AN ANSVVERE VNTO MR ABBOTS EPISTLE DEDICAtorie.
GOOD Christian reader I being prisoner by the gatehouse in westminster, when Mr. R. Abbots last booke intituled, the true ancient Roman Catholike, came forth against mee was you may be sure wel inough looked vnto for writing then any replie. Since my enlargement I was a long time occupied partlye in flanders, partlye in Paris about ordinary busines well knowen to many, so that I had small respite to reade ouer that which M. Abbots had written against [Page 2] mee. At lēgth coming to haue better leasure, (albeit I haue neuer since bin free from the same care) and not willing to spend my spare time idly, but to set in hād with some peece of worke I was by my graue and vnderstanding frinds advised, to begin with a confutation of the same booke, as coming forth latest, and being indeed the only booke wich M. Abbot had labored in defence of himself against mee. I at my louing frinds instāce perusing ouer that booke more diligentlie, found it fuller of words, tauntes and cauills, thā of weightie and sound matter: and would therfore rather haue made choise of some other booke of more importance; not making anie great reckning of his vntrue imputations and bitter speeches against my self. bicause the most honorable prelates of the primitiue Church, and best deserving Doctors (whose bookes I am not Worthie to carrie after them) writing against bitter and broadmouthed Heretikes, never lightlie escaped better cheape: for what these mild hornets wanted in sound reasonnig, that they were wont to supplie in foule railing. My kind [Page 3] frinds replied, that how litle account soeuer I made of mine owne interest, yet M. Abbot being now growen a mā of name, and chosen for the divinitie reader in the famous vniuersitie of Oxford, that ought not to bee contemned which hee and his frinds deemed worthie the print. Besides he pretendeth it to bee a peece of great price, long premeditated, and esteemed by him a mater worthie a large treatise, and therfore not to bee lett passe as a thing of naught without an answer.
whervpon in part, and withall to iustifie that in my booke which hee catcheth at as least iustifiable belike, (for he doth not answere it orderlie as it lieth, though it were but a litle one, but picketh out certen parcelles) I in fine resolued to examine brieflie the weight and worth of that his booke, which hee surnameth à counterproofe, not vnproperlie: bicause hee doth in it verie often hunt the counter, (as they say) that is, rather runne vp and downe, forward and backward, turne this waie and that waie verie idly and impertinently, then fall to any serious proofe, or pursue the points in questiō directlie.
Notwithstanding I will not deale with M. Abbot after such a hafting and abrupt manner, as hee doth with mee, by cutting of at the first clapp fowerscore & eight pages of my small discourse without amy word of auswere therunto, mangling also the middle of it, and leauing out a great part of the latter end: but will begin with him at his Epistle Dedicatory, and thenceforth prosecute it orderlie as it lies, not omitting by the way anie matter of moment: though I meane not to sett downe his whole text word by word, bicause that would cost mee more the printing then it is worth by agreat deale, And wee here in banishment haue not so much spare monie: but the summe and substance of all hee handleth, shalbee sincerely related, as the iudicious and vpright Reader, if hee please to conferre this my answere with that his booke, shall easilie perceiue.
Having in few words shewed the reasons that moued mee to vndergoe this worke, and the method that I meane to obserue therin, without anie further preface I will presentlie come to M. Abbots Epistle Dedicatorie: in the [Page 5] first entrie wherof hee seemes to plaie the triuant and for want either of iudgment or of fitter inuention, to fall into a faultie Exordium, by the skilfull in that art called Commune comon; which his aduerse party maie as well (if not better) vse against himselfe, then hee doth against his aduersarie. Neither needes it anie other answer but a plaine returne of the same wordes with a verie little alteration. Let vs trie whether M. Abbots proeme proposed against vs, will not in the iudgement of an indifferent Reader serue for vs against them: Thus it begmneth.
MOST gratious and renowmed prince, such is the malice and furie of Antichrist and his army of priestes (as Gregorie calleth thē) in oppugning the Religion and faith of Christ,Greg lib. 4. Ep. 38. as giueth cause to vs that fight for Christ, to stand continuallie vpon our guard, and to be readie still in armes, to entertaine the assaultes, that are made continuallie against vs.
[Page 6]THE first staffe of this wartier like sentence, bicause it hath in it the names of Antichrist and Priests, maie at the first blush seeme to some protestantes to hitt vs: but if they please to consider that such Priestes onlie bee touched therin, whom Gregorie the great (pope of Rome, and a maine piller of the Romane faith) doth condemne: they shall discouer presently those to bee either runnagate Priestes, such as were Luther, Zuinglius, Caluin, Beza, Iewell, fox, and the like turne-coates; or els counterfeit and bastard priestes, whom in England men call Ministers; of which false and wicked priestes both sortes are in Gregories iudgement the sworne souldiers (not of the Pope of Rome a feyned Antichrist) but of that great and open Enemie of Iesus Christ, that shall in the latter end of the world bee reuealed, as for many other their enormous and blasphemous opinions, so namelie for their inueterate malice and obstinate rebellion against the Church of Rome, wherof S. Gregory was both an [Page 7] illustrious Doctor and chiefe Gouernor: All which being most perspicuous and cleare, the whole periode (laying M. Abbots malice and fury aside) runneth roundly for vs against him and his fellow Ministers.
THey carie thēselues now towards vs more eagerly and angerly, for that they see themselues deceiued of the prey vvhich they lōg hoped for, imagining by this time out of the troubled, waters of this state, to haue fished some vvhat for aduantage to themselues.
THE former part of this sentence cā ill bee applied vnto poore and afflicted Catholikes, who carie themselues neither angerly nor eagerly, but with all submission, by long patience and modest behavior seeking to mitigate the exasperate mindes of their persecutors, & to move cōpassiō in others more pittifull ouer the manifold vnspeakeable [Page 8] miseries which for so manie yeares they haue endured. It toucheth indeed to the quicke some malitiouse restles Ministers, and others ouer spitefull and busie Officers, who yeare by yeare, moneth, by moneth, nay day by day cary thēselues so eagerly and āgerlie towards all sortes of Catholikes, mē womē and Childrē: that euen many of the milder sorte of Protestāts thēselues, are astonished at their barbarous in humanitie & vnsatiable crueltie. Albeit wee cannot but feele exceedinge great griefe through this long toedious and bitter persecution: yet some comfort wee may pike even out of the extreame eagernes therof: bicause it is one good signe that it will not last long for this is by the spirit of God noted of that peerles persecutor in the reuelations: having great vvrath, Apoc 12. v. 12. knowing that hee had but a litle time: which is as much to saie, as the greater and more eager their anger is, the sooner shall it by gods sweet prouidence haue an end. And surelie mee thinkes theire owne experiēce should assure them (were they not wonderfullie transported with passion) that how eagerlie or angerlie so euer they seeke [Page 9] the extirpation of the Catholike faith out of our countrey (which is the prey they haue so manie yeeres greedilie hū ted after, and with all wit of man labored to catch) yet they shall neuer bee able to compasse it, let them trouble the waters of life, as far forth as God will giue them leaue. for they cannot but see to their small comforte, that not withstanding all their seuere lawes, and grieuous executions of them against Catholikes, their number by Gods mightie hand doth dailie increase and multiplie. And manie Priests are more readie to offer their liues in that holie quarrell, then their persecutors willing to put them to death therfore. That darke speech of M. Abbot, of fishing for aduantage in troubled waters, doth most properly appartaine vnto Protestants, who haue taken the oportunitie of garboiles and ciuil warres, to plant the Vngratious graft of their fruitlesse Gospell in most countries of Europe, where it hath gotten anie roote. see concerning this point the discourses of Florimond Reymond a verie noble french writer of this age. Let vs returne to M. Abbots text turned against his owne partie.
Veuel 12.15.VVhich expectation being by the mercie of God vvholie frustrat they imitate the Dragon in the reuelation, casting out of their mouthes calumniations and slaunders, and all outrage and importunitie of malitious contradictions, euen flouds of vvater to carie avvay violenly and to drowne (if it were possible) the woman, euen the Church of Christ amongest vs, that haue escaped their cruell and bloudie hands.
VVo seeth not how plainlie these words doe paint to the life M. Abbot and his pew fellowes, who are the onlie men that by fraudulent perswasion, and violent persecution do the vttermost that lieth in them, if not by drowning, yet by hanging and quartering, and casting into darke and stinking dungeons, to carie awaie violently those poore Priests and Catholikes, that haue as yet escaped their cruell and bloudy hands: for when M. Abbot or anie other Protestāt of our Countrie of his age, were in the cruell and bloudie [Page 11] hāds of the Papistes, neither hee nor they I trow do remember; for if any such thing were, it must needes bee before they were borne. And if tart venimous speeches, and most deadlie calumniations doe transforme men into Dragons; who more sib to a serpent then M R. Abbot, who poisoneth his papers with heapes of most noisome and lothsome corruption. Take a tast of him in this verie Epistle, which benig dedicated vnto soe high and mightie a Prince, it imported him much to haue made some shew at least of a modest Diuines spirit: but he seemes so full gorged of such cancred putrifaction, that hee could not hold it in or dissemble it, before you heard, the malice and furie of Antichrist and his priests: here we are resembled to a dragon casting vp calummations, malitious contradictions, floudes of vvaters, all outrage: their cruell and bloodie hāds: afterward, disgorg the veno and poison of his vvicked and corrupt heart: his deceitfull and traiterous attempt; his impostures, drunkennes, vvilfull railing: he runnes on mee furiously▪ like an vngratious theefe at the barr hee impudently crieth out; desperately bent to peruert, to forge, to face; vtter ruine and confusion of the [Page 12] great Capitolian priest, wee beleeue that god will giue strength to your arme, and giue Edge to your svvord to strike through the loines of all them that are the supporters of that Antichristian and vvicked state. is it not time to staie heere? doth not this Minister striue I will not saie to imitate, but to outflie that fell Dragon wherof hee speaketh? cometh there not out of his mouth rather flashes of fire, thē flouds of water, that feareth not to set downe in print, that hee thirsteth after the bloud of all Catholikes: and praieth to his God Mars I ween (for vnto the God of mercies no Christian heart cā so praie) that hee will giue strength to his princes sword to strike through the loines of all (note that a few will not serue his turne) that are supporters of the Catholike Roman faith: for all them he reputeth to be conteyned within the state of Antichrist. Virum sanguinum & dolosum abominabitur Dominus, a bloud thirstie and deceifull man our lord doth abhorre. God send you gentle sir a litle more Charitie. It followeth in your text which will verie currantlie serue against your selfe.
IN vhich seruice of Antichrist M. ABBOT our countryman hath verie industriously done his part,M. Bishop. and hath labored if not to excell, yet to equall almost anie of his fellovves in the subverting of the wayvvard, and in animating of men to obstinacie against the truth of God: vvho hauing to the kings most excellent maiestie disgorged against vs the venomed poison of his vvicked and corrupt heart, and being by mee duly chastised for his disloyall and traiterous attempt (to delude by false suggestions his liege and souareigne lord) seing his impostures and fraudes most plainlie discouered and laid open, hath added dronkennes to his thirst, and sought to fill vp the measure of his former iniquity, by vvilfull railing at those things vvhich hee knoweth to bee true. And hauing no other vvay to reuenge the impeaching of his credit (greatly touched as he conceiued by the ansvvering of his booke) hath in a latter booke run vpon me furiously, and loaden mee (as much as in him lieth) vvith odious imputations of abusing, falsifying, misconstruing and misapplying both scriptures and fathers, like the vngratious theefe at the barr, vvho conuicted by most cleare and apparant euidence, yet still impudently crieth out that all is false, &c.
HItherto are M. Abbots wordes, with the onlie change of my name into his, which euerie man that hath seen what bookes passed between vs, can witnes how fitly they may be returned vpon himselfe. for in his answere to my Epistle to his Majesty, he doth bitterlie inveigh against mee, and goeth about by verie vntrue suggestions to abuse his highnes. which I partlie discovering in my booke called the reproofe, he seeking to vphold his credit much impeached (as hee thought) ther by, hath since surcharged me with more odious imputations. True it is that neither he nor I doe come neere vnto manie other writers of this age on both sides: though I keeping the tenor of his owne words, (which do attribute vnto mee much more then I deserue,) do signifie that he laboreth to equall almost any of his fellowes; alwaies excepting the vnciuill rudenes of his stile, which is much more cancred then becomes the Candor of a Divine. but if that be the naturall and incureable malady [Page 15] of the fervent hot spirit in the new turmoiling Gospell, all mild and sweet peacible natures will assuredly in short time learne to abhorre it.
wheras M. Abbot chargeth mee to haue endeuored to delude my soveraigne by false suggestions, all vpright cō sciēces will iudge that hee rather hath soe done then I, if it shall please them to take to their considerations but this one inducement. M. Abbot in his first booke did burthen mee with the same crime, to which I returned him in print this Answere. I vvish very hartely that you could and vvould obteyne of his maiestie, that vvee both in person might appeare before his highnesse, there to iustifie vvhether of vs had sought to abuse his Maiestie by lies, and by pretending antiquitie for those things vvhich by antiquity vvere condemned. I to shew the assurance I had in the truth of my allegations, and in the vprightnes of the Catholike cause, having publikely made this earnest request vnto M. Abbot: it being my hap afterward to fall into his brothers hands, and by him to be laied vp in prison, where M. Abbot might haue spoken with mee at his pleasure and leasure; should not he [Page 16] then at the least, if he had had any confidence in the goodnes of his cause, haue confronted mee, and conuinced mee of some of the pretended falshoodes, wherof hee had accused mee? He cannot saie that he knew not of it, or had not sufficient time to thinke of the matter: for I was holden there in expectation eleven monethes; during which space hee was once at London that I heard of, and had leisure to goe to à Readers feast, but small deuotion (as it seemeth) to visit a poore prisoner, and lesse affection to come to à conference about those allegations and reasons: which though hee had cuningly patched togither, and gilded over goodly: yet his owne conscience told him, that they would not abide the hammering of an equall conference: they might serue to deceiue the simple, but would not hold weight in the ballāce of à learned Disputatiō. wherfore he had reason to thinke it better policie to auoyd that triall, which might perhaps haue turnd to his further shame. yea his Maiestie of his owne grations disposition being willing (as I credibly heard) to haue spoken with mee, was by M. Abbots [Page 17] frinds possessed with sundrie slaunderous informations against mee, to diuert his Maiestie therfro. Seing therfore that I both offered, requested, and expected a meeting with M. Abbot about the verification of our writings, and hee hauing not onlie the oportunitie of time and place, but the aduantage also of other Circumstances, would not appeare and show himselfe; what reasonable men can doubt, but that he at the least did feare and mistrust his owne cause? and thervpon assure themselues (who cannot be so priuy to M. Abbots dealings as hee is himself) that M. Abbots allegations and arguments are to be vehemently suspected and feared; and consequently that very vnwise are they, who in matter of saluation and damnation doe rely vpon him.
Hitherto I haue vsed M. Abbots words aganist himselfe, now I come to the rest which speake more distinctly for him.
VVhich plainelie appearing to be soe, litle reason had I to trouble my self to giue any [Page 18] further answere to it. Neuertheles bicause the further answer of the chiefest part of it, hath fallen within the compasse of my intention of describing the true ancient Roman Catholike, & no difference there is, but that wheras I might haue walked at my owne libertie, I now tie my selfe to follow him: I haue yeelded so much to him, that wheras by comparison I formerly shewed, that the now church of Rome in faith & religiō is far estranged from the old, so it may now more fully appeare that it is soe: and that M. Bishop contending for the contrary, hath done it only for his belly; and for his credits sake, hauing made the deceiuing of soules his occupation to liue by, and being ashamed at these yeeres to confesse that he himselfe hithero hath been deceiued.
M. Abbot (as he here saies) would not haue answered my litle book howsoeuer it was to purpose, had it not fallen within the compas of a former pretended treatise of his owne: how much lesse cause haue I to withdraw my hand from more serious and substantiall worke, to giue answer vnto his long tedious trifling bookes? that [Page 19] mans head that should not ake, before M. Abbot had soundly proued the now Roman church, to be in any one pointe of faith estranged from the old; were like to liue many a faire day without need of a Phisitian. Hee hath shewed his good will I confesse by giuing the essay: but hath done litle more therby, then bewrayed how vnable he is to performe it. so that one may wonder at his simplicity (shall I say) or at his audacity, or rather at both? at his simplicitie, for wanting wit to vnderstand when it was so plainlie told him how impertinentlie he dealeth in the matter. At his audacity, if seing his rash and raw Enterprise succeed no better, he would neuertheles hold on still and proceed farther.
