of them The Bishop of Rome is seldome called by his right name but Antichrist Page 118. 124 146. 150. 162. the man of sinne that harpie of Rome filthy harlot filthy and vnnatural strumpet the whoore of Babilon and such like Religious men he tearmeth idle lossels and filthy belly-gods swarmes of Locusts Romish vermine ful gorged Friers and so foorth My selfe and others my bretheren False harlots witlesse sophisters blind Doctors abhominable hypocrites lewd caytifs the seede of the Deuil vncleane beasts foule mouthed dogs like vnto other swine of his fraternity base fugitiues false traytors the villany of our profession and innumerable others which cannot but conuince and demonstrate M. Abbot to be one of them whome the spirit of God hath liuely described when he wrote Rom. 3. vers 13. Their throat is an open sepulchre with their tongues they deale deceitfully the venim of serpents is vnder their lips their mouth is ful of malediction and bitternesse their feete swift to shedde bloud destruction and infelicity is in their waies and the way of peace they haue not knowne there is no feare of God before their eies And if M. Abbot scorne to be aduised by me his aduersary to forgoe this rude rhetorike of brabling and scolding women in latin called Canina eloquentia let him follow
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
v. 8. Rom. 16. vers 19. Your obedience is published into euery place But no maruaile to the vvise though he did not then make mention of her Supremacy for that did not belong to the Church or people of Rome but to S. Peter vvho vvhen S. Paul wrote that Epistle vvas scarse vvel setled there neither did that appertaine to the matter he created of Of pardons S. Paul teacheth in formal tearmes which both the Church of Corinth and he himselfe gaue vnto the incestuous Corinthian that then repented these be his wordes 2. Cor. 2. vers 10. And whom you haue pardoned any thing I also for my selfe also that which I haue pardoned if I haue pardoned any thing for you in the person of Christ that we be not circumuented of Sathan What can be more manifest then that the Apostle did release some part of the penance of that incestuous Corinthian at other mens request vvhich is properly to giue pardon and indulgence And if S. Paul in the person of Christ could so doe no doubt but S. Peter could doe as much and consequently other principal Pastours of Christes Church haue the same power and authority The last of M. Abbots instances is That S. Paul saith nothing of traditions wherein he sheweth himselfe not the least impudent for the Apostle speaketh of them very often He desireth the Romans to Rom. 16. vers 17. marke them that make dissentions and scandals contrary to the doctrine which you haue learned and to auoide them but the doctrine that they had then learned before S. Paul sent them this Epistle vvas by vvord of mouth and tradition for little or none of the new Testament was then written vvherefore the Apostle teacheth al men to be auoided that dissent from doctrine deliuered by tradition And in the Actes of the Apostles it is of record how S. Paul vvalking through Siria and Silicia confirming the Churches Act. 15. v. 41 Commanded them to keepe the precepts of the Apostles and of the Ancients Item vvhen they passed through the citties they Act. 16. v. 4. deliuered vnto them to keepe the decrees that were decreed by the Apostles and Ancients which were at Hierusalem and the Churches were confirmed in faith c. Where it also appeareth that those decrees vvere made matter of faith and necessary to be beleeued to saluation before they vvere written He doth also charge his best beloued disciple Timothy 1. Tim. 6. vers 20. To keepe the depositum that is the vvhole Christian doctrine deliuered vnto him by word of mouth as the best Authours take it auoiding the prophane nouelty of voices and oppositions of falsly called knowledge Againe he commandeth 2. Tim. 2. vers 2. him to commend to faithful men the thinges which thou hast heard of me by many witnesses Was not this to preach such doctrine as he had receiued by Apostolike tradition without writing And further vvhich suppresseth al the vaine cauils of the sectaries he saith 2. Thessal 2. vers 15. Therefore bretheren stand and hold the traditions which you haue learned whether it be by word or by our Epistle where you see that some traditions went by word of mouth from hand to hand aswel as some others were vvritten and vvere as wel to be holden and stood too as the written proceeding from the same fountaine of truth Gods spirit Thus much in answere vnto the instances proposed by M. Abbot vvhich he very ignorantly and insolently auoucheth to haue no proofe or sound of proofe out of S. Paul I could vvere it not to auoide tediousnesse adde the like confirmation of most controuersies out of the same blessed Apostle as that 1. Tim. 3. vers 15. the Church is the pillar and ground of truth vvherefore any man may most assuredly repose his faith vpon her declaration That Christ gaue Ephes 4. v. 11. 13. Pastors and Doctors to the edifying of that his mistical body vntil we meete al in the vnity of faith c. Therefore the Church shal not faile in faith vntil the day of judgement nor be inuisible that hath visible Pastors and teachers Also Hebr. 5. vers 1. that Priests are chosen from among men and appointed for men in those thinges that appertaine to God that they may offer gifts and sacrifices for sinne That Preachers and 1. Cor. 3. v. 9. Priests are Gods coadjutors and helpers and not only idle instruments That S. Paul and Timothy 1. Cor. 9. vers 23. 1. did saue other men and therefore no blasphemy to pray to Saints to helpe and saue vs. That S. Paul did Tim. 4. vers 16. accomplish those thinges that want to the passions of Christ in his flesh for Christes body which is the Church therefore Christes passion doth not take away our owne satisfaction That he a Colloss 1. vers 24. 1. Cor. 9. vers 16. gloried in preaching the Gospel of free cost which was a worke of supererogation That b Ephes 5. vers 32. Marriage is a great Sacrament That c 1. Tim. 4. vers 23. grace was giuen to Timothy by the imposition of the handes of Priest-hood vvhence it followeth that Matrimony and holy Orders be true and perfect Sacraments But vvhat doe I I should be too long if I would prosecute al that which the Apostle hath left in vvriting in fauour defence of the Roman faith This I doubt not wil suffice to confront his shamelesse impudency that blushed not to affirme there vvas not a vvord in S. Paul that sounded for the Catholike but al in shew at least for the Protestant As for S. Peter I vvil wholy omit him because the Protestants haue smal confidence in him Here I may be bold I hope to turne vpon M. Abbot this dilemma and forked argument vvhich S. Augustine framed against the Manichean Adimantus Lib. 1. cont Adimant Hoc si imprudens fecit nihil caecius si autem sciens nihil sceleratius If M. Abbot did ignorantly affirme S. Paul to haue said nothing for the Roman Catholikes what could be more blind then not to be able to discerne any thing in such cleare light if he said it vvittingly knowing the contrary then did he it most vvickedly so to lie against his owne conscience to draw after him selfe other men into errour and perdition ROBERT ABBOT WEL M. Bishop let vs leaue Peter and Paul for heretikes let vs see vvhether those that succeeded did al teach the same doctrine that the Church of Rome now teacheth Hollinshead descript of Britan. ca. 7. Eleutherius the bishop of Rome being sent vnto by Lucius king of this realme for a copy of the Roman constitutions for the gouernement of this new conuerted Church and of the imperial lawes for the better ordering of his common wealth about 150. yeares after the death of Christ for answere writeth vnto him Annals of England by Iohn Stow. That hauing receiued in his Kingdome the law and