Let it bee by the waie obserued that M. Abbots intention was and is to describe, the true Roman Catholike: for that you shall heare him hereafter, in the heate of disputation verie busie to proue, that there is such an incompatible repugnance betwene the very tearmes Romā & Catholike, that they can no more be coupled together, thē [Page 20] particuler and vniuersall: yet here more calme and better aduised, he acknowledgeth that they may stand well ioyned together and be attributed to one particuler person: and by the like reason, to one particuler Church. so that howsoeuer hee crie there against vs, for couchnig together the Catholike Roman Church: yet here he must needs approue it, or els contradict himself, and giue ouer his intended description of the true Roman Catholike. well be it pardonable for a new ghospelling Minister to vnsaie that in one place, which he saith in another: yet that calumniation of my poore labors imployed in the seruice of the Catholike cause for my bellies sake (as he writeth) is not tolerable: but the imputation is so grosse and palpable, God be thanked, that M. Abbot cannot chuse but receiue shame by it: which I will declare by this briefe Antithesis between himself and mee, hoping that the good Reader will giue me leaue (being put to it) to relate that of my self, which is cōmonly knowen. It is not vnknowen to manie that I did forsake the apparāt hope of a poore gentlemans estate, to [Page 21] become a Roman Priest: he to escape miserie, crept into the Ministery. I wittingly and willinglie made my self therby vncapable of all spirituall liuings and promotiōs, which our noble countrie doth afford in great plentie vnto men of the Church. he contrarywise as it seemeth, followed the studie of new diuinity, to fill himself with fat benefices, if the greedie apperite which his former penurie bred in him, can be satisfied. for hauing three or foure liuings already, he is thought to gape still after some greater. In a word I doe striue to walke in the narrow and hard path of fasting, praier and continēcie from all corporall pleasures: he liueth at large following the carnall libertie of Luthers Ghospell of wiuing, eating, & fulfilling the desires of the flesh. All which being dulie cōsidered let the indifferent Reader iudge, whether of vs two be likelier to contend about matters of religion for our bellies sake? The same may be said for the point of honor and reputation; he runing the full carriere of our countrie to highe dignities and promotions: I treading in their foosteps, who be they neuer [Page 22] so learned or vertuous, may trulie saie with the Apostle. I thinke that God hath shewed vs the last, 1. Cor. 4. v. 9. as it were deputed to death, and the drosse of all euen vntill this daie. wherfore all wordly credit, and belly commodities lying in M. Abbots way, and against my profession; were his wits at home (thinke you) when he vpbraided mee with them? And if I would make deceiuing of soules my occupation, as he for his credits sake and gaine, seemeth to haue made it his: I might perhaps haue been litle behind him in wordlie wealth and reputation. But god forbid that to gaine all the good in the world, I should once goe about so much as to endanger the saluation of myne owne soule: so far of am I (our blessed lord be praised therfore) from being any whit disposed to follow M. Abbots trade and occupation in deceyuing of others.
VVHICH worke I most humbly desire may goe forth vnder the protection of your highnes, who according vnto that eminent wisedome and knowledge, wherwith God hath [Page 23] endued your tender yeeres, I make the iudge of this quarrell, and therfore the first part therof I do now tender at your highnes feete, for a testimonie of my loyall and dutifull affection, and for acknowledgment of my deuotions vnto Almightie God for the preseruation of your highnes and the continuance and increase of his graces and blessings towards you: that your princelie name maie more and more grow great, and be a terrour vnto the self exalting kingdome and Monarchie of the great Capitolian Priest, at length to worke the vtter ruine and confusion therof. which as we beleeue not to be far of, so we hope that in that glorious reuenge of the cause of Almightie God, your highnes shall haue a chief and honorable part: and that God will strengthen your arme, and giue edge to your sword, to strike through the loynes of all them that are the supporters of that Antichristian and w [...]cked state which all other additions of honour and renowme both with God and men, I w [...]ll neuer cease to further by my praiers vnto almighty God▪ so I rest alwaies to your highnes seruice most humblie and affectionately deuoted. R. Abbot.
AS wee do most freely confesse almightie Gods exceeding boūtifulnes towards that our gratious yong Prince Henry (now deceased) in powring out vpon him plentifully singuler naturall gifts of both valor and vnderstanding, & do dolefullie bewaile the great losse of such a glittering ornament and comfort of our infortunate country; so we hartelie wish and do daily praie, that it may please the immē se divine bountie to blesse that tender young prince Charles his deare and noble brother, with the true knowledg of the Catholike and Apostolike faith: that he may to God Almighties glory, to the true honor and peace of our countrie, and to his owne eternall saluation, returne vnto the ancient and holie Religion of his best renowmed and most puissant progenitors; that growing as in age, so in vnderstanding and true pietie, hee may become, though no competent Iudge in matter of faith, as M. Abbot too flatteringlie would make his royall brother in [Page 25] his nonage (for the iudgment of those high supernaturall points of religion do belong rather to the vocation of godly and graue learned Bishops, than to youthfull princes:) yet to be a deuout imbracer and à zealous mainteyner of that heauēly ingraffed word which only can saue our soules: for the defence wherof the glorious title of defender of the faith, was annexed to the crowne of England. In which, and for which principally, his most royall and gratious Grandmother was put to death: which to haue been the now Roman faith and Religion, no honest man can or will (I thinke) deny. And who is such a stranger in the estate of our neighbour coūtries, that doth not clearlie behold the readie way to aduance his princely name and renowme, and to increase both the wealth and strength of our kingdome, is to receiue, or admitt of the Roman religion; which spayne, France, and Flanders (the richest and noblest regions adioyning next to vs) do follow and vphold? The ministers rare deuotions vnto the Almighty for the preseruation of the noble Princes life, and encrease of [Page 26] honours, were vayne and friuolous, yea God send they were not hurt full and ominous. for of such like the holie Ghost faith,Prouer. 28.9. Oratio eius erit execrabilis, their praier shalbe accursed. God comonly punishing them, whom Satans seruants praie for: and manie times cursing them, whom they do blesse. And what maruell if wee consider but the strange disposition of his Charitie, shall I say, or rather of his furie: that would haue his Prince bath his sword in the bloud of innocēts, and to sheath it in the Bowells not of some hundreds or thousands of such as neuer offended him, but of innumerable hundreds of thousands, of what sort, nation or coūtrie soeuer, so they be fauorers and supporters of the Roman religion. was it any marvell I saie, that the father of mercies, and God of all comfort was highlie displeased at the pittiles petition of this bloudy Minister, or rather monster?
From his deuotious and charity sutable to his profession, let vs passe vnto his hope expressed in this passage. his hope was that Prince Henries highnes should haue a chief part in the [Page 27] suppressing of this Roman religion. Maie he not now (as once he told mee) crie out with the no-vaine poet: O spes fallaces, o false and deceitfull hopes; o vaine confidence in earthly creatures, be they neuer so noble and powerfull. good reason hath he to do so, seing he would not harken vnto the diuine prophet when he said:Psalm. 145. v. 2. Nolite confidere in principibus, in filijs hominum, in quibus non est salus. Doe not put your trust in princes, nor in anie sonnes of mortall men, in whom there is no helpe, principally for the atchieuing of any such vngodly & merciles exployte.
I come now to the new article of M. Abbots belief, that the vtter ruine (forfooth) of the Roman religion is not far of: of which peraduenture he may bee as well assured, as euerie protestant is of his owne saluation. But bicause this seemeth to be rather a kind of prophecy, then anie article of faith: why maie not M. Abbot (who is not yet knowne to be either a prophet or the sōne of a prophet) as wel faile in this his beliefe, as he was deceined in his hope. And it being the diuination but of a blear eied if not of a blind prophet, proceding [Page 28] rather out of his owne lōging, then of anie foresight he hath of future euents, no man (I trow) is bound to beleeue him vnles he list. Some likelihoods there bee (I grant) in worldly mens opinions, that the Catholike religion may be rooted out of England. but when we lift vp our harts to heauen, and weigh well the true qualities and nature of Christian religion, we see noe euident cause to feare any such imminent daunger: nay wee discouer rather motiues to perswade vs to the contrarie, to witt, that our redemption and the restauration of Catholike religion in our country is neere at hand.
Not to answer M. Abbot (who hath brought no one reason for his surmise) but for the consolation of manie heauily distressed, and most pitifully afflicted Catholikes, my most deare and best beloued countrimen, I will briefly examine the causes that may moue worldlings to imagin their fathers old faith to be now in great hazard of vtter ruin and destruction; that I may withall shew some reasonable grounds of hope for the speedie reparation therof: The [Page 29] first & principall cause of the decay of the Catholike faith in our coūtrie, earthlie mē esteeme to bee the impouerishing of all them that constantly professe and maintaine the same: for seing all Catholikes (whom they call Recusants) to bee fleeced and spoiled of all their goodes, and to haue nothing left for themselues, their wiues, and their children to liue vpon, they presentlie iudge that they cannot long hold out. And all men of meanes being once impouerished, neither priests (who by doctrine, administration of Sacraments, and good exāple of life are great proppes and staies of religion) can be harboured and interteined; nor poore prisoners succoured and relieued: and cō sequently all Catholikes in short space must needs be vtterlie extinguished. Behold the presumptuous discourse of dust and ashes, who being not able to raise their thoughts aboue the flatt of the earth, or ouer the heades of their cattle, doe seldome meditate vpon those words of our blessed Sauiour: pauperes Euangelizantur the Ghospell is preached to the poore. poore men do more readilie embrace the glad tidings [Page 30] of the ghospell then the rich; or vpon that golden sentence of the chosen vessell of his grace. videte vocationem vestram fratres, 1. Cor. 1. v. 26. &c. see your vocation brethren that not many wise according to the flesh, not manie mightie, not many noble: but the foolish things of the world hath God chosen that he may confound the wise: and the weake things of the world hath God chosen, that hee may cō found the strong; and the base thinges of the world and contemptible hath God chosen, and those things which are not, that he may destroy those tings that are: that no flesh may glory in his sight. Being then assured by the truth it self that poore, base, contemptible creatures in the eie of the world, be such as Christ maketh speciall choise of, to receiue, imbrace, and preach his word: How can it be probable to amy christian, that the stripping men out of their goods, is an assured waie to make them to flie from their faith? If poore fishermen, and others, that voluntariely forsooke all they had, were esteemed by Christ Iesus, (the grand master of that heauenly worke) the fittest men to make pillers and chiefe members of his holie faith and religion; how grosly [Page 31] are they deceiued in the estate and manageing of heauenlie affaires, who do dreame that to make all Catholikes poore, is to extirpate the Catholike religion? when as it is in deed a readie way to make most absolute & perfect christians, discharged of all earthly clogges, more nimble, proper, and at better leasure to employ themplues wholy and hartily in that spirituall busines. And therby also indearing themselues vnto Almightie God, (for whose quarrell they haue lost all) do become more capable and worthie of his greater giftes and blessings. who can tell whither our forefathers did not, through abundance and superfluitie of temporall wealth, forget their dutie to God, and by the sinnes that followed thervpon, made way to that dissolution of religion which after ensued in our miserable countrie? for so it hapned often in Israëll as Moises foretold, my beloued waxed grosse and Kicked, Deut. 32. v. 15. hee was grosse and exceeding fatt: hee forsooke God his Creator, and turned away from his sauiour. And may it not well be the iust iudgemēt of the same Almightie Lord, [Page 32] to punish vs theire Children (whom God often visiteth for their fathers faultes) in the same kind, according to that rule of the law: in quo quis peccat, in eo & puniatur. Let them be punished in the same kind that they did offend. why should wee not then be content to redeeme our religion with penury, which our Ancestors morgaged through their ouergreat superfluitie? yea although that were not soe, let vs imitate that wise and well aduised marchant cōmended in the Gospell, who hauing found out the pretious pearle of the true Christian faith and religion, went and sould all that he had and bought it. I dare be bold (bicause I haue the warrant of Gods word for it) to assure all them that so doe, that they therby make the richest purchase that can be made vpon the earth: vnto which if the best bargaines that wordlings make be compared, they are but shadowes and meere dreames. If there were a statelie gallāt faire rich Lordshyp to be sold, at two or three yeeres purchase, what presse would there be of buyers? how willing would the veriest pinchpennies in a conutry be to bestow their monie [Page 33] ther vpon? and what is this earthly bargaine if it be paralleld to that heauenly? of which our sauiour speaketh in the ghospell:Matt. 19 v. 29. he that forsaketh father or anie other frind, he that leaueth land or liuing, or any other comoditie for my names sake, he shall receiue, not one for one, but a hundreth for one and to boote in the world to come, life euerlasting. And they that doubt least in the meane season, they shall want necessarie sustenance: they must needes confesse themselues censured by our Saviour to be modicae fidei, Matth. 6. v. 30. men of small faith, that do not trust confidentlie in the prouidence of our heauenlie father, who feedeth the foules of the ayre, and clotheth the grasse of the field: of which he hath not so much care as of vs Christians: if they be worthie the name of Christians that dare not relie vpon Christes infallible promise: quaerite regnum Dei & Iustitiam eius, Matth. 6. v. 33. & haec omnia adijcientur vobis. Let them that faine would, yet with much adoe can ouercome this temptation of pouertie, ponder these few points often and aduisedlie, and praie to God to strengthen their weaknes: then no doubt but they shall [Page 34] be able to prefer pouertie with Christ, before the riches of this world with the losse of Christ, and of their soules. I that do but handle this matter by the waie may not dwell long in it, but will make it vp with these memorable and comfortable wordes of the Apostle:Heb. 13. v. 5. Let your manners he without auarice, contented with things present: for he (that is, the soueraigne Lord of heauen and earth) said; I will not leaue thee, neither will I forsake thee: so that we doe confidentlie saie, Our Lord is my helper, and I will not feare what man can doe to me. To our purpose then M. Abbot, how wise an Auguret soeuer he would seeme to bee, cannot by the impouerishing of Catholikes, diuine that the vtterruin of their religion as at hand: when as by blessed pouertie patientlie endured for Christs sake, it is much more like, that the same holie religion shalbe the sooner restored.
1. Nor imprisonement.Moreouer they cannot be assured to make an end of the said religion by imprisoning the constant professors therof. If to be locked vp in prison were to be secluded from Gods help, as they are debarred of their [Page 35] wordlie frinds companie: or to be depriued of our heauenly fathers fauour, as it is of some earthlie mens countenance: then ther were no doubt but that poore weake mortall men, would quickly wax wearie of their Imprisonment. but if to be a ptisoner for that holie cause of the Catholike religion, be rather a retreit from the conuersation of worldlings, and a recalling of our minds from all terrestriall cares, to be more neat, pure, and at better leisure to receiue and intertayne coelestiall inspirations: then surely to him that knoweth to make the true vse of that inclosure, imprisonment will seeme, as a promotion in the fauour of God, so an augmentation in the feruor of his religion. Are we not by prison wayned from many vanities and follies, yea preserued from diuers dangerous temptations, which others liuing at their libertie and pleasure abroad do often fall into? And how manie thousands of deuout soules, haue of their owne free choice most willinglie forsaken all the world, and shut themselues vp [Page 36] within religious Cloisters, to be freed from the ordinary perils of wordly conuersation, and to liue a more retired and religious life? why then should not Christs prisoners make a vertue of necessitie, and seing that now by Gods pleasure they are drawne from their owne houses, and houshold affaires (where they were perhaps to much busied about horses, sheepe, hawkes, hounds or other like base or idle creatures,) let them hardely imploy their studie to make a good generall confession, therby to enter assuredlie in to the fast fauor of the almightie. let them studie to answere well (according to that measure of vnderstanding and learning that God hath giuen them) in the cause of religion, for which they suffer. Let them spend the most of their time in praier, and other workes of Christian deuotion and pietie: and then no doubt their imprisonment will not seeme tedious vnto them, but must needes be verie comfortable & fruitfull. bicause therby they purge their soules from sinne, make satisfaction for their faultes past, breake [Page 37] of manie euill customes, lay a good foundation for the time to come, purchase the fauour of God, and draw his manifold heauenly blessings vpon themselues, their family, and friends. finally they shall serue for burning lampes to the world abroad, and for good example to their neighbors and acquaintance at home. for albeit their bodies be confined within a small compasse; yet the fame of their constancy, and vertuous retired life, will flie abroad far and neare: and carrie with it a verie sweet fragrant sauour vnto others, animating them to suffer more willinglie and constantly, what they see their honorable frinds, or honest neighbours to haue well passed through before them.
Neither ought anie man to feare ouer much the laying vp in darke loathsome holes or deep dungeons:3. Not dungeous. for if it please our heauenly father to suffer that rigor to be exercised vpon vs, he will giue vs courage and strength enough to abide it The chast patriarch Ioseph was cast into a dongeon, and it is recorded to our comfort,Sapient. 10.14. that the wisedome of God descended downe [Page 38] with him, and did not forsake him in his fetters. Daniel. 6 22 That great Prophet Daniel was cast into a denne of lions, And his God was with him there, shutting vp the mouthes of those cruell hungrie beastes, and deliuered him therhence safe and sound. The farther wee are shut from all companie of men, the nearer we are sett vnto the quiers of Angels. As wee must heerin needs confesse and acknowledg our owne naturall weaknes and frailty, and that we are not able so much as to thinke one good thought of our selues, and much lesse to be able to endure any such great extremitie, as so close an imprisonment would be to fleshand bloud: so on the part of God (for whom wee suffer) we must be confident, and saie after that most zealous Apostle Saint Paule:Phil. 4. v. 13. Omnia possum in eo qui me confortat, I can do all things with his heauenlie help and gratious favor that doth comfort and strengthen mee: and be bold to praie with Saint Austin. Da Domine quod iubes, & Iube quod vis. giue me o blessed Lord force to doe that which thou [Page 39] commaundest, and commaund me whatsoeuer thou pleasest: Fidelis enim est Deus, 1. Cor. 10 v. 13. qui non patitur vos tentari supra id quod potestis, &c. For God is faith full, and will not suffer you to be tempted aboue that which you are able to beare: but will make also with temptation a way forth, that you may be able to susteine. It cannot but greatlie comfort all such prisoners, to set before their eies the most noble example, of that worthie spectacle of all retired persons Saint Anthony. he hauing liued some yeres in the wildernes in very great austeritie, and being for his singuler vertues,Athanas. in vita S. Antonij. and most godlie instructions, much sought vnto by manie that desired to imitate his holie life; he (I saie) to avoid that resort, would wander yet further into the wildernes. At length it was his hap to light vpon the ruines of an old decaied castle, in which the wild beasts & venemous serpents had made their dēnes and nestes. This was a place alone for a champion of his faith, spirit, and resolution. There he taking vp his lodging, the serpents and beastes as if they had knowen good maners avoyded suddenlie, [Page 40] and gaue place to that honorable seruant of the most high god: and the Citizens of heauen came often (no doubt) to visit him. This holie souldier of Christ condemned himselfe to a hollow caue of the said ruined Castle, and there liued full twentie yeres, admitting no man to come to him, saving one onlie, who twice in the yeare brought him some poore prouision of bread and water. At length being found out by the religious soules, who sought vp and downe after him all the wildernes ouer: at their instant entreatie to doe seruice to others, he came out of that voluntarie prison, as if it had bin out of a paradise, so sound of body, so fresh of colour, with such a sweet mild countenance, that all who beheld him were astonished to see it. But what maruell? for if the court be comonlie said to be there where the king is: who can doubt but that caue might verie well be resembled to the court of heauen? assuredly the king of heauen attended on by his celestiall trayne, came thithe often to visit his be loued seruant and deare [Page 41] sonne Anthony. And what comfort could he want that conuersed so familiarly with the courtiers of heauen? can he that liueth in such speciall fauour of the Almightie, (at whose comaundement be all things both in heauen and earth) be destitute of any necessaries? This euerie man that shall stand in neede of it, may verie well applie vnto himself with the help of these words taken out of the like in S. Austen. Quod fecit vnus homo, facere potest & alter homo, illius gratia per quem factus est omnis homo: that which one man hath done, a nother man may doe, through his gratious aid and assistance that made all men.
Though Protestants cannot either by spoiling Catholikes of their goods,4. Nor death. or casting of them into prisons and dongeons, extinguish the Catholike Roman faith in our countrie, yet by hanging and quartering of them as traitors, maie they not bring that to passe? for making awaie manie worthie priests in that cruell bloodie manner, it may hap to fright all other out of the countrie, and then the laitie wanting the gratious help of [Page 42] Sacraments, and the necessarie comfort of their spirituall fathers, will quicklie quaile and yeeld. O wise folie, or rather foolish wisdome of wordlings. indeed if the course of the deuine prouidence were squared out by the leaden rule of our vaine discourses, then it were not vnlike to fall out after the protestants imagination. but god himself hauing reuealed vnto vs in his holie word, that the putting to death of his faithfull preachers, shall nothing hinder, but much further, increase, and multiplie the fruite of their diuine doctrine: Are they not rather to be esteemed Atheists then Christians, that are perswaded, that the waie to extinguish Christian religion, is to make great havock and slaughter of Christs disciples? doth not our blessed sauiour himself teach most plainly, yea and bindeth it (as it were) with an oath. Amen Amen, dico vobis: verelie verelie I saie vnto you, vnles the graine of wheate falling into the earth do die, it remaineth alone: Ioan. 12. v. 14. but if it do die, it bringeth forth much fruite. by which similitude Christ giueth vs to vnderstand, [Page 43] that like as one graine of corne mortified in the bowells of the Earth, doth produce some thirtie, some sixtie, some a hundreth fold increase: Even so everie holie Martir (who is of the purest wheate of Christs flour) powring out his innocent bloud in testimonie of the Catholike Roman religion, doth through the vertue of Gods powerfull grace, wonderfullie moue all well disposed minds to embrace the same religion. for how can they be perswaded otherwise, then that the Almightie hath giuen to them great assurance of a most happie estate in the life to come, whom they behold in the midst of torments to depart this life so holily, mildly and comfortably. Pretiosa in conspectu Domini, Psal 115. v. 5. mors sanctorum eius. the glorious death of gods Saincts is so pretious in his sight, hee soe dearlie esteemeth of them who endure death for his honor, that not themselues onlie, who die so happilie, shalbe highlie advanced in his heauenlie kingdome; but for their sakes and at their requests, God will ouer and besides convert multitudes of [Page 44] others. the holie doctors were of opinion that the death and praier of S. Stephen, was the speciall meanes of S. Paules Conuersion. but what need wee anie testimonie of man for this matter, when as God himself hath in expresse tearmes testified, that he will shew mercie vnto thowsands, Exod. 20 for ones sake that loues him, and keepes his comandements: And no man can better testifie his loue towards God, then to laie downe his life for him, and with his verie harts bloud to seale (as it were) his seruice and loue towards him.Ioh. 15. [...]. maiorem Charitatem nemo habet, quam vt animam suam ponat quis pro amico suo. wherfore in the primitiue church it was the common opinion of all Christians, that sanguis Martyrum semen sit ecclesiae, the blood of Martirs, is the seede of the church. the sence wherof is recorded in these words of ancient Tertullian directed to the Heathen persecutors.Tertul in fine Apolog. Neither doth your ouer curious and diligent crueltie preuaile anie whit at all against vs, but is rather an allurement to our religion, we are multiplied and made more, as often as wee are mowed and cut downe by you. for the blood of Martirs is the seede of [Page 45] Christians: Matth. 13 yea it is compared by diuers holie fathers to that seed which was sowed in the best ground, and brought forth an hundreth fold encrease.Iustin. in Apolog. That glorious and learned Martir S. Iustin, comparing Christians to a vine (as in the scriptures they be often resembled) saith: Esai. 5. Ioh. 15. that as a vine euerie yeare must be pruned, and haue all superfluous branches cut of, to make it yeeld more stoare and better fruite: so some Christians now and then cut downe, and put to death for the Christian religion, doth both multiplie, and make more perfect Christians. To be short I will rehearse but one passage vttered by that golden mouth of S. Io: Chrisostome, wherin all the forsaid branches of losse of goods, losse of libertie, and life are couched together, without anie feare of losse of their religion.Chrisost. quod Christus sit Deus. Albeit (saith hee) the faithfull Christians were disgraced, despised, lost their goods, and were cast into prison: yea were butchered, burned, drowned, and put to all kind of tortures, with the greatest shame and spite, that could be deuised, like Traitors and publike enemies of the comon weale: yet did they alwaies encrease and multiplie. As well Maisters as schollers, Preists [Page 46] as Lay men, were fettered and suffered a thousand kind of euills: yet the number of both Maisters and Schollers did grow dailie greater and greater. Thus Saint Chrisostome, and much more to the same purpose. And if it would please our owne Magistrates, who are of greater yeeres, to call to mind how few priests and recusants were in the daies of Queene Elizabeth, when they began first to put priests to death, and to heape such heauie penalties vpon recusants, in comparison of them that now be: they must needes (if passion do not much blind them) cleerlie see, that their persecution hath mightilie augmented our number. I out of my small experience may be bold to auouch, that since I can well remember, for one Romane priest that then was in England, there are now litle lesse then twentie; And for one recusant then, now more then a hundred Haue we not therfore iust cause (following euen the light of humane reason and policie) to thinke, that the Protestants themselues who sit at the helme of government yeelding [Page 47] vnto that sensible argument of their owne manifest experience) will shortlie cease the heat of the persecution, and bridle those distempered restlesse spirits, that seeme to feed vpon other mens sorrowes, if it be for no other cause, but for the preservation of their owne religion. I meane not here to propound to them (who are without all comparison exceedinglie far wiser then my selfe) how manie great comodities both at home and abroad, they might reape by holding a milder course in matter of religion: bicause I find small disposition in them to accept of that seruice. but for the comfort of afflicted Catholikes my most deere countrimen and brethrene, and for the fuller confutation of the new article of M. Abbots false beliefe: I haue briefly shewed, that to stripp Catholikes of their goods, for their religion, is to put them (though perhaps against their wills) to purchase the redemption of that with their penurie, which their Ancestors lost through ouer much superfluitie. To cast and keepe them [Page 48] in prison, is to sequester them from their worldly occupations, and therby to make them much apter for heauenlie meditations: To hange them like traitors, is to prefer them to the glorious crowne of Martirs. And all this put together, cometh so far to short from rooting out the Romane Religion, or from daunting of others from the liking of it: that it worketh marvelous effects in many good soules, and procureth multitudes to embrace it. wherfore M. Abbots dreame of the vtter ruine therof to be at hand, maie be aptlie compared to the diuination of those pagans, which S. Austin recorded as most absurd. when the Gentiles (saith hee) saw that the church of Christ could not be rooted out with soe manie greiuous persecutions as it had endured, Aug. l. 18. de ciuit. 54. but that it was therby wounderously enlarged: they neuer theles were so blindly bent against it, that they would needes appoint a certain time, w [...]thin the which it should be vtterlie rooted out. which was expired before S. Austen had written those his worthie Bookes of the cittie of God, the christian Church much more florishing, and enlarging it self then [Page 49] before. The like successe will be no doubt vnto M. Abbots dreame; (who would needes counterfait those malitious Pagans, in prognosticating the vtter decay of the Roman religion to approch) if wee remaine constant, and doe with patience after the example of those ancient noble Christians, beare the losse of our goods, lands, libertie, and life; in the quarell of Gods cause, and for his sacred religion.
I am not of their mind who looking vpon the helpe of men, doe out of human probabilitie, either appoint some time when this shall come to passe: or on the other side, not seing anie mans aide readie at hand, do vtterlie despaire of the recouerie of it. but do like maruelously well of them, who hū blie acknowledging our owne and our forefathers manifold grieuous iniquites to be such, that we haue not yet suffred the hundreth part of that which they and wee haue iustlie deserued. yet lifting their harts towardes heauen, and maturelie pondering vpon God almighties incomprehēsible mercie, wisdome, and power, do conceiue good hope of our speedie redemption [Page 50] for noe Christian can saie his creede, but he finds in the first article thereof that God is Almightie, he can doe all things when hee will, and assoone as he will; with one word of his mouth, one fiat of his (by which he made heauen & earth) is more then a thousand times sufficient, to alter the whole course of the protestants proceeding; yea to worke such a strange alteration, that they who now be most earnest persecutors of the Romane religion, maie after the manner of Saint Paul become most zealous professors and planters of the same. for most true is that which good Mardocheus in his deuoute praier confessed.Hester 13 O Lord God, the disposition of all things doth he in thy hands, and there is no man that can resist thy will, if thou please to saue vs. yea the stronger, the more eminēt, subtle, and vehement, Gods enimies be to oppose against his seruāts, the sooner are they ouerthrowen; for he delights sometimes to giue his aduersaries all the aduantages they can require: that they maie be many against few; mightie and rich against weake and poore; wise and politike, against simple and plaine men; to the end, [Page 51] that a few, weake, simple and poore people vnder his conduct, ouercoming manie strong wealthy wittie aduersaries, all the glorie may redound to God alone: and others vnderstanding therby who be the true people of God, may wholie and hartelie ioyne with them in his seruice. here to prevēt the cauills of the malitious, I would haue it obserued, that we Catholikes do not put our trust in any forreine invasious or domesticall garboiles, but in the meere mercies and might of the soveraigne Lord of heauen & Earth: who (as we hope) will for our blessed saviours sake, at the intercession of the most holie mother of God (whose dowry England hath bin and is esteemed) and of all the blessed Saints, turne the hearts of our persecutors, and effectuallie move even them, who now are most greedie to spoile Catholikes of their goods, to bestow their owne, towards the restoring of the Catholike Religion: And they that are now so hastie to cast Catholikes into prison, and to seeke their deathes, shalbe so zealous and forward for the setting [Page 52] vp of the same, that they will therfore most willinglie lose their owne libertie and liues. And albeit this may seeme strange vnto the dull and darke vnderstanding of worldlinges: yet the faithfull must needes confesse, that he whose words laid the blustring winds, and calmed in an instant the raging waues of the sea, can (no question) as easily, and as speedily turne the harts of our persecutors, and make them in a moment our honorable frinds. yea make them as freely and largely, to spend their owne riches, in favour and defence of the Catholike cause, as now they do couetously hunt after the spoile of others, for profession of the same. of gods power to bring this to passe, there can be no doubt among the faithfull. but all the question is, whether he will doe it or noe, or how soone it shall please him to doe it. I can scarse vnderstand how the true faithfull soule, casting her eie vpon the inestimable mercies of the Almightie, can stand in any doubt, whether he will haue compassiō of vs or no? Let the deiected for their consolation, weigh well these comfortable sentences taken out of holie scriptures. [Page 53] Can God forget to haue mercie, Psal. 76. or will he burie his mercie in his wrath? Nothing lesse, as it is said in an other place, Our Lord is mercifull and gratious, Psal. 102. flow to anger and plenteous in mercie, he will not alwaies chide, nor keepe his anger for euer. and, Psal. 2. when his wrath is kindled, it will last but for a little while. Againe, when he hath bin angrie, Abaruc. 