no man of any other country might afterwards doubt of their so approued sanctity To M. Abbots question I then answere that euen by the order of S. Peter and S. Paul Clemens l. 8. Constit c. 39. S. Stephen was Canonized for a Martir and a festiual day kept in remembrance of his glorious death The like order was obserued for the Apostles and other Martirs And from that time downe to this time I could proue if neede were Canonization of Saints not only by the Bishops of Rome but by the testimony and practise of the best Bishops and Doctors of the Christian religion vvhat ignorance then in al antiquity doth this man bewray by this impertinent demand More impudent yet is this his next Who euer beleeued or taught as it is now in the Roman Church that the Bishops blessing is the forgiuenesse of venial sinnes He citeth in the Margent the Annotations in the Rhemes Testament vpon the 10. of S. Mathew and 12. verse vvhich being looked into doth conuince M. Abbot of vnspeakable impudency Lib. 9. in Lucam L. 22. de Ciuit Dei c. 8. He saw there S. Ambrose alleaged formally to confirme that the Bishops blessing doth remit venial sinnes He could not choose also but see S. Augustine and others quoted in the Margent in commendation of the Bishops blessing vvho else where vvith the Councel of Carthage reproueth the Pelagian Heretikes Epistola 90. for holding that the Bishops blessing was giuen to the people in vaine Seing then that both S. Ambrose and S. Augustine with other more auncient Fathers and Doctors of the Church did grounding themselues vpon Christes owne word and promise teach that the Bishops blessing vvas of great vertue and that it doth namely forgiue venial sinnes by the verdict at least of S. Ambrose that most holy and learned Bishop whose antiquity grauity and sanctity is more to be respected then a thousand of such light prophane Abbots was it not I say incredible and most shameful audacity to demand who euer beleeued or taught that when he saw before his eies such worthy Authours alleaged for it this passeth so farre al ordinary audatious impudency that I know not how to stile it Other innouations he wil of courtesie passe ouer to further occasion but for these jolly points whereof the greatest is scarce worth a pinne he requireth satisfaction vvhich being so readily and easily giuen him he wil belike become a new man if he could once be perswaded to giue ouer lying and trusting to his artificial colouring of lies In the meane season this which I haue said wil I hope serue to satisfie the indifferent reader that the principal pillars of the Church of Rome in her most flourishing estate haue in al points taught the same doctrine that the present Church of Rome doth now teach And it is one of M. Abbots truthes that is to say a most bright glistering vntruth that as Theseus shippe was in continuance of time by putting in of new plankes wholy altered so is now the doctrine of the Church of Rome For I haue before most euidently proued out of authentike recordes of the ancient Bishops of Rome that they beleeued and taught the Real presence and sacrifice of the Masse Praying to Saints Worshipping of their Relikes and Images Purgatory and praier for the dead Auricular confession Workes of satisfaction and supererogation Merit of good workes the Vowes of religious persons the Popes supremacy Briefly al the points in controuersie betweene the Protestants and vs as may more at large be seene in the reformation of M. Perkins Deformed Catholike vvherefore the similitude of Theseus shippe which M. Abbot borrowed of a Catholike treating of another subject vvil not serue his turne but may be more aptly returned vpon themselues vvho bragge and beare the world in hand that they haue reformed al the errours of the Church and brought it vnto the purity of the Apostles times vvhereas in truth they haue plucked vp most of the plankes and boordes of Christes shippe by oppugning most of the articles of the Christian faith and doe what in them lieth to build vp a rotten Thesean shippe of old condemned errours to steale away the golden fleece of Christes true shippe that is to pil and poul the true Catholike Christian of that white fleece of innocency which he receiued in baptisme or recouered by reconciliation to saile after Theseus towardes Paganisme and the infernal gulfe of hel Now because M. Abbot hath here indeauoured to staine the pure and cleane sanctity of our religion with the spots and yron-mooles of errors and heresie I wil to requite his paines giue a touch vnto some special points of erronious doctrine noted by the best Authours for such in expresse tearmes vvhich the Protestants haue as it were raked out of the dunghil of rascal and reprobate miscreants and doe now a-fresh deliuer the same nothing in manner disguised vnto their miserable followers for the purity of the Gospel Yea some of the same are so euident and cleare that they are constrained to defend the authours of them for learned and godly men though by al antiquity they vvere condemned for ignorant and infamous Heretikes and to note the most holy and best vnderstanding and juditious Fathers as lesse skilful then these other erring companions For example Aërius both a knowne and professed Arrian Heretike and also vnknowne to the world for any monument of learning or vertue and therefore likened by Epiphanius to a Beetle and Horse-flie only notorious for these his errours taught first That we ought not to offer sacrifice or to pray for the soules departed Secondly That we ought not to keepe any set times or appointed daies of fasting but when any man wil then let him fast that we may not seeme to be vnder the law For these two points specially that Arrian Aërius vvas Cronicled for a notorious Heretike both by Epiphanius a most holy learned and auncient Grecian Bishop and by S. Augustine one of the most famous lights of the Latin Church the later of whom liued 1200. yeares past Neuerthelesse the Protestants preferre the odde inuentions of that contemptible obscure and blinde Arrian before the judgement of these most renowmed Doctors of Christs Church Must he not then be a very simple or rather sencelesse creature that vnderstanding so much vvil notwithstanding follow them Againe Iouinian was so meane a scholler that he was not able to write his owne minde in good and congruous latin wherefore S. Hierome vvas faine to helpe him out with it and doth as he tearmeth it out of his darke vvorkes cast serpents as it vvere out of their holes into the light Lib. 1. cont Iouin cap. 1. that they may be seene and slaine What vvere these venimous blinde-wormes trow you you shal heare in that most zealous and learned Doctors owne words Iouinian saith first Lib. 1. cont Iouin cap. 2. That Virgins Widowes and married Women baptized if they differ not
from their parents kinsfolkes and friendes being content to liue vpon Gods prouidence and that poore pittance which the impouerished estate of some few Catholikes wil afford them The Protestant Ministers who by their profession are capable of fat benefices headships of houses Deanaries and such like dignities and commodities may be truly suspected to bend their studies that way and to maintaine heresies in hope of gaine and promotion and they who cannot be satisfied with two or three of those great liuings joyned togither or with one Bishoprick alone but would haue Bishoprickes and Deanaries vnited such men may indeede rightly be suspected to make marchandize of mens soules for filthy lucres sake but to impute couetousnesse vnto seminary Priests who haue debarred themselues of al preferment both spiritual and temporal which their Country yeeldeth to men of their profession and can looke for no other promotion there then a halter at Tyburne was no lesse shameful then witlesse impudency Briefly M. Abbot by tearing Gods wordes in peeces and patching it vp againe with his owne wordes ful il-fauouredly and by applying it most absurdly is found to offer as great injury to it as he hath done vnto those holy ancient learned Fathers aforesaid who were by the spirit of God selected to be the principal expounders of it So that finally whether you regard the handling of Scriptures or Fathers you shal seldome light vpon any Diuine that doth performe it more insufficiently shal I say or more perfidiously neuerthelesse he sets such a brasen face on the matter speaketh so confidently conueieth it so cunningly and doth gild it ouer so artificially that the credulous and vnwary reader would thinke him to be some jolly fellow and a rare flourishing writer But be that wil not take vaine wordes for good paiment nor tricks and shifts for sufficient proofes but wil weigh his arguments wel and diligently examine his testimonies he shal quickly discouer M. Abbots weakenesse and finde him to be one of the most shallow and beggerliest writers of these daies for he like a mount-banke indeede to returne his owne wordes vpon him setteth out for fresh and new marchandize the very rif-raf and refuse of other Protestant authors and that which hath beene an hundred times answered vnto by the learned on our side In him therefore is truly verified that witty obseruation of S. Augustine Lib. 1 cont Gaud. c. 39. vttered