3. Psal. 144 he will remember to sh [...]w mercie: his mercies are aboue all his workes. he will therfore sooner forgett all other his wōderfull workes, then his most excellent mercies. which Esay the prophet doth recōmēd to vs, by the tender compassion of a mother ouer her infant, in this maner: can a woman forgett her sucking babe, that she should not haue compassion on the sonne of her owne wombe? yea she may forgett him, Esay 49.15. yet I will not forgett thee. for I haue grauen thee in the palmes of my hands, and thy walles are continually before mee. Behold how many causes of confidence, this one sentēce of holy scripture, doth close togither as it were in one Cluster. first the father of mercies, and God of all consolation doth assure vs, that though the kind tender harted mother should so much forget her self, as not to shew compassion to her owne Infant, crying vnto [Page 54] her for reliefe; which is in any good nature impossible: yet God so tenderly affecteth his spirituall Children, his creatures made after his owne image & likenes, that although shee should, yet he will not shutt vp the Bowells of his tēder mercies towards his infantes, hartly repenting them of their sinnes, and humbly flying vnto him for succour. secondlie the print of the nailes graven in the palmes of our blessed saviours hands, alwaies present before the face of God, are both most assured pledges of his inestimable kindnes shewed towards vs: and be most forcible sutors to his heavenly father, to move him speedilie to bend his forces to our aide. yet farther, the holy Angels patrons of our countrie in generall and guardians of all English in particuler, And all the valiant Martirs and other saints of our nation (who in holie writt bee resembled to walles of defence and safegard) are continuallie before God, both gratiously tendring our prayers & paines patientlie endured for his holy names sake; and praying also themselues most feruentlie, for the restitution of Christs religion in our countrie. [Page 55] All these motiues concurring, must he not be very lumpish, or rather ouerwhelmed with heavines, that cannot perswade himself hopefully to attend and expect his owne release and redemption, from the omnipotent and mercifull hands of his heauenlie father, so inclinable of himself, and so provoked thervnto, through the merites of our Redeemer, & intercession of his saints. Specially if he do remember, that it is not anie earthlie good, but Gods owne honour and glorie that we seeke after: that he may be trulie knowen, loved & serued of all mē: that our whole coūtrie maie be once againe blessed with the happy fruition of his holy religion: that all māner of vice (which now raigneth there in a verie high degree) may bee rooted out, and the seeds of all holy vertues sowē in a most fertil soile. This being (I saie) the summe of all that we most instantly do sue vnto his divine maiestie to obtaine, how can we but liue in great hope to see it brought to passe by God Almightie, that doth infinitelie more then we our selues desire it? And can by ten thousand manner of waies more then our dull wits are able [Page 56] to comprehēd, effect, and performe it. true it is that the graue maiestie of the Almightie (with whom a thousand yeares are as it were yesterday) seameth to our shuttle short capacitie, to proceede verie slowly in this busines. Notwithstanding hee is most sure in his courses, and will in due season, recompence his slownes with abundance of favours, far surpassing the expectation and hopes of all men. yea manie times when he seemeth most to haue forgotten his humble seruants, and to be fardest of from their helpe; then is their deliuerance neerest at hand. Hee suffred the Egiptians to doe their vttermost endevour to oppresse and make an end of all the Israëlites: yet when they were euen at the very brim of desperation, he sent them a saviour: who out of that their miserable bondage, brought them into a land flowing with milke and hony. Like wise did his diuine wisdome permitt the cruell and bloudy Emperours, Diocletian and Maximiniā, to doe all the mischiefe that the malice of man could devise, to make hauock of all Christians, and a finall extermination of all monuments of [Page 57] Christian religion: neuertheles when they had powred out the extremitie of their outragious malice, they died most miserablie: and the great Constantine (our most glorious countriman) that succeeded them, did very shortlie after triumphantly set vp the Christian religion, vnto the vnspeakable comfort of all Christians. wherfore albeit to the eie of man, there do not appeare anie present redresse of our miseries, yet reposing our trust in the might, mercies and promises of God, let vs confidently saie with S. Peter.1. Pet. 3.9. Our Lord slacketh not his promise as some do esteeme it: but he doth patiently for you, not willing that any perish, but that all returne to penance. It maie be very well that he hath stayd the longer, partlie to scoure our the rust of our former fautes: partly that the number of those glorious Martirs and confessors, (wherwith he will haue our realme fenced & adorned) maie be accomplished: or that the conversiō of many that wēt astraie, might be wrought, by beholding the constant suffering of his seruants. finally, that the full measure of the impenitent maie be made vp. The soveraigne lord of heauen and earth having [Page 58] vpon these or the like considerations (knowen only to his vnsearchable wisdome) made staie of our deliuerāce vntill this present, must not therfore be thought to haue cast vs of for euer, and to haue wholie forgotten his mercies; but we must with longanimitie attend his good pleasure and leasure, and in any case not leese our confidēce in him. which he doth not onlie expect at our handes, but doth also so much respect it, that for it alone he promiseth deliuerance.Psal. 90. Quoniam in mesperauit, liberabo eum, protegam eum quia cognouit nomen meum. I will deliuer him, bicause he put his trust in mee: I will protect and defend him, bycause he knew my name; that is, my might, my mercie, my loue, to all that call vpon mee, and put their trust in mee. Againe, Our Lord will helpe them and deliuer them, Psal. 36. and saue them, Quia sperauerunt in eo: euen for that they trusted in him. The house of Israël trusted in our lord, and he was their helper and protector: the howse of Aaron trusted in our lord, and he was their helper and protector, they that feare our lord, let themtrust in our lord, Psal. 113. for he wilbe their helper and protector. Call vpon me in the [Page 59] daie of tribulation and I will deliuer thee, Psal. 49. and thou shalt honor mee: behold God takes it for honour done vnto him, to call vpon him in our distresse and to be so well perswaded of his honorable care ouerall his people, that he will not let them perish vnder his handes. These being words of comfort vttred by the spirit of God, and recorded in his holy word; would it not grieue anie Christian heart to heare some, other wise good soules, to say: oh I shall never see any amendement, things will neuer goe better, while I liue. Now poore spirited people, why doe you to your owne griefe and others discomfort, take vpon you to determine that which you are altogether ignorant of? who made you priuie to Gods counsells? what can you tell how long you shall liue your selues, or what shall happen in your daies? you may verie well saie, that we haue not deserued anie such great grace at Gods hands, nay rather that we are most vnworthy of it: wherfore if God deale with vs after our deserts, we shall never see that happie day: but do not [Page 60] take vpon you to sett bonds to Gods infinite mercies? the highest pointe wherof is to surpasse infinitly, and to prevent all merit of man, and to goe far beyond all humane expectation. It troubleth me not to heare our persecutors saie of vs:Psal. 70.11. God hath forsaken them, come, let vs persecute and apprehend them, for there is no bodie to deliuer them: or to crie out with the children of Edom against Ierusalem: rase it, rase it, euen vnto the foundation therof. Psal 1, 6.7. for they doe but shew blind Zeale, and ouer great confidence in their bad cause. But to see Gods seruants not to be as couragious in his quarrell, and as hopefull in his helpe & succour: is a great sorrow to my heart. which pusillanimity of ours springeth from no other roote, then from want of deepe, and often meditation of our blessed lords soueraigne power, goodnes, and mercy: and for want of due consideration, that it is onlie the true honor of God, and the restitution of his holy religion, which we so vehemently thirst after, and earnestly desire to see once againe florishing in our countrie. which (wee doing our parts) God will no doubt, for his owne glories [Page 61] sake in time performe. To those puling and deiected spirits, let me be bold to speake in these words of the Apostle.Heb. 10.35. Doe not therfore cast awaie your confidence, which hath a great recompence of reward. for patience is necessarie for you, that doing the will of God, you may receiue the promise. for yet a litle, and a verie litle; he that is to come, will come, and will not slack or tarie. and my iust liueth by faith. And if any man draw back, he shall not please my soule. But we are not childrē of withdrawing to perdition: but of them that beleeue, to the sauing of the soule. which words of the Apostle are taken out of the like of the prophet Abacuc who saith. If he make delaie, waite for him, for coming he will come (that is, he will not faile but surelie come) and will not staie long. Abac. 2.3 behold he that will not beleeue this, his soule is not right, but the iust man shall liue in his faith. Out of both which the prophets, and Apostles words, I gather a necessitie imposed vpon all right and good soules, if not to belieue assuredlie, yet to liue in great hope and confidence, of speedie succour frō God for their deliuerie. otherwise they not onlie want that speciall vertue of hope, but also are in daunger (according to the foraleaged testimonie [Page 62] of the holy Ghost) of drawing back and falling awaie from the state of saluation to their owne everlasting perdition. After these plaine testimonies taken out of the word of God, I hope the good Catholike Reader will giue me leaue to imploy one probable coniecture taken out of the prudent obseruation of some vertuous iudgements. It cannot be denied that priests and religious persons bee vnder God the chiefe planters and waterers of the Catholike Roman religion. for they by preaching, teaching, administring of Sacraments, and trayning vp of others in vertue, and by their good example do settle, vphold, and confirme all the rest in matter of faith and religion. It is long sithence it pleased God of his great goodnes to grant vs in forren nations some colledges, and seminaries to breed and bring vp vertuous & learned priestes. And within these few yeeres (since the persecution at home waxed hotter) diuers houses both for religious men and womē, haue bin erected for our countrimen abroad, and manie worthie persons inspired by God, haue retired themselues into the same. Behold [Page 63] then the foundation laid by the prouidence and mercie of God, for the erecting and building vp of Christs Catholike church amongest vs againe. Now I am well assured that no man dare saie, that God is to be likened to that foolish builder reprehēded in the Gospell, who having laid the foundation of a tower could not bring it to perfectiō, and was therfore worthily mocked of the beholders, saying;Luc. 14. hic homo coepit aedificare & non potuit consummare. this man began ro build but could not bring his worke to an end. Our saviour then having alreadie (as we be verily perswaded) planted the foundation of that most holie Edifice, he will not faile in short time to bring it to perfection. Manie goodlie great stones and faire tall timber trees, with other necessary furniture to build vp the walles of Ierusalem are already prepared: now to rough hew, square, and smooth them, persecution is permitted: And much blood of Martirs hath bin plentifully powred out, to temper the lyme and sand, that must vnite and ioyne fast togither all the parts of that [Page 64] spirituall building. It may bee that some principall peeces or workmen do yet want, whom when it shall please the great maister of the worke, to convert & assemble with ther est: what let will there bee, euen in mās iudgement, for the accomplishement of this heauenlie worke? wherfore with comfortable confidence let vs ride out the storme, and with patient longanimitie persever faith full vnto the end: with earnest devoute praiers, craving the aide of our most mercifull father in heaven, & with humble obedient behauior towards our prince and his Magistrates, seeke to asswage their wrath kindled (as we knowe) without cause, so vehementlie against vs in earth. then shall we both fulfill towards others, and finallie (by the grace of God) shall see fulfilled towards vs, that which the famous ancient Doctor Origen, hath recorded of the best Christians in the primitiue Church, in these memorable words, with which I will conclude this Chapter.Orig l 2. contrac [...] summ responsione ad 2. Cal. Christians taught not to fight against their persecutors, haue by obseruing dulie the mild temperate law of their sounder Christ Iesus, more preuailed, then if they had receiued [Page 65] commission from him to haue waged warr against their enimies. God almightie defending them, and fighting for them, and at seasonable times restrayning the persecutors of the Christian name. Some noble champions of his, hee suffered (for their greater approbation and glorie) to bee put to death: that the beholders of their constant valour, and sweet mildnes in that bloodie agonie, might therby bee the sooner induced to embrace their religion: yet God so mitigated the matter, that he permitted not all that holie kind of people to be cut downe. for his diuine purpose was, that they should grow, and that all nations should bee replenished with their godlie and saving doctrine. And sometimes he gaue calmes, that the weaker sort and wearied, might haue respite to breath, to repaire their losses, and to gather new forces: vntill at length it pleased his diuine Maiestie, of his infinite mercie and compassion towards his faithfull seruants, so to defeate all their aduersaries plotts and deuises against them: that neither the king nor the presidents and Iudges, nor anie other Magistrates, no not the common people could bee exasperated and stirred vp, to persecute them anie longer. which wonderfull grace the omnipotent (that hath set boundes vnto the billoes of the roaring seas, saying hitherto ye shall passe, but go no further) out of [Page 66] his most tender mercies grant vnto his much afflicted, yet very faithfull servants, in our poore countrie. Amen.
AN ANSƲ ƲERE TO M. ABBOTS PREface to the Reader.
MR. Abbot to make his reader vnderstand the manner of his proceding in this booke of his, relateth what he had done before, in this manner.
First (saith hee) I haue challenged the name Catholike from the popish vse, and proued that the papists could no more take that title to them, but by meere vsurpation. Afterward I entred into a comparison consisting of three partes. wherof the first was to declare, that neither S. Pauls, nor S. Peters Epistles, conteine anie defence of the doctrine now taught at Rome. the second, that sundrie definitions of the ancient Roman faith, were wholie agreeable to that which the protestants teach, and is impugned by the church of Rome that now is. the third and last was to proue, that sundrie heresies condemned of old by the Roman church, be now defended by the same church of Rome.
which pointes being (as euerie man seeth) all and euerie one, of marvellous great moment; yet M. Abbot doth here confesse and acknowledge, that in his answere vnto my Epistle to his Maiestie, he handled them onelie positiuelie, that is to saie, brieflie and superficiallie, the occasion then (as here he saies) requiring no more; purposing afterwards when oportunitie should serue a longer treatise therof. in the meane time (saith hee) Doctor Bishop published a reproofe of my defence of the reformed Catholike: setting vnder this title a Gorgons head, to affright all men concerning mee, as having abused Gods sacredword; mangled, misapplied, and falsified the ancient fathers sentences: so that whosoeuer hath anie care of his owne salvation, can never hereafter credit mee in matter of faith & religion. Concerning which hideous out-cry of my falsifications, I refer thee to the aduertisment which I haue added to the third part of that defence, where I haue scourged him accordingly. this is the effect of M. Abbots entrie into this his worke.
THIS being but a preparatiō to make waie to that which followeth, I neede not stand long vpon it. that vaine and vntrue vant of his, that the hath woone the name and title of Catholike from vs, I passe ouer here as a vanitie: because it is elswhere to be handled more at large. but I maie not omit to put the Reader in mind, how contrarie M. Abbot is to [Page 68] himself in his owne iudgment about his owne worke. here he saith (as you haue heard) that he did sett downe in his answere to my Epistle, those three branches of comparison betweene the ancient and moderne church of Rome, onlie positiuely: yeelding also the reason, bicause the occasion then required no more. yet whosoeuer pleaseth to reade his preface of the samedefense of the reformed Catholike. worke to the reader, shall find him there to speake in an other keie. I haue (saith hee there) had care to giue the reader satisfaction in the questions heere discussed (of which these comparisons were a great part) and to stop the aduersaries mouth, that hee maie haue no thing further to replie. I haue according to Tertullians rule, endevored to make truth to vse all her strength. I haue taken time conuenient to levie such troupes and bands, that I maie not need to doubt of the victorie. compare these places togither, and tell mee whether they bee not plaine contradictorie? to handle questions positiuelie and brieflie: And to treate of them so fullie, and in such exquisite manner, that to the verie aduersarie nothing should be left to replie. there he wrote, that hee tooke convenient leasure to leavie such troupes and bandes, that hee needed not to doubt of victory. here having seene his said troupes and bands harassed and defeated, hee is of another mind, and vpon better advise acknowledgeth, that his former furniture was slender, and that hee handled the matter but superficiallie. whether of these should the good Reader beleeue? both hee cannot, being so contrarie [Page 69] the one to the other. yet being one and the same great Doctor that hath sett downe both in print, and recomended both to his reader; he may hap to stagger, which of them he is to take for true. M. Abbot so highlie magnified there, his vttermost endevor to discusse those matters plentifullie and exactly: that he left to himself here no colour for this poore excuse which he cometh in withall, of handling these questions positiuely. well, if the maister of the worke himself surveying it better ouer vpon my aduertisment, do thinke his former arguments and answeres, (which then he tooke to bee compleate and insoluble) to bee both slender and feeble: I make no doubt but that the discreet reader will doe him so much honor and credit, as to follow his iudgmēt therin, and to esteeme no better of them, then hee himself doth, that fauoureth them most, and should know them best. surelie mee thinkes it must needes be a sufficient wrning to anie man to beware how hee beleeueth him, who doth not beleeue himself in his former writings. Now to that bigge bragge of his, that hee hath in a brief advertisment trowneed mee terribly, & like a Saturnian frowning angrie scholemaister scourged me accordinglie: God bee thanked, his words be but wind. for the poore scholler so piteously whipped by him, feeles no paine at all. But what meant hee to hide that Cholericke pamphlet of his (written in more hast belike, then good speede) in such a corner, that a man must ride to [Page 70] the latter end of the third part of his long tedious bookes, ere he can find it out? well sith it hath pleased him to range it in that place so farr out of the waie, he cannot bee offended that I do not answere it, till I come thither. in the meane season let the iudicious reader, take a scantling by this my answere vnto his worke of longer meditation, how easilie that short pamphlett, written both in hast and in passion, maie bee answered.
BVT in that reproofe of his, verie litle it is that hee hath said, for iustifying what hee himself had before written: not being able in deed to defend any one pointe therof. onelie hee found some what to cavill, concerning my debating of the name Catholike, and the comparison I made betwixt the old and new Roman church: and therof as touching the matter in substance, he hath framed his booke.
VVhat he should saie or doe, that dealeth with such a shameles writer, I assure thee good Reader I do not well know. my booke is extant, and in manie mens hands, as he cannot bee ignorant: Let them all, or whosoeuer els pleaseth to reade it, be iudges betwene vs, whether from the verie preface vnto the end of my boo [...] [Page 71] I doe any thing els then pleade in iustification of what I had before written? putting downe, word by word, first, what exception M. Abbot had taken against the same: then answering directlie to euery pointe and parcell therof. must he not then (if any grace be left in him) blush at these his words, that I said very little for iustifieing what I had before written? where more is saied to that very purpose, I think then hee wilbe well able to answere these seaven yeeres. he that in the Entrie of his booke sticketh not to tell such grosse tales, what credit doth he deserue in the residue? he confesseth that I said something of the nam [...] Catholike, and of his comparison betwene the old and new Roman church: which is true. but when he signifieth that therof in substance my whole booke was framed, he goeth about to deceiue, and that very grosly. for besides sundrie other matters, I treated of these very three points in particuler, which M. Abbot pretends to be most pertinent to his purpose. To wit, the first, that Saint Paule both in his Epistle to the Romanes, and in the rest, doth teach most branches of the Romane doctrine. which is handled from the page of my booke 134. vnto 149. The secōd that so did also some of the most holie & best learned ancient Bishops of Rome; frō p. 149. vnto p. 219. And as plainly against the third point, I declared that not so much as one heresie condēned of old, is by the moderne church [Page 72] of Rome reviued or countenanced: but that the protestants do in expresse tearmes revive, boulster out, and vphold manie old rotten errours and heresies, recorded and condemned for such by the most sound, sincere and Iuditiouse witnesses of the primitiue church; S. Augustin, Sainct Ambrose, Sainct Hierome S. Epiphanius, and others; see the page 251. and manie after. all which being to bee found most certain and true, with a wett finger (as they saie) by turning onlie to the places quoted; the reader if he haue any care to find out the truth, and to avoid errors, will (I hope) take notice at the length of M. Abbots most palpable and notorious leasings, who would make him beleeve that there were nothing of substāce in my booke of anie of those matters.
TO this therfore I haue addressed my description of the ancient Roman Catholike, forbearing that more orderlie course, which I had intended for the performance of this worke, and chosing rather to follow him step by step, as formerlie I haue done, onlie beginning where he cometh to the purpose, and leaving all his vagaries, and affected discourses to hee more briefly touched in the end of all.
[Page 73]YOV may here discouer why M. Abbot was bold to straine a point, and to saie that I only touched the name Catholike, and that comparison: that hee (forsooth) addressing an answere thervnto, might be taken to haue, if not proceeded orderly, yet to haue spoken to the purpose directly. But it being euident and cleare, that I handled as well those other three pointes, and in the same order, as he propounded them: everie vnderstanding man may perceaue, that his purpose was rather to shift from orderly proceeding, and to thrust out some such stuffe as he had ready for the present, to entertaine his favorable reader, and for the rest to take a longer daie. wheras he saies, that he hath followed me step by step, he should rather haue said leape by leap: and that with such vnexpected nimble dexteritie in a man of his declining age, and heauy constitution: that at the verie first feese, he hath overlept fowerscore and seauen pages of mine; smoothing the matter ouer, as though all that had been vagaries, & volūtarie discourses of mine owne: when as in deed there is not one passage of them, but in answere to another of his, there also set downe, as everie one maie see. And that the reader maie take a vieu of his substantiall answering my booke, maie it please him to consider, that in my whole booke there are but two hundred, fourescore [Page 74] and six pages in quarto. vnto threescore and one wherof, M. Abbots answere doth extend onelie: he beginning at the 87. and ending at the 148. and yet hath he chopped of by the waie 7 pages at one blowe, as he cōfessesh himself in the 227. page of his booke: so that in all, he hath answered vnto 54 sides, that is 27 leaues in quarto: which doth not amonut to 7 sheetes of paper. Now out of these 7 sheets, you must also draw M. Abbots owne text which is comprised within mine, and taketh vp neere hand the third part therof; so that in true reckoning his prettie thick booke in quarto, is but an answere to little more then fower sheets of mine; And yet the vanitie of this braggadochio is such, that he would make his simple reader beleeue, that he hath coursed me Iolily, following me step by step, and leaving nothing of substance in all my book vnanswered.
OF this worke I haue finished but one only part, wherin I haue at large discouered their vaine ostentation of the Catholike name and faith, and shewed plainelie, that the Romish religion accordeth not with Saint Pauls Epistle to the Romanes; nor with his other Epistles which M. Bishrop Calleth to assist him: bicause he findeth nothing to helpe him in that Epistle to the Romanes. [Page 75] In all which I have been carefull (gentle reader) to giue thee satisfaction by the Cleere testimonie, either of some learned Bishop of Rome, or by some other famouslie approued and comended by that church. Being now required a service of another kind, so that I cannot yet goe forward with the rest: I haue thought good to publish this in the meane time. If I haue promised anie thing in this, that is not here performed, expect it in that that is to come. Assist mee I praie thee, with thy praiers vnto Almighlie God, by whose grace I hope in due time to supplie that that is wanting now.
BEcause I haue (as I hope) sufficientlie displaied in my former booke, the mans vaine humor in presuming aboue measure vpon his owne strength, and shewed that his vaunting words do farr surpasse his slender works: Therfore I do now onlie desiret the reader to suspend his Iudgment, till he come to behold the combat it self. which I trust to obtaine the sooner, because M. Abbot himself notwithstanding his former florish, seemeth here to feare some after clapp: And therfore intreateth his gentle reader to beare with him, if he hath not performed in this, that which he promised: and to praie to God to help him forth with it, and then to expect (by tom long the [Page 76] carrier) some more worthie peece of worke for a supplie. I am glad to see some more modestie in the man then was wont to bee. we haue not now as he fondly vaunted in his first book, the whole truth furnished and set out with all its strength, and such troupes and bands levied, as should fright and put to flight all the world: but one part of a poore peece of worke, wherin he doubteth also whether he hath performed so much as he promised. seing the world so amended and such a towardly disposition in him, my poore praiers shall not be wanting that he may haue grace to see his wn weaknes, to vnderstand daily better and better the badnes of their cause, to feele more and more the feeblenes of mans wit, setting it self against the might of Gods truth; and so by little and little to retire himself from the bolstering out of that which he perceiueth not to be substātiall and sound: and begin at length to employ his talents to the honour of him, and in defence of his cause, that hath bestowed them vpon him. In the meane season goods ir, what reason haue you to except against mee, for employing the other Epistles of S. Paule, aswell as that to the Romanes, in favor of the Roman religion? be not proofes taken out of anie of the other as pregnant and forcible, as if they were taken out of that? are they not all alike canonicall and of the same divine authoritie? you doe but dreame, when you imagine, that proofes taken out of that to the Romanes, be [Page 77] more proper then others, for confirmation of the Romain faith. should not the Romanes beleeve anie thing deliuered in the other Epistles of S. Paule as firmelie, & receiue it as currantlie, as if it had been written to themselues? Againe, that Epistle was not penned by the Romans to declare their faith, but was by the Apostle addressed to them for their further instruction and consolation. wherfore it can be no more properly called a profession of their faith, then of anie other Christians: everie Christian being as well bound to beleeue all written therin, as the Romanes.
M. Abbot contrarie to his owne knowledg & eie-sight, doth saie that I craved aide of the other Epistles of S. Paul, because I could find nothing to helpe mee, in that to the Romanes. for I do alleage many texts out of that verie Epistle, in proofe of the Catholike cause. I desire thee reader but to turne to the 135. page of my booke, and if he there do not find, that I haue emploied as manie sentences therof to mainteine our cause, as M. Abbot (that braggs so much of it) hath done to vphold theirs: then let him take M. Abbot for a true mā: but it being certain that I haue as plentifully produced testimonies out of it, how canst thou choose but censure M. Abbot for a man, that makes small conscience what hee saies of his adversaries writing? finallie to vnderpropp his credit, which hee saw tottering and like to decay; he auerreth that hee hath been carefull to giue his Reader satisfaction in his allegations [Page 78] vsed in this booke. hauing made choice onlie, either of some learned Bishops of Rome, or of others famously approued by that church. But what if that bee not so neither? doth he not by heaping one false tale in the neck of another, much hasten on the downfall of his reputation and creditt? who is ignorant that the Roman church hath condemned by name Cornelius Agrippas book de vanitate scientiarum? and yet M. Abbot page 851 doth solemnly cite him, for one of his grave Authors. All the learned know that the church of Rome doth not greatlie approue Erasmus censures and annotations vpon S. Hieromes, and other Doctors workes. yet is he one of M. Abbots alleaged Authors page 72, Now for watsons Quodlibets, Anianus fables, and other such like puddles, out of which M. Abbot takes some dreggs, to giue his gentle reader, satisfaction shall I saie, or rather infection? I say no more, but that they must needes be very kind, favorable, yea foolish and simple readers too, that will take such base coyne for good payment. And M. Abbot therby is conuinced to bee no man of his word. for hauing promised nothing but taken out of Authors famously approued by vs, he doth notwithstanding produce manie writers of no estimation at all in our church.
Thus haue I briefly runne ouer all. M. Abbots preface, that the whole drist of his booke might bee disclosed, and that the vnpartiall reader might withall take a tast of the [Page 79] manner of his dealing; which if it cōsist much of craking, shifting, and misreporting, he maie cōiecture what he is to expect of him in that which followeth. I haue stood here vpon the particulers, to shew the reader what aduantage I might take of his words, if I would do the like in his whole booke. But well weighing how small profitt the reader should reape out of anie such verball contention; I will vtterlie avoid it, and in as short and perspicuous sort as may bee, I will relate trulie the sence and substance of what M. Abbot saith, and ther vnto frame my answere. That the good reader may leese no time, but with ease and speede, trace out and find where the truth resteth. God grant him grace to embrace and follow it, and in his praiers to recommend vnto the father of light (from whom all good giftes do descend) my poore endeuors, that through his heavenlie blessing, they may yeeld that fruite which I desire. And that both they and I, may serve his divine maiestie faithfully all the daies of this life, and finallie through his infinite mercie obtayne life everlasting. Amen.
AN ANSVVERE VNTO M. ABBOTS FIRST CHAPTER. The contents.
whether the church of Rome, doth vainly and absurdly chalenge to her self, the name of the Catholike church.
THIS first paragraff or section M. Abbot doth make to iustifie the manner of his proceeding, before hee come to the matter: but before all hee thought it expedient, how vndecent soever it were, to begin with a florish in his owne commendation thus.
AS for the victorie which I ominated to my self, thankes be to God I haue obtayned it, being become Maister of the field: And M. Bishop enforced [Page 81] to leaue the mayne battle, contented now out of a corner to thrust an ambush, that hee maie make some shew, that he is not quite spent: I triūph over him in his owne conscience.
NAturam expellas furca licet, vsque recurret. see how hard a thing it is to driue a man from his old by as? M. Abbot hath been pretilie well canvased, for his vnmannerly vaunting of his owne doings: yet hee cannot bee taught to leaue it. custome is another nature. what will you? he dwelleth belike farr from good neighbors, and is therfore inforced to praise himselfe. well, if hee will needes proue himself a wisard, and one that can ominate, and tell good fortunes before they fall, how should I hinder him? I willinglie confesse that hee doth but his dutie, to thanke the Lord for his good luck: and might for more complete ioy, haue called in his fellowe Ministers with their wiues, to haue congratulated with him. But to put the censure of his triumph to his adversaries conscience, seemeth to excessiue an amplification. for hee was cock sure to be condemned by me, for singing a triumph before the victorie, that before had told him plainely inough, that I scarse found anie weightie point in his booke worth the answering: and that there was better proofe of their doctrine in two leaues of M. Perkins treatise,In my preface of the reproofe. then in ten of his. yea I moreover made so [Page 82] bold as to tell him, that his printed papers were more fitt and proper to stopp mustard potts,Ibidem. Page 94. then anie meane schollers mouth. was there anie reason after such plaine warning given him before hand of my dislike, once to imagin (if hee had not been wonderfully conceited of himself) that I so highlie esteemed of his writings, that I would without faile giue him the prick and price. But why do I exact reason of an Augurer, or wiseman as they call him, that will needs dine into the secrets of my conscience? may not hee peraduē ture by helpe of his Astronomicall skill, see there that, which I cannot espie my selfe?
In good sadnes honest sir, tell mee I praie you, why you saie, that I left the maine battle, and was content out of a corner to thrust out an ambush? when as I marched in the face of your forces, and encountred with the forefront of your battle; setting downe your discourse even as your self had ranged it, making answere to the verie first words, and so continuing without interruption: verie impertinently then do you charge mee with lying in ambush, and setting on you out of corners. These odd tearmes of an old rustie ragged soldiour, may be much more properlie returned on your selfe, that hath leapt ouer so manie scores of the first pages of my booke, and left as many of the last vnanswered; slipping over also some of the middest. what is to ly in ambush and to sett on a booke out of corners, if this answering of it by snatches [Page 83] bee not? but leaving these idle speeches wherwith M. Abbots book is stiff būbasted, let vs come faire and roundly to the matter; which in this section is to shew, whether he hath proceeded orderlie or no in his discourse? that the learned reader maie the better bee able to iudge of it, I will summarily rehearse how wee fell into this Question, whether the Romane church bee the Catholike church or noe.