against the Donatist Gaudentius Nihil assert praeter lassum quassum he bringeth nothing that hath not beene already by his owne comâ—â—nions wearied out and as it were tired by ouer often vsing and 〈◊〉 our party so shaken battered and beaten that it cannot be but a foule â—sgrace among the learned to put into light and to set to sale so base â—erworne thrid-bare and ragged stuffe This I hope wil suffice for a preamble to aduertise the indifferent â—ader what opinion he is to conceiue and carry of M. Abbots writings â—â—e rest I remit to the Treatise it selfe desiring the juditious reader to â—â—are with those manifold difficulties which we that liue in the land haue in this time of persecution both to compose and to print our bookes which duly considered he wil not greatly blame our slownesse if our workes come not foorth so speedily as he may wel expect and we doe greatly desire Almighty God whose glory we seeke and for whom we labour in the conuersion and right instruction of Christian soules vouchsafe to send his heauenly blessing on our poore trauailes and vpon al them who with good intention shal reade them ouer MASTER ABBOTS EPISTLE TO HIS MAIESTY AMONG the manifold benefits which the diuine prouidence hath yeelded vnto vs by the happy entrance of your most sacred Majesty to the imperial Crowne of this realme we cannot but most especially recognize that vvhich we take to be the pillar and vpholder of the rest the preseruaâ—n of true religion and continuance of the Gospel of Christ â—hich albeit it be a singuler and inestimable mercy of God yet â—ere is found amongst vs a vipers broode a malecontented Samaâ—an generation which neuer ceasseth whining and repining there 〈◊〉 accounting this blessing of God to vs a great wrong to them â—hilest by a Cachexie and corrupt disposition of the stomacke â—ey better brooke the Onions and Garleeke of Aegipt then the â—anna of heauen and bread of Angels and haue eares more deâ—hted with the Mermaides notes and inchanting musicke of the â—oore of Babilon then with the plaine-song of true religion diâ—cted by the simplicity of the word of God Therefore as in the â—ies of our late most gratious Queene they neuer rested working bring this land againe vnder the slauery and bondage of the â—n of sinne so since your Majesties comming to the Crowne â—â—ey haue beene stil plotting the same not only by attempting â—ur Highnesse subjects but also labouring in their Petitions and â—dicatory Epistles to draw your Majesty one vvay or other to â—nsort with them in their damnable and accursed deuises And 〈◊〉 Mount-bankes doe set foorth base wares with magnifical and lofty wordes so doe they with braue tearmes labour to grace a counterfait and bastard faith and in their supplications haue â—â—unted to your Majesty of a religion and neuer rest to commend a religion which indeede in the questioned part thereof is no other but a refined heresie compounded of sundry ancient heresies only clarified by Schoole-tricks from the more feculent and grosse parts thereof THE ANSVVERE TO M. ABBOTS EPISTLE TO HIS MAIESTY VVILLIAM BISHOP THIS Epistle consisting partly vpon vaunts of their owne new-no-religion but more specially in a most bitter inuectiue against ours may for the former part be easily answered because that in al his Epistle he hath not produced one seely proofe of any parcel of it but only auoucheth in a certaine graue Ministerial confidence that their counterfait superstition is the plaine-song oâ— truth directed by the simplicity of Gods word which when he goeth about to verifie an answere shal be giuen him In the meane season we contrariwise take their profession of faith to be no better then a heape of ragged errors raked out of the dunghil of old condemned heresies though freshly trimmed vp and varnished ouer deceitfully with the glosse of Gods word after their owne interpretation And touching their pretended diuine seruice vvere pute it as worthely we may to be a prophane mingle-mangle compounded of some of the old and some of the new by humorous nouellers to please men in authority that they might there by shoulder out their betters and shuffle in themselues though most vnworthy into the highest places of dignity and best benefices of the land This briefly may serue for answere vnto thâ— which M. Abbot speaketh in praise of his owne religion Now to those grieuous and malicious slanders which he powâ—â—h foorth aboundantly against the poore Catholikes The first is â—â—at they are a vipers broode and a male contented Samaritan generation â—ood
wordes gentle Sir and vntil you haue gotten the credit of â—â—other S. Iohn Baptist which wil not be this yeare beare with vs â—â—ough we cannot brooke such foule wordes so wrongfully cast â—pon vs Let it be considered whether those tearmes doe not raâ—her fit men of your owne coate and profession Young vipers to â—â—eepe into this world doe gnaw out their dammes bellies and to â—et the vse of life to themselues doe kil those that gaue them life â—â—e not the Protestants trow you such kinde of creatures did â—â—ey not receiue their christendome and new birth by Catholikes â—â—at were their Predecessors and doe they not by al meanes seeke â—â—e ouerthrow and destruction of them by whom they were reâ—â—nerated and borne a-new If the Catholikes had beene descenâ—â—d from the Protestants and had put them downe to set vp them â—â—lues M. Abbots reproch might haue had some col our of truth â—â—t the contrary being so notorious that the Protestants issued of â—â—e Catholikes and to hatch the vipers of their venimous errors â—â—d as much as in them lay procure the destruction of their Anâ—â—stors faith and religion who can doubt but that the Protestants â—e much more like the vipers brood then the Catholikes be The â—â—me may be said of the Samaritan generation vvho albeit they â—â—etended to be the off-spring of Iacob Iob. 4. and to haue the true vvorâ—â—ip of God in the mount Garazin yet vvere indeede Idolators â—â—d by force and vsurpation held that part of the country which â—â—as the ancient right of the Israelites And because they could 〈◊〉 quietly possesse it as they thought vvithout they serued the â—od of Israel also 4. Reg. 17. they got some Priests of the Israelites among â—â—em at the first to reach them their rites and ceremonies and so â—â—rued together both the God of Israel and each people their seâ—â—ral Gods besides Loe vvhat it is to be a Samaritan generation â—â—e not the Protestants their cosen germans or very neare kinsâ—en They vaunt themselues to be lineally descended of the Apoâ—â—les and to serue God most purely but they can make no better â—â—oofe of their pedigree and lawful succession from the Apostles â—hen the Samaritans could doe of their natural discent from Iacob â—herefore they are strangers borne of the sinnes of the people and raised out of the ashes of old rotten Heretikes that haue no right vnto any roomes in the Catholike and Apostolike Church no more then the Assirians had vnto the land of Israel Againe being entred into possession of the Church-liuinges by violence did they not for feare of displeasing the people that might perhaps haue hoised them out againe joine very many rites of the old seruice vvith their new deuises and gotte not one only aâ— the Samaritans did but many of our Priests to instruct them in the old ceremonies euen as the Samaritans for pure feare serued the God of Israel vvith their owne Idols so that in euery respect the Protestant progeny is proued to resemble to the life a Samaritan generation Now the Catholikes that haue not forcibly driuen the Protestants out of their ancient country nor taken any of their Ministers to teach them how to serue their Lord but succeeding lineally the Apostles as in place so in doctrine and religion can with no reason be called a Samaritan generation and consequently M. Abbot vvas fouly ouer-seene to charge vs with the imputation of such contumelies that doe in no sort touch vs but doe hitte themselues home In which he that would be taken for a great Oratour must needes confesse that he much forgot the wise counsel of the prince of Oratours Cicero who saith Qui alterum criminis accuset c. He that accuseth another man of any crime ought before-hand diligently to consider that be himselfe be not guilty of the same for it is a grosse and intollerable impudency to vpbraide another with that wherein your selfe are most faulty But herein as in many such like M. Abbot thought it more policy belike to imitate those infamous Elders vvho fearing to be accused truly by chast Susanna of their outragious attempt began first to burthen her vvrongfully vvith the accusation of forged crimes If therefore he speede no better therein then they did let him thanke himselfe for his badde choise I omit here his manifold other spiteful tearmes against his Holinesse and other inferiour persons as the ordinary flowers of his rusty rhethorike yet I cannot but note that he doth repeate againe and againe the vvord Religion too too scornefully for a man that maketh account of any religion and may not let passe that incongruity vvhich M. Abbot being a great Architect of wordes hath committed in his owne art For in the fore-front of his dedication he hath placed such a number of base rascal vile wordes as must needes seeme very vnfit to present vnto so high a Majesty as is the Monarke of great Britanny whose most ciuil and delicate eares may not abide the sound of such rude and harsh speeches as be for example Vipers broode whoore bastard slauery damnable accursed inchaunting whining repining onions garleeke feculent cachexy and such like a dainty messe of wordes no doubt and meete to be tendered vnto so juditious a Prince for a choise breake-fast Page 39. Ioine here vnto that which M. Philpot as he saith in great heate of spirit answered D oct Chadsey Afore God you are bare-arsed in al your religion and many of the same sort wherewith his vvritinges are besmeared and then judge whether they doe not smel more rankly of some noisome tan-fat then sauour of any ciuility and whether that old Adage may not be verified in him That which is bredde in the bone wil neuer out of the flesh otherwise the study of Philosophy in so famous an Vniuersity and chiefly the profession of Diuinity vvould haue weaned him from such rustical and homely tearmes and haue taught him to vse more ciuility in his writinges dedicated specially to so high a Majesty Let vs proceede ROBERT ABBOT AMONGST the rest one Doctor Bishop a secular and seminary Priest a man of special reputation among them and chosen to be a maine stickler in the late contentions of the secular Priests against the Iesuites hath taken vpon him to sollicite your Majesty in that behalfe and hauing apprehended a speech or two deliuered from your Majesties owne mouth in the conference of Hampton-Court would make you beleeue that if you wil stand vnto what your selfe haue deliuered you must needes admit their Catacatholike tradition to be the Catholike and true faith Whose Epistle to your Majesty when I had perused and examined the answering of the vvhole booke being by authority vnder your Majesty committed vnto me I could not but wonder that the author of it durst offer it being so ful of falshood and childish folly to a Prince so learned and wel able to judge thereof but that I considered that one vntruth must
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
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
censured a base and beggarly vassal for shewing my selfe sorrowful for my Princes misfortune what stile deserues he for such outragious reproches bealched forth against the highest Bishop of Christes Church Now whereas M. Abbot boldly auerreth That thereby his Majesty hath learned to cast off the yoke of bondage by which other Princes are enthralled to a beast sauing his reuerence I answere that other Kinges nourished in countries accounted as ciuil to say the least as Scotland vvil not change that their bondage vvith his Majesties supposed liberty and freedome because they hold it farre better to enjoy the direction and assistance of the Bishop of Rome for the vniforme and peacible gouernement of their Clergy according vnto the ancient Canons of the Church then either to take it into their owne handes or to cōmit it to the discretion of Consistory Ministers or to any other sort of late deuised Ecclesiastical plat-formes Godly wise and vnderstanding Kings vvil no doubt consider that some who perswade them to cast off such yokes are very false Parasites no sound and true harted subjects because it is said of Kinges out of il counsel in the second Psalme Let vs breake their bandes and let vs cast from vs their yoke vvhereas contrariwise in the same place the spirit of God speakes thus to Princes Apprehendite disciplinam Receiue discipline that is obserue al good orders and take correction least that our Lord waxe angry with you and then you perish from the right way And if they themselues should so much forget their duty to God and respect to his holy Church as to seeke the vtter ruine and subuersion of it yet very reason teacheth them that it is farre more safe orderly and expedient that there should be one only supreme Pastour assisted with the graue counsel of some of the wiser sort of euery Christian country as the Popes holinesse is with the counsel of his most graue wise and learned Cardinals to controule and correct them then to be left to the mercy of the Ministers of euery country and to the tumultuous reformation of the rash and giddy multitude who by the cōmon consent of the best learned Protestants must take their Prince in hand and belabour him if he goe about to oppresse the Gospel as hath beene before proued To proceede is it not a rare pranke of a parasite to auouch that an ancient student in diuinity must needes stand dumbe like an Asse before his Majesty and not be able to answere him one word in his owne profession but the Church the Church the Fathers the Fathers I vvish hartily that his excellent Majesty would match me with no meaner a man then Doctor Abbot he that professeth himselfe able to stoppe al mens mouthes to alleage not only the Church and the Fathers but the Scripture the Scripture and by his Highnesse authentike judgement approue him to haue the better cause that can pertinently cite most plaine texts of Scripture for their religion I make no doubt but the Protestant part notwithstāding their common craking of the vvord of God should goe to the ground Marry vvhen vve auouch holy Scripture for vs in as expresse tearmes as can be deuised they wil not yeeld but deuise most extrauagant glosses to fly from the euident testimony of Gods most holy word whereupon we are compelled to make recourse vnto the definition of the Church of God Iob. 16. v. 13. Which is guided by the spirit of God vnto al truth and vnto the learned commentaries of the most ancient holy and juditious Fathers vvho vvere for their times appointed by the holy Ghost to rule and instruct the same his Church that seing how they vnderstood the holy Scriptures vve may by their euen and vnpartial line and square direct our judgement in the true sence of holy Scripture vvhich is the principal cause why we rely so much vpon the Church and Fathers and for vvhich he so scornefully vpbraideth vs vvith the Church the Church the Fathers the Fathers And here to returne one of M. Abbots sharpe wordes vpon himselfe vvhat a dissembling hipocrite was he to say that when al was done we could not make any thing good by either Church or Fathers Sect. 9. 10. when as he himself doth plainly confesse that S. Augustine S. Hierome Epiphanius and diuers other Fathers be flat for vs and is driuen roundly to deny their authority and to preferre the opinions of condemned Heretikes Iouinian Vigilantius and Aërius before these most renowmed Doctors and Pastors As grosse and palpable an vntruth is that vvhich followeth That the Catholikes be not heauily persecuted by the state whereas al their goodes and chattels be vvholy confiscate and two partes of their landes their bodies at pleasure subject to prison there to lie without baile or mainprise their persons daily in danger of death for receiuing or any vvay maintaining their Pastours to omit al other their oppressions which be almost innumerable but belike because al Catholikes be not by most cruel death suddainly made away this Minister of bloud accounteth their persecution light and easie And vvhereas he so enlargeth the short and smal persecution of their bretheren I doe offer to joine with him in this issue that more Catholike Priests Religious men and others haue beene tormented murthered and most despitefully slaine by men of their religion within the compasse of two Realmes France and England during the only time of Queene Elizabeth her raigne then were of Protestants and men of al other Sects for a thousand yeares before in those countries yea take to them also al Spaine and Italy The Donatists and al other sectaries doe suffer persecution as S. Augustine truly saith for their obstinate folly vvhat of that ergo whosoeuer suffereth persecution for his religion is a foole what a foolish reason in this then were the Apostles and al the best Christians fooles But M. Abbot saith We be children and can yeeld no reason for that we suffer but what ignorance affordeth vs to wit we must cleaue to the Church and follow our fore-fathers Surely that were a foule fault that we as children should obey our Mother the holy Church and follow the faith and religion of our fore-fathers But first it is most palpably false that we can yeeld no other reason for our religion as our bookes euidently doe conuince Then if we had no other reason but that one it alone were sufficient for it is an article of our Creede to beleeue the Church and S. Paul assureth vs 1. Tim. 3. vers 15. That the Church is the pillar and ground of truth vvhereupon this is receiued as a principle of faith among the ancient Fathers allowed euen by Protestants themselues That he that hath not the Church to his Mother shal neuer haue God to his Father he therefore that cleaueth fast vnto the firme pillar of the Church and followeth her precepts as of a most faithful Mother can neuer goe astray