I in the Epistle Dedicatory of my first booke aganist M. Perkins, humblie. besought his Maiestie that he would bee pleased to embrace that true Catholike and Apostolike faith, in which his most royall progenitors liued and died, whervnto M. Abbot answered, that my petition was needles; bicause his Maiestie had already embraced the same true, Catholike, and Apostolike faith. which to prove he made as it were this argument. The Catholike church is that which is spred over all the world, but the Roman church is not spred over all the world, therfore the Roman church is not the Catholike church. To which I replied, that granting the maior or first proposition to bee true; the minor or second was not so direct to his purpose, as if he- should haue subsumed: but the English church, (the faith wherof his Maiestie embraceth) is spred over all the world. or at least, the English church is a true member of that church, which is spred over all the world; for [Page 84] whether the church of Rome bee the Catholike church or no, the faith which his Majestie embraceth cannot bee Catholike, vnles it bee that which either hath been, or now is spred ouer all the world. therfore no man can deny, but that it had been a more direct and speedie course, to have proved their owne church to bee Catholike, then to goe about to disprove the church of Rome to bee Catholike. for let vs suppose that which M. Abbot would have, (though it bee most vntrue) that the church of Rome were not the Catholike church; Doth it thervpō follow, that the church of England is Catholike? nothing lesse. for there have been and are manie erring & no Catholike congregations by the consent of all men, different and dissenting from the church of Rome. as for example were of old the Arrians, the Donatists, Macedonians. and att this time bee, the Trinitarians, Anabaptists, and such like. supposing then the church of Rome not to bee Catholike, and that the English church doth not agree with the said church; may it not neverthelesse bee some other erronious congregation, that is fa [...]r enough of frō being Catholike? there being in the world so manie other of that bad marke and stampe? It must needes then follow, that M. Abbot beginning with the church of Rome, neither tooke a speedie and direct, nor yet a sure course, to prove his maiesties faith to bee Catholike. M. Abbot in his owne excuse saith: that to prove his maiesties faith to bee Catholike, [Page 85] he must needes declare what the Catholike church was: bicause of the Catholike church it is, that the faith is called the Catholike faith. This I admitt for good doctrine, and do desire the Reader to beare it well in mind: that the Catholike faith must needes bee sought for in the Catholike church, and cannot be found out, before wee haue the Catholike church to teach it vs. because as M. Abbot affirmeth heere, of the Catholike church it is, that the faith is called the Catholike faith. well go on good Sir, I grant that you did well to declare what was the Catholike faith, and what was the Catholike church too, But having declared what was the Catholike church and faith, why did you not go in hād to proue your English faith that his maiestie maintaineth; or your English church, which hee vpholdeth, to bee that same true Catholick church? To saie that that stumbling blocke, to witt, that the church of Rome was the Catholike church) was first to be removed out of the way, will not serve the turne. for that was not necessary. when as the other if it had been true, might haue been performed by it self, without any mention made of the church of Rome. And if your fingers itched to haue a fling at the church of Rome, would it not haue been more seemly and decent, first to haue confirmed your owne faith to bee Catholike, which you tooke in hand? then having layed that foūdation, to haue declared that the faith of Rome was not Catholike. wherfore (I did neither idly nor preposterously [Page 86] (as you write) require so much att your hands. but verie preposterously do you proceede, and beyond all measure. extravagantly: that having spoken somewhat to declare what the Catholike church was, and that the church of Rome was not that Catholike church, do afterwards run through seaven or eight questions more, and make an end of your booke too, before you come to take one chapter to prove that your English church is the Catholike church; or that your English faith, is the Catholike faith. Is not this to forgett your self in the highest degree that is possible? to institute a treatise to prove his maiesties faith to bee Catholike, and to professe in the beginning of it, that to find out the Catholike faith, wee must first find out the Catholike church: which being soone found out, and agreed vpon; to bee that which is spredd over all the world: after wardes in all the ensuing discourse, not to haue one chapter to prove the English church or faith, to bee spred all the world over. was not this vtterly to leese himself, and to leave his reader as it were. in the middle of a maze? Pervse gentle reader the contents of all the chapters of M. Abbots booke, which bee fowreteene in number, thou shalt not find one of them, so much as pretend to prove directly, the faith of England to have been dilated into all countries, the first is, that the church of Rome [Page 87] doth vainely pretend to bee the Catholike church; the second consisteth of a comparison betweene the Papists and the Donatists. the third is about the Papists abuse of the name Catholike. the fourth, that the church before Christ, was a part of the Catholike church: and that the old and new testament do not differ in substance of faith. The fift, that religion cannot satly bee grounded vpon the example of fathers and forefathers. the sixth, that the reasons of popery are not vrgent and forcible. The seventh, of the florishing and best state of the church of Rome: and of the fulnes of doctrine contayned in Saint Pauls Epistle to the Romanes: of Idolatry in worstipping of Saints. The eighth of iustification before God. The ninth, of iustification before man. The tenth, that eternall life cannot bee purchased by meritt. The eleaventh, the first motion of concupiscence is sinne. The twelfth; that the spirit giues witnes to the faithfull, that they bee the sonnes of God. The 13. that good workes are not meritorious of life to come The 14. that the Epistles of Saint Paul are loosely alleaged by the papists. lo here is the end of the booke and as a man may well saie, finis ante principium, a conclusion of the worke, before he begin to handle the principall point in question. to witt, whether that faith which his Maiestie [Page 88] embraceth, bee the Catholike faith. that is, whether at any time it hath been receiued in all Christian countries. so that in one word this booke of M. Abbots may bee answered with a nihil dicit, as our com̄on lawiers tearme it, that is, hee hath said iust nothing to that which hee vndertooke to performe therin. for having taken in hand to prove, that the faith of the English congregation is Catholike, and consequently that it hath been vniversally planted in all nations: now to let that stand a cooling, and to argue that the church of Rome is not the Catholike church, but rather Donasticall: and that it abuseth the name Catholike: that the church in old father Abrahams daies, was a part of the Catholike church; and such other impertinent questions: was it not rather (as one maie say) to lead a wild Goose chase, and to wander vp and downe very strangelie, then to speake to the point of the question propounded? And albeit it draw some what neerer the matter to go about to proue the Protestants doctrine, to be more conformable vnto the old and new Testament, then the doctrine of the Catholiks: yet that is a severall distinct question, and to bee handled after another manner. for I doe in one chapter ioyne Issue with M. Abbot therin, and doubt not to make it good against anie protestant, that the Catholike Roman faith is much more sutable even vnto [Page 89] the verie true text of tke Bible, then the Protestants: and that by conference of our doctrine word by word, and sentence by sentence, with the verie words and sentences of holy writt. But to prove our faith to bee Catholike wee take another course, and do demonstrate that the chief prelates and Doctors of the Catholike church, who have florished in most Christian countries since the Apostles time, have taught the verie same doctrine which wee teach, and maintained the same faith, and served God with the same Religion, that we do. which M. Abbot must performe for their faith and religion, if hee will haue any wise men beleeue them to bee Catholiks: even by his owne explication of the name Catholike; in his answer to my Epistle; and by his owne confession heere, when hee faith; that wee cannot find out the Catholike faith, before wee have found out the Catholike church; of which the faith is named Catholike. Now no man can find out the Catholike church, but by tracing out that companie of the faithfull who have peopled all Christian nations. which M. Abbot not being able to do for the protestātes faith, doth returne the same questiō to mee: and would haue mee to do the same for our doctrine, and namely, for that point of the popes power to depose Princes: which (as hee saies) Cardinal Bellarmine doth hold to be one of the chief points of our faith, Bell. Epistola ad A [...]b. apud [...]ath. To [...]um. and the verie foundation of Catholike religion. Albeit M. Abbot would not at my request, do that honor [Page 90] to his own religion, and right to himself as to satisfie my iust demaund, hee having before also vndertaken it; yet I will not refuse at his instance, to demonstrate that article of faith (which Cardinall Bellarmin there mentioneth) to have been beleeved, taught, and practised in most christian countries, in the most florishing time of the Catholike church: And that by the testimonie of the best renowmed fathers of the verie same age. I will bring him in more authentik evidence for this issue then would be the hands and seales of the moderne churches of Grecia, Armenia, Ethiopia, Russia, and such like schismaticall and erring congregations, (which M. Abbot here demaundeth) as the reader shall see in the next paragraffe or division, where that question of the supremacy, shalbe treated of. But honest sir, why do you by the way so wound your credit in misalleadging that most learned Cardinals wordes? doth he in the place by you quoted saie, that the supremacly of the pope, for the deposing of kings, is one of the chief points of the Catholike faith? will no warning serve the turne, to make you cite your authors sincerely? if this bee the shuffling wherin your best skill consisteth, the reader in deed hath great need to looke well to your fingers; Card. Bellarmine, both there and elswhere doth teach, that the popes supremacy is one of the principalle heads of our religion. But hee doth not affirme there, that the popes power to depose princes, is any chief article of our faith. [Page 91] though hee taught that to bee a most probable opinion, and in some sort to appertaine to the supremacie, as a dependant thervpon. Now to that which followeth out of an other place of Card. Bellarmin; hee (you saie) shall free vs from need to travell for this proofe (to wit that our English faith hath been spred all the world over) who saith, that though one only province did retaine the true faith, yet the same might properly bee called the Catholike church (and therfore their faith the Catholike faith) so long as it could bee cleerly shewed, that the same is one and the same, with that, which at anie time was spred over the whole world. whervpon M. Abbot infers, that to prove their faith to bee the Catholike faith, it wilbee sufficient to prove, that is was that which once was spred over all the world. Now with the proofe therof M. Bishop (saith hee) is chooked already. Behold the babling of this vaine man. first the Cardinall doth not ease him anie whitt at all, from proving their faith to have been spred over all the world: but only saith vpon supposition, (Si sola vna provincia retineret veram fidem, if one onlie province kept the true faith) that then it might bee called Catholike: yet so, that it could bee cleerlie shewed, to haue been spred in times past, over all the world. where you see, that hee requires of necessitie, that it must bee cleerly shewed, that the same faith which wilbee accounted Catholike, hath been before at lest spredd over all the world. so that M. Abbot is as farr to seeke as hee was before, [Page 92] and that hee must needes come to this stake, how vnwilling soever hee bee, and either shew that their faith hath been receiued all Christendome over, or els confesse that it cannot bee called Catholike. Come of then gentle Sir, flie not from the point, seek not to hide your head in a corner, but performe that peece of service bravely, and then hardlie talke of chooking M. Bishop. but to avouch that M. Bishop is chooked already, long before anie proof thereof be brought, with onlie hearing you to speake of it, is too too childish, and full of doting vanitie.
I found fault with M. Abbot, for shuffling and flitting from the faith and religion of the Romanes, vnto the particular persons that inhabit the cittie of Rome: bicause their faith maie bee Catholike and spredd over all the world, albeit their persons bee confined within the bounds of one countrie or cittie. hee answereth, that hee hath shuffled amisse for vs: for that hee hath shuffled vs from b [...]ing Catholikes; and the Roman church, from being the Catholike church. which is not to the purpose: And how true it is, shalbee tried in the next chapter. In the meane season it must needs bee taken for a foule fault in arguing, to change the tearmes, and to flitt from one thing to another: and for the faith of the Romans, to take the persons that inhabit Rome; there being no lesse difference betweene the person of a man and his faith; then there is between a fox and a fearnebrake. finally M. Abbot saieth that, his [Page 93] shuffling will yeeld vs but a bad game, if I cut not wisely: And if wee haue no better Cards (saieth hee) wee shall s [...]rely le [...]se all. well gentle sir, seing you confesse your selfe to bee such a cunning shuffler, and giue mee so faire warning of it before hand: I wil take the paine to shuffle your Cards after you: or els will cutt them in such sort, that your skill in packing shall stand you in litle steed. If there bee no remedy but that you will needs haue about with the church of Rome, bee it by order, or bee it by disorder; look you handle your weapons more handsomely then you haue done hitherto, or els you are like enough to receiue the foile.
An answer vnto the second section of the first chapter.
MR. Abbot to make a smoother 1 waie to his doutie arguments, by which hee striueth to proue the Roman church not to bee the Catholike church, saith; that hee entreth vnto them, to note the absurdity implied in this comon stile of Catholiks, the Catholike Roman church. How now good sir? have you so soone forgotten the errand wherabout you went? did not you vndertake to demonstrate, that his maiestie had alreadie imbraced the Catholike faith? And if you will needs leave that which you professed to pursue in [Page 94] the suddes for a season, and fall vpon the church of Rome; do not stand triffling vpon tearmes and titles, like an idle Caviller: but as it beseemes a Doctor of the chaire, prove soundly if you can that the now church of Rome, doth not beleeve and professe all points of the Catholike faith. whether the church of Rome, may bee called absolutlie the Catholike church or no, or in what sence it is so called, are other by questions, scarse incident, at least nothing necessarie, to that wee have now in hand. for whether the church of Rome bee stiled the Catholike church or no, so that it hold entirely the true Catholike faith, then maie his maiestie lawfully and laudably, receiue and defend the whole doctrine of the said church: and to obtaine saluation, must make himself a member therof. which was all that I humblie craved of his most excellent Maiestie. The issue then of this present question, and the marke that M. Abbot should levell att, is to shew, that his maiestie embracing the faith of the church of Rome, should not embrace the true Catholike faith. if hee do not effect this, hee doth nothing. if leaving his issue, hee fall to plucking of vizards (as hee to excuse his vnseasonable digression doth write) from I know not whose faces, (as though he going about this matter, had mett by the waie, with some maske or mummery) may he not well bee resembled to a boy that sent on an errant falleth to blowing of feathers, whither the wind will carrie them, and lets his [Page 95] Masters busines alone till hee hath ended his owne sport? but such is the mans humour, hee must bee dispenced withall for observing anie good order; well, seing there is no remedy, let him range at his pleasure, let vs winke att the method, so the matter bee tolerable. thus then doth hee goe about to prove the Roman church not to bee Catholike. No particuler church can bee the Catholike church; but the Roman church is a particular church. Ergo the Roman church is not the Catholike church. Againe to the same effect, No part can bee the whole; but the Roman church is a part of the Catholike church. therfore it cannot bee the whole Catholike church. These be his arguments reviewed, and put into the best frame that maie bee, to avoide all disputes about the forme. As I do verie willinglie also let passe his most idle bables of Balaams and Anianus Asses, and his scarse sweet poem of horse balles singing in the poole. Nos poma natamus: bicause such scurrility becomes not divines, yea is scarse tollerable in any sort of ciuil men: to the Arguments then thus I answere.
If the conclusion were granted to M. Abbot, 2 he were no whitt the nearer to obtaine his intended purpose. for what is there concluded aganist the church of Rome, maie in the verie same forme bee concluded against the church of England. for example; no particular church can bee the Catholike church, but the church of England is a particular church, therfore it cannot bee the Catholike church? [Page 96] which is soe apparant, that M. Abbot cannot denie it. whervpon it followeth most cleerly, that this argument can serve no more for disswading his maiesty from admitting the doctrine of the church of Rome,Page 13. then from entertayning the doctrine of the church of England. therfore it is to be reiected, as wholy impertinent to this purpose. But M. Abbot saith, that atleast it will serve to convince the absurditie of the papists stile, who vse to coople together these two tearmes Catholike Roman: which hangeth no better together (saith hee here) then vniuersall particular. though afterward better aduised, hee within the compasse of two leaves doth confesse, that both these tearmes maie in good sence bee ioyned together. these be his words. Particular churches are called Catholike, and particuler persons are Called Catholikes, as a man would saie, vniuersalists, for maintayning communion and fellowship of the Catholike faith with the church of the whole world; so that even after M. Abbots owne declaratiō, a Roman Catholike is not as much to saie as a particular vniversall, but a particuler man or church, that holdeth cōmunion of faith with the vniversall church.
was it not then a great oversight in a man reputed to [...]ee of some Iudgment, to insist so vehement [...]e vpon trifling tearmes, that were both besides the purpose; and withall true in themselues (as you shall heare afterwardes) if they be evenlie and fairely taken. Notwithstanding bicause the foresaid arguments bee [Page 97] as it were the cōmon hackneys of protestants, ever and anone in their mouthes and writings, and haue not been formerly answered by any that I haue seen; and for that the solution of them will serve to answere all that M. Abbot hath raked together against the church of Rome in fower paragraffes of this chapter, I will more particularly and fully dissolue them.
I say then first, the argument is mistaken, and doth not conclude that which is in question. the question is not, whether the Roman church bee the Catholike church in vniuersall: but whether the Roman church maie bee called the Catholike church, or rather whether it maie bee couched togither in stile with the Catholike church. M. Abbot saith no, these bee his words. For the pulling of this vizard from their faces, I noted the absurditie that is emploied in that stile, of the Catholike Roman church: for the Catholike church (I saie) is the vniversall church, the Roman church is a particular church, therfore to saie the Catholike Roman church, is all one as to saie, the vniuersall particuler church. This was M. Abbots first argument; and the drift of it was to disprove that stile of ours, the Catholike Roman church. Now in his latter reformed argument, hee is come to change the tearmes, and in stead of that, the particular Roman church, cannot bee said, called or stiled, the Catholike church: doth bring in his conclusion, the Roman church is not the Catholike church: wherin lieth a great fallacy; for [Page 98] as the learned do well know, tranfire a rebus ad voces, v [...]lè contra, à vocibus adres, est agere sophistam. hee plaies the part of a sophister, that passeth either from thinges to words, or from words to things. which all protestants doe, when they vse this kind of argument: for the question is about tearmes and a stile of speach: wherfore the conclusion must bee, so it may not bee tearmed, or so it cannot bee stiled; and not passing from the tearme or stile, to conclude so it is not. here one may well demaund how things can bee so tearmed, if they bee not so in themselves? I answere that it often falleth out, that one thing is called by the name of another thing, though it bee not fully out the same. for example, some part maie bee called by the name of whole, though it bee not the whole, as a part of the aire, is called the aire: anie part of the water, is called water. Against which if a man should reason as M. Abbot doth, no part is the whole, but this is a part of water, therfore it is not the whole; the conclusion might bee graunted him, and yet had hee gotten nothing therby, but the imputation of misarguing, and not concluding that which was in question; the question being, whether a part might bee called by the name of the whole, which hee toucheth not: and not whether it were the whole or noe, which only hee disputeth. it fareth even so in the former argument. for the questiō being whether with the Catholike church, might bee linked in the same stile, the church of Rome; hee concludes onlie that the church of Rome is not the Catholike [Page 99] church: which if wee grant him, he were never the nearer: for albeit the church of Rome were not the Catholike church taken in vniuerso, or absolutely: yet may it be called by the name of the whole, and much more, be in stile linked with the whole. first, bicause everie particular church (that keepeth cōmunion of faith and religion with the vniuersall Catholike church) may bee called and tearmed the Catholike church. which M. Abbot himself confesseth,Page 17. and citeth divers good auctours to prooue it: asLeo Epistola 12. Leo pope of the Catholike church of Rome: Collat. cū donat. cognitione 1. c. 16. Aurelius, Bishop of the Catholike church of Carthage. August. cō [...]rescon. l. 3. c. 13. All the Africane Catholike churches, and so forth. where you see by the ancient stile of approved prelates and Doctors, Catholike Roman, and Catholike African, and such like may verie well in stile bee ioyned togither, without any feare of being scorned by the vnskilfull, for a particular vniuersall. The second reason why wee rather ioyne Roman to Catholike, then the name of anie other church, is for that the Romā church in faith and religiō never hath been, nor never shalbee separated from the vniversall Catholike church, as shalbee here after declared. whervpon as they shall ever hold togither in soundnes of faith, so maie they bee alwaies linked togither in veritie of stile. Thirdly, for that wee beleeve (as euery good Christian ought to do, which in this sectiō shal beproued) the Roman church to bee the chief, and as it were the head of the vniuersall church, [Page 100] and therfore the Roman maie rather in stile bee coopled with the vniversall Catholike then anie other. This then is the first fault and that a very foule one. which M. Abbot doth committ in this argument, he doth not conclude that which is in question, but flitteth away from it and quite changeth the tearmes. wherefore having altered it he doth say vntruly, that hee hath reduced it into moode and figure; which if he would haue done rightly, thus hee should have framed his argument. No particuler church can bee ioyned in stile with the Catholike church, or can bee called the Catholike church; but the Roman church is a particuler church: Ergo, it cannot bee ioyned in stile or called the Catholike church. If it had been thus reduced into moode and figure, as true scholasticall, and plaine dealing required, it had not had in it anie one good proposition. I haue proved already that the maior is false, because anie particuler church (sound in faith and religion) may bee called the Catholike church, and ioyned in stile with the Catholike: even as well and as truly, as any part of the aire, may bee called the aire. And more specially the churh of Rome, for the priviledges it hath of continuing alwaies in the true faith; and for her superiority in governement. The minor also or second proposition is not vniversally true. for albeit that church of Rome, that is conteyned within the walls and Diocesse of Rome, bee a particuler church: yet the church of Rome in a larger signification, maie [Page 101] bee taken for the whole Catholike church, and designe aswell the true church of fraunce, of England, or anie other nation, as that of Italy. which I will demonstrate in the next paragraff. wherfore the minor proposition (which is, but the church of Rome, is a particuler church) is not absolutely true: bicause it may aswell bee taken for the vniversall, as for a particuler church. both the premisses then and former propositions, being subiect to reprehension, the conclusion must needes bee starke naught. Briefly in that argument wherof the Protestants do make such account, there bee three foule faults. Two bee in it, as they frame it: the first, in that it mistaketh or changeth the tearmes, and in steed of cōcluding the Roman church, not to bee called or stiled the Catholike church, they conclude, that it is not the Catholike. The second, in that they take for granted, that the Roman church is onlie a particuler church, when as it may and is often taken for the vniversall. The third fault, will shew it self in the first proposition when the argument comes to bee rightly framed thus. No particuler church can be called or stiled the Catholike church: which is most false. bicause every true particuler church may bee called the Catholike church or stiled with the Catholike.