in steede of God WILLIAM BISHOP WHAT a worthy graue Preface he vseth to assure men that vve wil not deny S. Paul nor his Epistle to the Romans vvhich neuer were called in doubt by any man But good S ir vvhiles you muse and busie your head so much vpon bables you forget or wilfully mistake the very point of the question Was the Church of Rome at her most flourishing estate when S. Paul wrote that Epistle to the Romans was her faith then most renowmed ouer al the world as you write nothing lesse for not the tenne thousand part of that most populous Citty was then conuerted to the faith and they that had receiued the Christian faith were very nouices in it and stoode in great neede of the Apostles diuine instructions Any reasonable man would rather judge that the Church of Rome then came first to her most flourishing estate when Idolatry and al kind of superstition was put to silence and banished out of her vvhen the Christian religion was publikly preached countenanced by the Emperours authority which was not before the raigne of Constantine the great our most glorious country-man vvherefore M. Abbots first fault is that he shooteth farre vvide from the marke vvhich he should haue aimed at principally The second is more nice yet in one that would seeme so acute not to be excused It is that he taketh an Epistle written to the Romans for their instruction and correction as if it were a declaration and profession of their faith vvhen as al men know such a letter might containe many thinges vvhich they had not heard off before Further yet that you may see how nothing can passe his fingers vvithout some legerdemaine marke how he englisheth Theodorets wordes Dogmatum pertractationem The handling of opinions is by him translated al points of doctrine vvhereas it rather signifieth some then al opinions or lessons But I wil let these ouer-sights passe as flea-bitings and follow him whither he pleaseth to wāder that euery man may see when he is permitted to say what he liketh best that in truth he can alleage out of S. Paul nothing of moment against the Catholike faith S. Paul saith he is wholy against you and for vs. Quickly said but wil not be so soone proued First he condemneth the worshipping of Saints and Saints Images in that he reproueth the Heathens for changing the glory of the incorruptible God into the similitude of the Image of a corruptible man O noble disputer and wel worthy the whippe because we may not make false Gods or giue the glory of God vnto Idols may vve not therefore yeeld vnto Saints their due vvorship might not S. Paul whiles he liued as al other most Godly men be reuerenced and vvorshipped for their most excellent spiritual and religions vertues with a kinde of holy and religious respect euen as Knights and Lordes and other worldly men are vvorshipped and honoured for their temporal callings and endowments with temporal worship vvithout robbing God of his honour Is the Lord or Master dishonoured and spoiled of his due reuerence and respect if his seruants for his sake be much made off and respected yet with such due regard only as is meete for their degree This is so childish and palpable that if the Protestants were not resolued to sticke obstinately to their errours how grosse soeuer they be they vvould for very shame not once more name it To the next ROBERT ABBOT PAVL saith and we say the same that Ibid. vers 17. the righteousnesse of God is from faith to faith you say otherwise that it is from faith to workes that faith is but the entrance to workes and that in workes the righteousnesse of God doth properly consist WILLIAM BISHOP THE sentence of S. Paul is mangled his wordes are for the justice or righteousnesse of God is reuealed therein in the Gospel by faith into faith which are obscure and subject to diuers expositions The most common is that Christ the justice of God is reuealed in the Gospel by conferring the faith of them that liued before the Gospel vvith their faith that liued vnder it the faith of them who liue in the Gospel giuing great light for the cleerer vnderstanding of such thinges as were taught of Christmore darkely in the law and Prophets This being the literal sence of this place what is here for mans justification by only faith where only mention is made of Gods justice and not one vvord of the imputation of it to man but of the reuelation of it in the Gospel What a foule mistaking is this alas his pouerty of spirit and want of good armour compelleth him to lay hand on any vveapons how simple and weake soeuer In the next verse it is plainly shewed that God did grieuously punish al them vvho liued wickedly notwithstanding they held the right faith for saith S. Paul Rom. 1. v. 18. the wrath of God from heauen is reuealed vpon al impiety and vnrighteousnesse of those men that retaine or hold the truth of God in injustice Whence it followeth first that men may haue a true faith without good workes for they held the truth of God being themselues wicked Secondly that the same faith would not auaile them aught nor saue them from the just wrath of God if it were not quickned by good workes ROBERT ABBOT THE Apostle in expresse termes affirmeth Rom. 4. v. 6. imputation of righteousnesse vvithout vvorkes We doe the same but you professedly dispute against it WILLIAM BISHOP WE hold with the Apostle that vvorkes be not the cause of the first justification whereof he there treateth nor to deserue it though inspired with Gods grace they doe prepare vs and make vs fit to receiue the gift of justification neither doe the Protestants wholy exclude workes from this justification vvhen they doe require true repentance which consisteth of many good workes as necessary thereto We hold that justice is increased by good workes which we cal the second justification against which the Apostle speaketh not a vvord but doth confirme it vvhen he saith in the same Epistle Rom. 2. v. 13. Not the hearers of the law are just with God but the doers of the law shal be justified Marke how by doing of the law which is by doing good workes men are justified with God and not only declared just before men as the Protestants glose the matter Now touching See the place Rom. 4. v. 6. imputation of righteousnesse the Apostle speaketh not like a Protestant of the outward imputation of Christs justice to vs but of inherent justice to wit of faith vvhich worketh by charity which are qualities Rom. 6. powred into our harts by the holy Ghost so that there is only a bare sound of wordes for the Protestants the true substance of the Text making wholy for the Catholikes ROBERT ABBOT PAVL teacheth that Rom. 6. v. 23. Page 98. eternal life is the gift of God through IESVS
Christ our Lord but you M. Bishop tel vs That al who are of yeares must either by their good carriage deserue eternal life or else for their badde behauiour be disinherited WILLIAM BISHOP IN the same place you had a large solution of this objection but he that hath made a couenant with hel vvil not looke vpon that vvhich might helpe him to heauen We teach vvith the Apostle and vvith his faithful interpreter S. Augustine That eternal life is the gift of God both originally because we must receiue grace by the free gift of God before we can doe any thing that doth deserue the joies of heauen and also principally the vvhole vertue and value of our merits doe proceede of the dignity of Gods grace in vs which doth eleuate and giue such worth to our workes that they thereby deserue life euerlasting Notwithstanding if we take not hold on Gods grace vvhen it is freely offered vs and doe not concurre with it to the effecting of good workes we shal neuer be saued and this our working with the grace of God deserues heauen both which are proued by this sentence of the same Apostle Rom. 2. vers 6.7 8. God wil render to euery man according to his workes to them truly that according to patience in good workes seeke glory and honour and incorruption life eternal to them that are of contention and that obey not the truth but giue credit to iniquity wrath and indignation where you may see in expresse tearmes eternal life to be rendered and repaid for good workes to such men as diligently seeke to doe them and to others vvho refuse to obey the truth and rather choose to beleeue lies and to liue wickedly eternal death and damnation ROBERT ABBOT HE telleth vs againe and againe that Rom. 7. vers 7. 8. concupiscence is sinne to lust is to sinne and that by the law it is knowne so to be vve say the same and you goe about to make vs beleeue that it is no sinne WILLIAM BISHOP THE Apostle telleth vs againe and againe that our Sauiour Christ IESVS was made 2. Cor. 5 21. sinne and yet no Christian is so simple as to take him to be properly sinne but the Rom. 8. v. 3. bost or satisfaction for sinne so vvhen the Apostle calleth concupiscence sinne we vnderstand him with S. Augustine that it is not sinne properly yet so called not vnaptly both becâ—use it is the effect and remnant of original sinne and doth also pricke vs forward to actual sinne but if by helpe of the grace of God we represse it we are deliuered from the infection and guilt of it Which S. Paul in the very same chapter declareth when he demandeth Lib. 1. cont duas Epistol Pelag c. 10. Lib. 1. de Nupt. CoÌ„cupis cap. 23. * Ibid. v. 25. Who shal deliuer me from this body of death he answereth presently the grace of God by IESVS Christ our Lord. And againe that profound Doctor S. Augustine argueth very soundly out of the same sentence vvhere concupiscence is called sinne but now not I worke it any more but the sinne that is in me that the Apostle could not meane sinne properly which cannot saith he be committed without the consent of our minde Lib. 6. cont Iulian. c. 23. but that had no consent of the minde to it because it vvas not the Apostle that did worke it Now how can that be the euil worke of a man if the man himselfe doe not vvorke it as the Apostle saith expressely not I doe worke it Lastly the same Apostle teacheth that sinne hath no dominion ouer them that are vnder grace which were false if concupiscence were properly sinne for that hath such dominion ouer euery good body that they cannot auoide the motion and sting of it No not S. Paul could be 2. Cor. 12. vers 8. cleerely deliuered from that pricke of thâ— flesh though he praied most earnestly for it vvherefore by the testimony of S. Paul himselfe concupiscence is not properly sinne no more is it to lust if lust be taken for the first motions of concupiscence But Iacob 1. vers 15. concupiscence when it hath conceiued as S. Iames speaketh that is by our liking beginneth to take hold on vs bringeth forth sinne yet but venial marry when it is consummate by our consent or long lingring in it then it engendreth death that is mortal sinne ROBERT ABBOT S. PAVL saith of the spirit of adoption the same spirit beareth witnesse with our spirit that we are the Sonnes of God but you say we haue no such witnesse whereby we should beleeue that we are the Sonnes of God WILLIAM BISHOP AND that vve say vpon good consideration for we must not beleeue with the Christian faith which is free from al feare any thing that is not assured and most certaine Now the spirit of God doth not beare vs vvitnesse so absolutely and assuredly that we are the sonnes of God but vnder a condition which is not certaine to vvit that we be the sonnes and heires of God Rom. 8. v. 17. Si tamen compatimur yet if we suffer with him that we also may be glorified with him but whether we shal suffer with him and constantly to the end beare out al persecutions we know not so assuredly because as our Sauiour fore-telleth Luc. 8. v. 13. There be some that for a time beleeue and in time of temptation doe reuolt Was it not then a tricke of a false marchant to strike off the one halfe of the Apostles sentence that the other might seeme currant for him now no man doth more plainly or roundly beate downe their presumption vvho assure themselues of saluation then S. Paul as in many other places so in this very Epistle to the Romans in these wordes Cap. 11. v. 20. Wel because of their incredulity they the Iewes were broken off but thou Gentil by faith dost stand be not to highly wise but feare For if God hath not spared the natural boughes least perhaps be wil not spare thee neither see then the goodnesse and seuerity of God vpon them surely that are fallen the seuerity but vpon thee the goodnesse of God if thou abide in his goodnesse otherwise thou shalt also be cut off c. Can any thing be more perspicuously declared then that some such who were in grace once afterwardes fel and were cut off for euer and that some others stand in grace who if they looke not wel to their footing may also fal and become reprobate the Apostle directly forewarning those men vvho make themselues so sure of their saluation not to be so highly wise but to feare their owne frailty and weakenesse least otherwise they fal as many had done before them If this plaine discourse and those formal speeches vttered by the holy Ghost wil not serue to shake men out of their security of saluation I cannot see what may possibly doe it ROBERT
ABBOT PAVL saith the Rom. 8 v. 18. sufferinges of this time are not worthy of the glory that shal be reuealed vnto vs but you say they are vvorthy WILLIAM BISHOP I Say that M. Abbot hath gotten such a custome of abusing Gods word that he scarce alleageth one sentence of it vvithout one paltry shift or other The wordes of S. Paul truly translated are Our sufferinges are not worthy to the glory or as our English phrase is are not to be compared to the glory of c. that is our labours or paines are not either so great and waighty or of so long endurance as be the joies of heauen yet through the dignity which we receiue by being made members of Christ and by the vertue of Gods grace wherewith those workes be wrought and by the promise of God both we are accounted vvorthy of heauen according to S. Pauls owne phrase 2. Thessal 1. vers 5. Which persecutions you sustaine that you may be counted worthy the Kingdome of God and our sufferinges meritorious of life euerlasting vvhich S. Paul doth very precisely teach vvhere he saith that 2. Cor. 4. vers 17. our tribulation which for the present is momentary and light yet worketh aboue measure exceedinglie an eternal waight of glory in vs we not considering the thinges that are seene but that are not seene and else vvhere is bold to say 2. Tim. 4. vers 8. That God had laid vp for him a crowne of justice which our Lord wil render to me in that day a just Iudge and not only to me but to them also that loue his comming If God as a just Iudge render the joies of heauen as a crowne of justice then were they before justly deserued and the sufferinges of them that deserued them vvere in just proportion worthy of them Thus briefly any indiffereÌ„t reader may perceiue how farre S. Paul being rightly taken is from affording any reliefe vnto the Protestant cause They doe now as many vnlearned and vnstable men did euen in his owne time witnesse S. Peter 2. Pet. 3. vers 16. depraue and misvse certaine sentences of his hard to be vnderstood to their owne perdition and to the deceiuing and vndoing of their followers for in al his Epistles being vnderstood as he meant them there is not one word or sillable that maketh for the Protestants or any other sectaries and plenty there are of plaine texts for the most points of the Catholike faith A tast vvhereof I wil giue you as soone as I shal haue made an end of answering vnto this his idle discourse ROBERT ABBOT PAVL saith nothing for those points for the denial vvhereof M. Bishop condemneth vs. Nothing for the justification before God by vvorkes nothing for free-wil nothing for Relikes nothing for the merit of single life nothing for praier for the dead nothing for traditions nothing for any of the rest Now in this case M. Bishop it had beene fit that you should by very good reason haue satisfied his