M. Abbots secōd argument being not much vnlike the first may in like manner bee defeated, yet more shalbee said of it in the fourth paragraff.
3 Nowe to make good the reasons that I have given, why the church of Rome may bee more speciallie linked with the Catholike in stile, namely, for her superiority in governement; this present paragraff must bee employed. where M. Abbot doth what hee can, to infringe the same. in the next section it shalbee proued that the Roman church may well signifie the whole Catholike church. in the last sectiō of this chapter, wee shall speake a word or two of M. Abbots later argument.
Concerning the supremacie of the church of Rome, M. Abbot acknowledgeth to belōg vnto that church as it then was, eminency of place, precedēce of honour, authoritie of estimation; but no authoritie of power, or superiority in government, over any of the rest. which to make good, hee instituteth a long disorderly discourse, now carping at that which I said before, in defence of that superioritie of government: then powring forth many arguments confusedly, some heere, some there, to disprove the same: so that, I can scarse devise how to range them in anie good order. yet to make the matter as sēsible and perspicuous, as his perplexed proceeding will give mee leave: I will gather into the first place what hee hath scatteringly disputed against the supremacy of the church of Rome, and giue answere to that. Secōdly I will confirme our part. Lastly, I will examine how sufficientlie hee hath answered my former argumēts, made to prove the same. M. Abbots first argumēt against the primacye of the sea of Rome, is taken ab authoritate negative, [Page 103] as schollers do vse to speake, from authoritie negatiuelie. which kind of reasoning, though among the protestants it bee holden for currant in matter of faith: yet hee can not be ignorāt, that wee allow not of it; who hold some points of faith to bee deliuered by vnwritten tradition: wherfore if hee had not wanted iudgment, hee should not so confidentlie haue vsed such kind of arguments against vs.
But let vs heare them such as they be. S. 4 Peter and S. Paul, do make no mention of this superioritie of the churh of Rome in their Epistles, therfore there is none such: this is a verie vaine and insufficient argument, even in the waie of protestants. for albeit they would grant, that if there were no warrant for it in all the old or new testament, that then it were not to bee creditted: yet they would not denie, but that it might bee a matter of faith, though there were no mention made of it in S. Peter, or S. Pauls Epistles, so that it bee recorded in anie other part of the scriptures: for all parts of the holy scriptures are alike true: wherfore anie thing written in anie parcell therof, is as well to bee beleeved, as if it were written in S. Peters or S. Pauls Epistles. But M. Abbot vrgeth in this manner: S. Paul writ an Epistle to the Romanes, and therfore hee would not haue omitted that their priviledge, if any such had been. I answere that S. Paul writt to the Romans not of all matters, but to instruct them in some importāt poīts of doctrine, and to cōfort them in their tribulatiōs: which hee might well do, without makīg any mentiō of the priviledges of their church. [Page 104] besides neither M. Abbot not anie man els (I thinke) is able to shewe, that S. Paul in all that Epistle doth so much as once treat of Bishops, or church government: wherfore he had no occasiō ministred to talke of the Roman churches supremacy. Let it for this time suffice, that S. Paul doth els where acknowledg S. Peter for a person of excellency, and his superiour: as the holie learned Doctors do gather out of these his words. Then, after three yeeres I came to Hierusalem to see Peter, Gallat. 1.18. and tarried with him fifteene daies. That going vp of S. Paul to Hierusalem to visit S. Peter was not of curiosity, but of dutie, and by the law of faith, asTertul. de praescrip. cap. 23. Paulus sicut ipse narrat ascendit Hierosolymam cognoscendi Petri causa ex officio, & turc scilicet eiusdem fidei & praedicationis. Tertullian taketh it. S. ChrysostomeChrysostomus superillum locum. Vi les quemad [...]odum illis tribuit congruentem honorem, neque solum non ducit scipsum illis meliorem, verum ne parem quidem esse putat, id quod ex ipsa profectione liquet: non dixit [...]. sed [...]. quomodo loqui solent, quiinvisunt magnas vrbes vel viros sanctos. out of the Energie of the greeke word collecteth, that it was to see and to visit Peter, as a person of excellency and maiestie. And vpon S. IohnsChrysost hom 87. in Ioannem. Petrus os erat Apostolorum, & Princeps, & vertex ipsius coetus, propterea & Paulus eum preter alios, visùrus ascendit, simul vt ei ostenderet tam ei fiduciam habendam. Gospell addeth another cause of. that visit to have been, to certifie Saint Peter of his extraordinary cōmission to preach the Gospell, that he might bee creditted of the Christians. which Saint Ambrose confirmeth in these words: It was meete [Page 105] Ambros in 1 cap. ad Galatas. Dignum fuit vt cuperet videre Petrum, qui primus erat inter Apostolos, cui delegauerat Saluator curam ecclesiarum: non vtique vt aliquid ab eo disceret, quia iam ab auctore didicerit, à quo et ipse Petrus fuerat instructus; sed propter affectum Apostolatus, & vt sciret Petrus illi datam licentiam, quam & ipse acceperat. meete that Saint Paul should covett to see S. Peter, who was the chief amonge the Apostles, to whom our Saviour had com̄itted the charge of the churches. Not that hee should learne any thing of him, who had before been instructed of the same maister, that S. Peter was: but for the qualitie of his Apostleshipp, and that S. Peter might know the same comission to bee giuen to S. Paul of preaching which hee had before receiued.Hieronimi Epla 89. Deni (que) tantae authoritatis Petrus fuit vt Paulus in Epistola sua scripserit: deinde post annos tres veni Hierosoliman videre Petrum, &c. S. Hierome saith to the same effect. S. Peter was of so great authoritie, that S. Paul writeth hee went to Ierusalem to visit him.Theodoret in 1. ad Galatas. Et hoc rursus Pauli virtutem ostendit: etenim cum humana doctrina non indigeret, vt qui ab vniuersorum deo eam ante accepisset, Apostolorum principi quem par est honorem tribuit. Theodoret thus: when S. Paul needed no instruction of men, having been taught by the Lord of all, hee nevertheles deferred that honor to the ptince of the Apostles which was due.Theophilactus ibidem. Paulus ad Petrum abijt non vtilitatis gratia sed solo visendi studio, honoranseum maiorem se, & notat ibidem verbum [...] significare, cum obseruatione intueri. Theophilact. S. Paul desired to see S. Peter, as a personage greater then himself, and went vp with reuerence to behold him.
By the record of all these ancient fathers S. Paul went vp to Ierusalem to visit S. Peter, as the prince of the Apostles, and as the chief governor of the church: & to acquaint him with his extraordinarie vocation; that having gotten his approbation, hee might without contradiction bee receiued of all others. Now to M. Abbots second argument, which is yet worse then the former. S. Iohn did honour to the seaven churches of Asia, Apoc. 2. & 3. writing to them; and yet hee would never speake of the seaven hills of Rome, but as of the seate of the whore of Babylon. Ergo what you please: a messe of plumme pottage if you will, for this pleasant Iester, rather then disputer. hath this sophisme so much as the shadow of a sorie argument? S. Iohn in the 2. and 3. chapters of the reuelations, makes no mention of the church of Romes supremacy: Ergo there is no such matter in all the scripture. M. Abbot blushing at the vglie shape of this ilfavoured argument, to botch it out, doth adde: that by those seaven churches, are figured the whole church of Christ, and yet there is not a word in thē of the supremacie of the church of Rome. I thinke well, nor of thundreth matters moe that belonge to the christian religiō. for these seaven short letters which S. Iohn writes to the seaven churches, are contained within the compasse of three pages of one little leafe in octauo, in their owne bible: and can anie man bee so simple as to dreame, that all the points of our faith are comprehended within them? S. Iohn com̄ends the vertues, & [Page 107] reprehends the vices of those churches; but doth treat of verie few points of doctrine: and therfore no strange case, if hee spake not of the supremacie of the church of Rome.
M. Abbots third argument, the church of Rome hath a speciall caution given her, not to presume vpon her stabilitie in the faith, lest she fall. Rom. 11.20. S. Paul saying to her: Be not high minded but feare: for if God spared not the naturall branches, take heed also lest hee spare not thee. Behold the bountifulnes of God towards thee, if thou continue in his boūtifulnes, or els also thou shalt bee cut of. Ergo what: hee had neede to bee a cūning fletcher, that could make either a bolt or a shaft of this, fit for the purpose. First, here is nothing at all against the church of Romes supremacie, nor yet anie certaine assertion against her stability in the received faith. For here is aswell a promise of Gods bountifulnes towards them, if they will do well: as a threat against them, if they do evill. Againe, all this is besides the cushion: for though that Epistle bee to the Romanes, yet S. Paul there doth expresly direct that discourse not to the Romanes in particuler, but in generall to all the Gentiles, beginning it thus: for to you Gentils I say, &c. Ibid. v. 13 and goes on with a comparison betweene the Iewes and the Gentils: so that nothing is more perspicuous, then that the warning there given, is not speciall to the Romans, but generall to all Gentiles. These (loe) bee the foregallāts (shal I saie) or rather the forlorne hope of M. Abbots terrible argumēts, marshalled [Page 108] by himself in the forefrōt of his batlle, to daūt the Enemy; are wee not like (thinke you) to haue a hott skirmish of it, where such drosse and refuse of arguments, are thought worthie the first and best place? but it were pittie that such a bad cause should bee burnished & sett out with anie better.
5 M. Abbot having given such a mighty pushe at our position, cometh to confute that I said, to witt: that it is deduced out of Gods word rightly vnderstood, according to the interpretation of the ancient fathers, that the church of Rome, is that rock vpon which Christ built his church, against which the gates of hell shall never prevaile. To which M. Abbot as though he went about to choke dawes, saies; that I giue him chalke for cheese; bicause I promised a deduction out of the word of God, and in steed therof, bring an exposition of the ancient fathers. Marke gentle reader my words, and then thou canst not but find M. Abbot to be an egregious wrangler. for I performed that deduction which I promised out of Gods word, naming the verie place out of which it is deduced. but because I ioyned with it, (according vnto the exposition of ancient fathers) hee like a man scarse well in his wits cries out, that in steed of scriptures I bring in an exposition of the fathers. when I do make mention of the fathers exposition, not as the ground of my deduction, but onlie for the true sense of those words of holy scripture, out of which I do make the said collection. [Page 109] The deduction in my former booke was verie briefe, bicause I did there point onlie at the places of holie scriptures, out of which it might bee gathered; the question of the supremacy being there but touched by the way. wherof M. Abbot takes advantage and saies, that I am dumbe, and can say no more: because I will not bee like to him, and out of season thrust forth long discourses of by questions. I hauing also before written a whole chapter of the supremacy, in my second part against M. Perkins: where M. Abbot saw well enough, that I could haue said here much more of the same matter if need had so required. but such is his impudencie, that he cares not what hee saie, so hee maie make a shewe to his simple reader, that hee hath canvased his aduersarie. seeing that M. Abbot hath here hudled together verie much of that matter, I will more at large sett downe these deductions, and orderlie confirme each member therof. The first fountaine out of which all the rest do flow as riuers, is this. The chief superiority in governmēt, and authoritie of power over all the church, was by our blessed Saviour given to S. Peter, and to his successors vnto the end of the world: but the Bishops of Rome, are S. Peters successors: therfore the Bishops of Rome have from our saviours grant and gift authority of power, and superiority of goverment over all the church. The maior of this argument is to bee deduced out of the word of God. the minor being a matter of fact, and that which hapned after S. Peters death, to wit, who was [Page 110] his successor: shall haue sound proofe out of the most approved testimony, of the best witnesses since that age. All which being performed, the conclusion, that the Bishop of Rome hath supreme commaunding power over all the church, must needs stand most assured. That our blessed saviour gaue superiority of government to S. Peter, vnder the metaphore of a rocke or foundation in building when he said, Thou art Peter, Math. 16 and vpon this rocke I will build my church; Thus I proue. Christ made Peter the rock or foundation of his church: therfore he gaue to him the chiefest place of government in it. for as the foundation is first placed and doth vphold all the rest of the building: so he that is the foundation in the spirituall building of Christes church, hath the chiefest place therin, & is to com̄and over all the rest. To make this more perspicuous, we must call to mind, that amongest other titles and names of the church of God, one is a house, as the Apostle sheweth: that thou maist knowe how to converse in the house of God, 2. Tim. 3.15. which is the church: and the faithfull are called by the same Apostle,1. Cor. 3.9. Ephes. 4.12. the building of God, Dei aedificatio estis. Againe God gaue some Apostles, some Doctors, &c. to the building vp of the bodie of Christ. S. Paul as a wise Architect laid the foundation, and others builded thervpon. Now in that supernaturall and heavenly building,1. Cor. 3. though our saviour Christ Iesus bee the chief fundation and corner stone: yet next to himself hee hath placed Saint Peter, and hath vpon him, as [Page 111] vpon a firme rock, builded his church: which is as much to say, as that hee gave him firme and infallible authoritie, vpon which all the faithfull should rely, for finall resolution, in all doubts of faith, religion, and manners, which do necessarily appartayne to the edifying of Christs church. this may serue for a cursory exposition of the first fountaine of holy scripture, out of which I derived that our Saviour bestowed vpon S. Peter the supreme place of government in his church: a fuller confirmation of it shall follow by and by.
6 I might add for further proof of the same position out of Saint Iohns Gospell, how our blessed Lord severing Saint Peter from the rest of the Apostles, and intimating how S. Peter loved him more then anie of them; gave to him as head pastor, the charge of both his sheepe and lambes, that is, of all Christians, aswell the cleargy as the laity, to bee by him instructed, ruled and governed, as the flock of sheepe is fed and ruled by the shepheard, which according to the ancient doctors testimonie, doth verie plainly confirme Saint Peters supremacie, as you shall heare presently out of their own wordes. yet this, though it bee most pregnant among the rest, I then omitted: because the question of the supremacy was not to bee handled there at the full. I touched also a third text to prove that the Bishop of Rome, as Saint Peters successor, should never faile in confirming of his brethren in the true faith; taken out of Saint [Page 112] Luke. where our Lord saith. Simon, Simon, behold, Luca 22. satā hath required to haue you for to sifte as wheate; but I haue praied for thee, that thy faith faile not; and thou once converted, confirme thy brethrē. wher vpon it followeth that all others ought to repaire to him and his successors for resolution of all controversies in faith, to bee confirmed by him; and are bound therby to obey him as the person, to whom Christ gaue power to confirme his brethren. Of the first text of scripture shalbee treated more at large in this section; for the others I will onlie note some places of the holy fathers, where the reader maie see the very same explication of Christes words and deduction that I make here by their auctoritie approved: bicause M. Abbot doth here verie hotly call for such testimonies, and seemeth so earnestly sett vpon the sight of them, that I must needes giue him out of hand, at least the quotations of them in the margent, and then (small doubt) but hee will presently bee satisfied, if there bee such honestie in him, as hee makes shew of, well, if it bee no more then for the good readers content, I will giue him more then hee demaūdeth, that is not only the quotations in the margent, but their words also in the text.