Majesty how it should be probable or possible that the Apostle writing at large to the church of Rome should not once mention any of those maine points wherein the religion of the Church of Rome now vvholy consisteth if the Church of Rome vvere then the same that now it is That he should say nothing of the prerogatiue of that Church nothing of the Pope of his pardons of the Masse of transubstantiation of Monkish vowes of Images of pilgrimages of praier to Saints of al the rest of your baggage stuffe in a word that he should be a Papist yet should write nothing Rhem. Test. argum of the Epist in general but that in shew at least serueth the Protestants turne only we must be perswaded forsooth that where anything soundeth contrary to the Râ—mish faith we faile of the right sence But vndoubtedly M. Bishop either S. Paul vvas a Protestant or else he dealt very negligently in your behalfe S. Peter was another principal pillar of that Church the founder and head thereof as you perswade vs vvhat would he also forget his triple crowne vvould he say nothing for al these thinges not a word there is nothing hindreth in either of his Epistles but that he also must be taken for a ProtestaÌ„t Me thinkes here you should fare Erasmus de ratione as in another case Robertuâ— Liciensis did before the Pope you should spit and cry out fie vpon Peter fie vpon Paul would they not thinke these trash and trinkets of ours so much worth as to speake of them Ah these Protestants these Heretikes they say al for them and nothing at al for vs. But alas Peter and Paul had not heard any of these thinges and therefore no maruaile that they wrote nothing of them They reade Moyses and the Prophets they preached as Christ did according to the Scriptures the Catholike religion that had beene from the beginning of the world they continued betwixt the old and the new Testament vve see a vvonderful agreement but concerning Popery we see nothing WILLIAM BISHOP WE haue here a dainty dish of M. Abbots cookery a large rhetorical conclusion deducted out of leane thinne and weake premises He assaied to make a shew out of the Apostle that there was not a little which would serue the Protestants turne and cited to that purpose certaine sentences out of him but so properly that some of them indeed seemed to sound for him though they had in truth a farre different sence others had neither sence nor sound nor sillable for him Neuerthelesse as though he had gotten a great conquest he singeth a triumph and striketh vp a braue victory that al in Peter and Paul is for the Protestant nothing for the Papist Afterward as it were correcting himselfe he addes nothing but in shew at least serueth the Protestants turne vvhich is one of the truest wordes he there deliuereth The Protestants indeed be jolly nimble witted fellowes that can make any thing serue at least for a shew of their cause and when al other thinges faile thâ—m 2. Tim. 4. vers 4. Aâ— fabulas conuertuntur they turne their eares away from truth as the Apostle speaketh and fal to fables and one Robin good-fellow I vveene for lacke of a better is brought vpon the stage to spit and cry out Fie vpon Peter fie vpon Paul that had not remembred to say one word for Popery but al for the Protestant Fie I say vpon such a cause that must be vnder-propt vvith such rotten baggage stuffe What shadow of likely-hood is there that one should tel the Pope such a tale to his face or that Erasmus vvho vvas in most points a Catholike should report it or could there be any poore Robin excepting M. Abbots himselfe so simple and poore-blinde that in al the writings of those blessed Apostles he could not finde one vvord that gaue any sound or shew for the Catholike cause you haue heard already that I
now by the Canon of the Masse the Priest must dippe the third part of the consecrated host into the Sacrament of the bloud and there praieth that this mixture may be heathful to himselfe and al the receiuers vnto euerlasting life WILLIAM BISHOP I Cannot easily judge whether this man were more fiercely bent to deceiue others or more foolishly set to shame himselfe vvith lying that durst aduenture vpon this Canon of the auncient and most learned Pope Iulius for besides that it hath nothing for the Protestants purpose it doth in sundry points notably confirme the Roman doctrine thus beginneth the Canon When euery crime and sinne is purged and blotted out by sacrifices offered vnto God what shal hereafter be giuen to God for the purgation of our sinnes when errour is committed in the oblation of the sacrifice it selfe note how often he repeateth and recommendeth the diuine sacrifice of the Masse For we haue heard of some men possessed with schismatical ambition who contrary to diuine order and the institution of the Apostles doe in the diuine sacrifice offer milke in steede of wine others also for a complement of communion doe giue the dipped Sacrament to the people c. Then confuting these opinions he saith When the Master of truth did commend to his Disciples the true sacrifice of our saluation he gaue to none of them milke c. let therefore milke be no more offered when we sacrifice Then come in the broken vvordes of M. Abbot thus But for that of the dipped Eucharist which for a complement of communion they deliuer to the people they haue not receiued any testimony brought out of the Gospel where our Lord commended to the Apostles his body and bloud for there the bread is mentioned apart and the commendation of the Chalice apart where M. Abbot first left out the commending of Christs body and bloud to his Disciples because those vvordes vvould haue scalded his tongue Secondly this Canon hath nothing against that vvhich is now done by the Priest in the Masse for the Priest doth not dippe any part of the Host into the Chalice to be afterwardes taken out and giuen to the people vvhich is that which Pope Iulius doth disproue Neither doe our Priests to speake properly dippe any part of the Sacrament into the Chalice for dipping in importeth as much as the putting in and taking foorth againe which we doe not but only for a holy signification we doe put into the Chalice one litle parâ—â— of the Host there to lie and not to be taken out againe but to be receiued by the Priest together with the bloud and therefore we cal it not the dipping in but the mixture or mingling together of the body and bloud of Christ wherefore M. Abbot erreth in the maine point of his reprehension For Pope Iulius reproued only the giuing of the dipped Host vnto the people vvhich we doe not nor hold it any way necessary because vve teach them that the holy Host of Christs body containes in it selfe being a liuing body as wel Christes bloud as his flesh now vve doe only put a little peece of the sacred Host into the Chalice there to be receiued with the pretious bloud not of the people but by the Priest alone That this is no new deuise of the Church of Rome may be wel gathered out of the same distinction and in the very next leafe to that of Pope Iulius cited by M. Abbot in the Canon Triforme De consecrat distinct 2. vvhere Pope Sergius of more then 800. yeares standing doth expound this very ceremony of putting one part of the host into the Chalice It was then a knowne vsed ceremony of the Masse in his daies and no late inuention as M. Abbot dreameth I may not here forget that in the very Canon of Pope Iulius vvhich M. Abbot alleageth there is most expresse and very earnest coÌ„mandement of mingling water with the vvine that is to be consecrated Because saith that blessed Pope our Lordes Chalice according vnto the precepts of the Canons must be offered the wine being first mingled with water Finally we haue in this Canon alleaged by M. Abbot a confirmation of a propitiatory sacrifice of the real presence of Christs body and bloud two principal points of our doctrine and of mingling water with wine in the offertory and not one direct word for the Protestants And because this resolution of Iulius seemeth to be taken almost vvord for word out of Pope Alexanders first letter vvho was but the fift Pope from S. Peter I wil acquaint the reader vvith his wordes these they be Alexand. in epist omnibus orthodoxis De consecrat dist 2. Can. 1. In the oblations of Sacraments which are offered vnto our Lord at the solemne time of Masse the passion of our Lord is to be blended that his passion may be celebrated whose body and bloud is made and consecrated so that superstitious opinions being banished bread alone and wine mingled with water be offered in the sacrifice For as we haue receiued from the Fathers and very reason doth teach in the cuppe of our Lord only water or only wine ought not to be offered but both of them mixed togither And a little after Crimes and sinnes are blotted out when these sacrifices are offered therefore the passion of our Lord whereby we were redeemed is to be remembred with such sacrifices our Lord is delighted and shal be appeased and wil pardon huge offences For among sacrifices nothing can be greater then the body and bloud of Christ Neither is there any oblation better then this but this surpasseth them al c. Where you see the present Roman religion deliuered in as formal tearmes as may be There is also much more to the same purpose but I am the briefer in these authorities and doe alleage them more sparingly because Protestants seing them to be beyond al other exceptions doe flatly deny almost al the Epistles and Decretals of the most ancient Popes neuerthelesse they must needes be effectual and haue good place against M. Abbot that doth take vpon him to establish their doctrine put downe ours by the testimony of these the lawful heires and successours vnto the Apostles S. Peter and S. Paul alleaging many testimonies out of the very same Epistles Wherefore seing he hath appealed to them he must needes stand to them for this sentence of the President Festus hath his ground in very reason it selfe Act. 25. v. 12. Hast thou appealed to Caesar to Caesar shalt thou goe M. Abbot judged those Popes sentences of sound authority for confirmation of their religion he may not therefore deny them being brought in against him The same Pope Iulius to omit many other cleare testimonies taken out of his owne letters because the Protestants doe cauil at them doth most euidently confirme the soueraigne power of the See of Rome ouer al the East Church euen by the vvitnesse of most approued authours For vpon the
causes but relieth vvholy either vpon the example of reprobate Heretikes or vpon his owne inferences and enforcements drawne out of some darke sentences so shamelesly alleaged for the most part that they are cleane contrary to the plaine testimony of his owne authors in the very same place vvhereas we haue that most renowmed Emperours owne formal and expresse wordes professing himselfe to haue no power to judge ouer Bishops and Church affaires and that also fortified by the sound record of most graue holy and learned Fathers who liued some in his owne daies and some very neare thereunto Let then any man judge if he be not too too partial vvhether I gaue his Majesty wrong to vnderstand when I enformed him that Constantine the great that glorious ornament of our country vvould not take vpon him to be supreme gouernour in causes Ecclesiastical Or vvhether M. Abbot doe not goe about exceedingly to abuse his most excellent Majesty that with such bables foule shifts and manifest lies would perswade him the contrary Hitherto of the Emperours authority in calling of Councels and ouer Bishops so farre forth as M. Abbots objections out of S. Leo ministred just cause Now ere I passe vnto the next Successor of S. Peter and S. Paul which M. Abbot would force to speake in defence of their new Gospel I must according to custome shew in part what this Authour of his S. Leo doth teach in fauour of the Catholike cause that the indifferent reader may judge whether he were rather a Protestant or a Papist as they tearme vs. And because S. Leo is both ancient for he liued about 1200. yeares past and was also a most holy man by whom God did miraculously vvorke euen in his life time Againe for that he was very skilful both in the holy Scriptures and al learned Antiquity Greeke and Latin as may be seene by his Sermons and Epistles specially by the last Epistle written for the instruction of the Emperour called also Leo where he citeth S. Hillary S. Ambrose S. Augustine Latines S. Athanasius Theophilus Cyrillus Patriarkes of Alexandria Gregory Nazianzene S. Basil and S. Iohn Chrysostome Greeke Doctors And finally for that his workes be without al exception euen by the consent of the Protestants yea of such credit vvith them that they are gladde vvhen they can snatch a broken sentence out of him in fauour of their doctrine I wil therefore somewhat more largely cite his sentences in defence of the present Roman religion because they cannot choose but be of great value with al euen-minded men And the better to satisfie M. Abbots demandes I wil frame the order of S. Leos testimonies much thereafter Of the Pope and his Pardons S. Leo taught very much and most plainely as hath beene related in the beginning of this matter Of the Masse and of Transubstantiation he speakeh as perspicuously in very formal tearmes commanding Epist 79. ad Dioscor n. 2. That two Masses be said euery festiual day in great parishes where the people cannot conueniently meete al together at one Ne quaedam pars populi sua deuotione priuetur si vnius tantum Missae more seruato sacrificium offerri non possit nisi qui prima diei parte conuenit Lest some of the people be depriued of their deuotion if the custome of one Masse a day be obserued and the sacrifice may not be offered but at their meeting that come first in the morning In those daies when al men were so deuout to heare Masse that no body would willingly omit to heare one Masse at least euery holy day there was I weene no hundred markes to be forfeited for euery Masse they heard And were they then true Protestants thinke you who so zealously coueted to be present at the sacrifice of the Masse Moreouer S. Leo was so wel assured of the Real presence of Christes blessed body in the Sacrament and knew it to be so clearely acknowledged euen of the vulgar and common sort in those daies that he tooke it for a ground to confute the Eutichian heresie For hauing first declared that those Heretikes by affirming our Sauiour not to haue taken the true flesh of man did destroy his passion and resurrection he adjoineth Epist 22. ad Clerum In what darkenesse of ignorance in what drowsinesse of slouth haue these Eutichians I might as wel say Protestants lien that they could neither by hearing learne nor by reading vnderstand that which in the Church of God is so vniformely voiced and spoken off by euery man that it is not with-holden from the tongues of Infants to wit the truth of the body and bloud of Christ among the Sacraments of the Christian faith c. the substance and summe of S. Leos reason is that our Sauiour gaue his true flesh in the holy Sacrament to be eaten of vs therefore he tooke the true flesh of man otherwise he could not haue giuen it vs to eate ergo Eutiches was deceiued who denied Christ to haue taken the true flesh of man affirming him to haue taken only some shadow or similitude of it And because I am in the matter of Sacraments I vvil joine S. Leos testimony for the vertue of Baptisme In quo saith he foluitur quicquid peccati est Epist 84. ad Aquileiensem Episcopum cum quo nascitur Therefore is one baptised that whatsoeuer there is of sinne in him it may be loosed And after in the same Epistle Infants doe die to original sinne and elder folkes to al manner of sinne in Baptisme vvhich confutes the Protestants opinion that original sinne liueth and raigneth in al men after baptisme Now for the Sacrament of Confession and Satisfaction he is so formal that he hath left no euasion to the most nimble-witted Protestant Publike confession by reason of some inconueniences that thereupon ensued he prohibited but priuate and that which the Protestants cal auricular confession he alloweth and commendeth Epist 78. nu 2. ad vniuersos Episcopos Campaniae these be his wordes I decree that this manner of penance which is so exacted of the faithful that a prefession of euery kinde of sinne be written in a role and rehearsed publikely be wholy abrogated when as it is sufficient that the guilt of consciences be in secret confession declared to Priests alone For albeit that fulnesse of faith seeme laudable which for feare of God doe not stagger to blush before men neuerthelesse seing that some mens sinnes be such that it is not expedient they should be published least their enemies should take hold on them and prosecute them in law let that custome be abolished least many be thereby frighted from the remedies of penance for that confession is sufficient which is tendered first to God then also to the Priest c. Againe in another place Epistola 89. The manifold mercies of God doth so succour mans frailty that not only by the grace of baptisme but by the medicine of penance also