Origenes in cap. 6. ad Rom. Petro cum summa rerum de pascendis ovibus traderetur, & super ipsum velut super terram, fundaretur ecclesia, nullius confessio virtutis alterius ab eo, nisi charitas cuigitur.To begin Origen saith when the church was founded vpon S. Peter and supreme power of feeding Christs sheepe was [Page 113] com̄itted to him, the profession of no other vertue then of charitie was demaunded of him.Cipri. de vnitate eccles. Petro post resurrectionem dominus dicit, pasce oves meas: super illum vnum aedificat ecclesiam suam, & illi pascendas mandat, oves suas. S. Ciprian Christ after his resurrection said to Peter: feede my sheepe, and vpon him alone doth build his church. In both these sentences are linked two texts of the Euangelists, that concerne Saint Peters supremacy. Ambros. 10. in Lucam cap. 24. Contristatur quia tertio interrogatur, Amas me? i [...] enim interrogatur de quo dubitatur: sed dominus non dubitabat, qui interrogabat, non vt disceret, sed vt doceret, quem elevandus in caelum amoris sui nobis velut vicarium relinquebat. & paulo post: ideo quia solus profitetur ex omnibus, omnibus antefertur. ibidem: tertio dominus non iam diligis me [...]? sed amas me, interrogauit, & iam non agnos vt primo, quodam lacte pascendos; nec oviculas vt secundo, sed oues pascere iubetur, perfectiores vt perfectior gubernaret. Saint Ambrose. Our lord not to learne himself but to teach vs, did aske him, whom hee (being to ascend into heaven) would leave vs as it were the vicar of his loue. for so thou hast: Simon sonne of Iohn: dost thou loue mee, &c. Peter testified his affection, and therfore bicause hee alone made that profes [...]ion, hee is preferred before the rest. and a little after: he is commaunded to feede the sheepe as well as the lambes, that the perfecter sort might be governed by him that was more perfect. behold sheepe and lambes to bee governed by Saint Peter. Chrisost. homil. 1. de penitentia. Poenitentia post tantum malum iterum cum ad priorem honorem reuehit, & ecclesiae primatum, gubernationém que ipsi per vniuersum orbem tradidic. Chrisost. homil 80. in Ioannem. Cum magna Christus Petro cōmunicasset & ei orbis terrarum curam demandasset, &c. S. Chrisostome: the primacie of the church and the government [Page 114] throughout the whole world is by Christ cō mitted to S. Peter. see him also in his last homily vpō S. Iohns Gospell, and in his second booke of priesthood. whomTheophil. cap. 21. Ioannis. Totius orbis onium praefecturam Petro committit, non autem alij, sed huic tradit. Theophi lact vpon the same place doth follow saying. Christ granteth to S. Peter and to none els, the government of the church through the whole world.
Leo sermo 3. de assump. De toto mundo vnus Petrus eligitur, qui & vniuersarum gentium vocationi & omnibus Apostolis, [...]unctisque Ecclesiae patribu [...] praeponatur: vt quamuis in populo dei mul [...] sacerdotes sint, multiqu [...] pastores; omnes tamen proprie regat Petrus, quos principaliter regit & Christus. S. Leo amonge all the mē of the wo [...]ld onely Peter is chosen, who is placed over the Apostles and fathers of the church, and over the vocation of the Gentils. And albeit among the peopl [...] of God there be manie priests and manie Pastors, yet Peter doth rule all them properly, over whom our Saviour Christ doth rule principally. observe the rule over all that appertaine to Christ, to be given by Christ to S. Peter.
Eucherius Lug in vigilia S. Petri. Dicit ei, pasce oves meas: prius agnos, deinde oues cōmisit ei. quia non solum pastorem, sed pastorum pastorem eum constituit. pascit igitur Petrus agnos, pascit & oues pascit filios, pascit & matres: regit & subditos & praelatos: omniū igitur pastor est, quia praeter agnos & oues in ecclesia nihil est.Eucherius Archbishop of Lyōs. Christ sayd vnto peter. feed my sheep. first he committed to him his lambes, then his sheep, because he did not onely constitute him a pastor, [Page 115] but the pastor of pastors. therefore Peter doth feed the lambes and the sheep; he feedeth the yonglinges and their dammes, he doth gouerne the subiectes and the Prelates. wherefore he is pastor of all, because besides lambes and sheep, there is nothing in the church.
Gregorius lib. 4. Epist. 32. Cunctis ergo Euangelium scientibus liquet, quod voce dominica, sancto & omnium Apostolorum principi Petro Apostolo, totius Ecclesiae cura cōmissa est. ipsi quippe dicitur Petro, amas me? pasce oues meas: ipsi dicitur, ecce Satanas expetiuit cribarevos sicut triticum, & ego pro te rogavi Petre vt non deficiat fides tua, &c.Gregory the great. it is manifest to all that know the Gospell, that the charge of the whole church, was by our lords voice cōmitted, to holy S. Peter prince of all the Apostles. for to him it was said: Peter, dost thou loue mee? feede my sheepe. to him it was said; behold Satan hath desired to sift you as wheate. And I haue praied for thee Peter, that thy faith shall not faile: and thou once converted confirme thy brethren.
In which passage you see that other place of S. Luke emploied to establish the supremacie. whichLeo ser: 3. ass: Commune erat omnibus Apostolis periculum de tētatione formidinis, & diuinae protectionis auxilio pariter indigebant, &c. & tamen specialis a domino Petri cura suscipitur & pro fide Patri proprie supplicatur, tanquam aliorum status certior sit futurus, si mens principis victa non fuerit. S. Leo also doth in the forealleaged place in these words. Our lord tooke speciall care of Peter, and for the faith of Peter did hee praie peculiarly: for the state of others should become more certaine, [Page 116] if the mind of the Prince were not ouercome. And after a litle. Christ made Peter prince of the whole church. S. Chrisostome vnderstood the supremacy to bee given to S. Peter in the same words, when hee thus reasoneth.
Chrisostom. in 3. act. Apostolorum. Quam est feruidus? quam agnoscit creditum a Christo gregom? quam in choro princeps est, & obique primus onnium incipit loqui? Behold the fervour of S. Peter how well did hee know the charge of the flocke to bee committed to him by Christ? how well doth hee shew himself the prince of that company? and doth alwaies speake first: marke the reason. for to him had Christ said: And thou once conuerted confirme thy brethren. In like mannerAmbros. in Psalm: 43. Deni (que) Petrus ecclesia praeponitu [...] postquam tentatus a diabolo est adeoque ante significat dominus quid est illud quod postea cum pastorem elegit dominici gregis, nam huic dixit: tu autem conuersus cō firma fratres tuos, &c. S. Ambrose. Peter is made President of the church; Christ did signifie before what hee meant by that, that hee chose him pastor of our Lords stocke: for to him hee said, thou being conuerted confirme thy brethren. So dothTheophil in c. 22. Lu [...]ae. Tu conuersus: planus huius loci intellectus est, quia te habeo vt principem discipulorum, postquam me abnegato, fleueris, & ad panit [...]ntiam veneris, confirma cet [...]r [...], hoc enim tedecet, qui post [...] petra es et firmamentum. Theophilact. the plaine sense of this place is: bicause I esteeme of thee, as of the prince of my disciples, after that thou (having denied mee) shalt wepe, and come to repentance, do thou confirme the rest: for that becometh thee, who after mee art the rock and foundation of the church.
These texts of holie Scriptures, and testimonies of ancient fathers (to omitt manie others) I deliuer by the way, in confirmation of S. Peters primacy, to giue M. Abbot a proof, that I could haue said more for that cause, then I said in my former booke: where I did passe over that point speedely, as scarse belonging to the question then in hand.
7 Now I returne to that text recorded in S. Mathew. Thou art Peter, and vpon this rocke will I build my church: vpon which wee must stād the longer, bicause M. Abbot doth saie what hee could devise, against the true sense of it. by it therfore I will prove according to my former deduction, first that the primacy was giuē to S. Peter: and afterward shew that it is deriued to the popes of Rome his successors. M. Abbot confesseth that the fathers sometimes take Peter to bee that rocke, vpon which Christ built his church; but avoucheth that none ever said that the church of Rome was the rocke, yea addes very groslie, that I belie the fathers, and father that on them which they never meant, when I saie, that they out of that text gathered the Pope of Romes supremacie, how audaciously and vntruly this is spoken shall appeare, assoone as I haue dispatched the former part, about S. Peter himself. Let it therfore bee first duly considered, what a worthie company of the auncient renowmed fathers, both Greek and Latin do interprete S. Peter to bee that rocke, vpon which our blessed saviour built his church, and [Page 118] therwith gaue him power & authority to gouern the same: that no man maie doubt that to be the true literall sence first intended; though secundarily, it may admitt other constructions. I will begin with that famous Clarke Origen, who is one of the auncienst amongst the Greekes, that hath written comentaries vpon the Testament: he stilethOrigin. homil. 5. in Exodum. Vide magno illi ecclesiae fundamento, & Petrae solidissimae, super quam Christus fundauit ecclesiam quid dicatur a domino, modicae inquit fides, quaro dubitasti? S. Peter the great foundation of the church, and most sound rocke vpon which Christ built his church. Hipolitus,Hipolit de constructione mundi Princeps Petrus, fidei petra, quem beatum iadicauit Christus deus nost [...]r, ille doctor ecclesiae, ille primus discipulorum, qui regus claues habuit, &c. Peter the prince, the rocke of faith, the Doctour of the church, the chief of the Apostles whom our lord pronoūced to bee blessed. EusebiusEusebius lib. 6. historiae. 19. resert ex Origine. Petrus super quem Christi ecclesia (contra quam [...]nferorum p [...]rtae non praeualebunt) aedificata est, &c. reciteth these words: Peter vpon whom was built the church of Christ, against which hel gates shall not prevaile. Epiphan in Ancorato non longe a principio. Ipse dominus constituit Petrum primum Apostolorum, petram firmam super quam ecclesia dei aedificata est, & portae inferorum non praepraeualebunt aduersus illam. Epiphanius. Our lord made Peter the chiefe of the Apostles a firme rock vpon which hee built his church.
Basilius super 2. cap. Esaiae. Apost [...]loram vnus erat Petrus, super quam petram pollicitus fuerat s [...]am se aedificaturum ecclesiam & statim: anima autem beati Petri nominata merito est petra sublimis, quod in [...] de radices solide infixerat, & aduersus plagas stabiliter segesserit.S. Basil. One of these Apostl [...]s or mountaines was Peter vpon which rock our saviour promised to build his church [Page 119] for the soule of Blessed peter was worthely called a rocke, for the fastnes of his faith, and fortitude against tribulations &c. Gregor. Nazianz oratione 26 de moderatione in disputatione seruanda. Vide quemadmodum ex Christi discipulus, magnis vtique omnibus & excelsis, atque electione dign [...], hic Petrus petra vocetur, at (que) ecclesiae fundamenta in fidem suam accipiat S. Gregorie Nazianzene, thous [...]est how among Chr [...]sts disciples, who were all surelie great worthie p [...]rsons, Peter was called a rocke: and the foundation of the church cōmitted to his fidelitie. Chrisost. de laudibus Petri & Pauli. De Petro quid dicemus, qui dulce spectaculum est ecclesiae, splendortotius mudi, Apostolorum doctor, Angelus & homo, firma fidei petra, semlu ecclesiae sapientia, &c Idem homil. 1. de penit. Petrum cum dico, petram omnino infragilem, crepidinem immobilem, Apostolum magnum, primum discipulum, &c. S. Chrysostome Peter the br [...]ghtnes of all the world, an Angel and a man, the Doctor of the Apostles, the firme rocke of faith, the grace and sage wisedome of the church &c. and in an other place, when I say Peter, I name a rocke that cannot bee battered, an vnmoveable turrett. CirillCirill. Alexand. l. 2. c. 12. in Ioannem. Respicit vt deum decet qui corda & renes scrutatur, videtque qui nihil ignorat, ad quantam & fidem & virtutem discipulus peruenturus sit, &c. nec Simon fore tam nomen sibi, sed Petrus, pradicit, vocabulo ipso commode significans, quod in eo, tanquam in l'etra, lapideque firmissimo, suam esset adificaturus ecclesiam. Alex. Christ did heerby teach Peter, that hee knoweth all things before they be done, & did tell him before hand that his name should not bee Simon, but Peter (whi [...]h is interpreted a rocke) by the name it self fitly signifying, that vpon him as vpon a rocke, and most firme stone he would build his church. [Page 120] Theodoretus libro 3.Psellus apud Theodoretum lib 3 in Cantica. Per hutus crura Petrum intellige Apostolorum principem, in hoc enim dominus in Euangelio, se Ecclesiam adificaturum promisit. in Cantica doth out of ancient Psellus teach, that our lord, promised to build his church vpon S. Peter Prince of the Apostles. Evagtius in lib 2. histor ca 4. Petrus, qui est petra, et basis Catholicae Ecclesiae, et fides Orthodoxae fundamentum, resert ex Concilio Chalcedonensi. Evagrius: the most blessed Apostle Peter, with all praise to bee extolled, who is the rocke, the base and foundation of the Catholike Orthodox faith. Damascen. historia barlam. cap. 10. Princeps Apostolorum Petrus, fidei petra, magister orbis ordinatus fuit. Damascenus, the Prince of the Apostles Peter, the rocke of faith, who as hee was made maister of the whole world, so was hee a patterne of penance. Theophilactus in 22. Lucae: & ad cap 16. Math. Remunerat Petrum Dominus, mercedem illi dans magnā, quod super eum aedificauit Ecclesiam. Theophilact before cited, Peter after Christ is the rock and fondat [...]on of the church. and vpon Saint Mathew: saying, our lord rewarded peter, bestowing on him a great recompense in that he built his church vpon him.
Let these twelve renowmed Grecians serve for the testimony of the Greeke church: now to the Latin, I will begin withTe [...]tul. de praescriptione c. 22. Latuit aliquid Petrum adificandae E [...]clesia Petram dictum, claves regni coelorum consecutum? Tertullian for his antiquitie. Peter was called the rocke, vpon which the church was to bee builded. Cyprianus. Deus vnu [...]ed & Christus vnus, et vna ecclesia, et Cathedra vna super Petrum Domini voce fundata epist. 40. Petrus supra quem aedificata ab eodem domino fuerat ecclesia, epistola 55. Loquitur hic Petrus super quem aedificata fuit ecclesia epist 69. Petrus, quem primum dominus elegit, et super quem aedificavit ecclesiam suam, etc epist 71. S. Ciprian, Our lord chose Peter to bee the chief, vpon [Page 121] whom hee built his church. which hee repeateth verie often. Ambrosius serm. 2. de sanctis. Petrus pro soliditate devotionis ecclesiarum petra dicitur, sicut ait dominus: Tu [...] Petrus, & super hanc petram aedificabo ecclesiam meam. petra enim dicitur, eo quod primus in nationibus fidei fundamenta posuerit: & tanquam saxum immobile operis totius Christiani compagem molemque contineat, recte confortium meretur nominis, qui consortium meretur et operis. S. Ambrose. Peter for the soundnes of his deuotion, is called a rocke, as our lord doth saie, Thou art Peter, and vpon this rock I will build my church, he is called a rocke for that he first laid the foundation of faith amonge the Gentiles, and like vnto an vnmoveable stone, doth vphold and conteine the frame and waight of the whole christian worke. Hilar. in Psal. 131. Petrus super quem Ecclesiam aedificaturus erat, adversus quam portae inferorum nihil praualerent. Idem in can. 16. in Mathaeum. O in nuncupatione novi nominis faelix ecclesiae fundamentum. Hieronim in 2. Esaiae. Vnde & super vnum montium Christus fundavit ecclesiam suam, & loquitur ad eum Tu [...]es Petrus, & super hanc petram aedific [...]ho ecclesiam meam. Idem in 16. Matthaei. Simoni, qui credebat in petram Christum, Petri largitus est nomen, ac secundum Metapho [...]m petrae, recte deitur ei, aedificabo ecclesiam meam superto. S. Hilary. vpon peter our lord was to build his church and in another place; o happie foundation of the church i [...] the imposition of a new name, a rock worthie that building, that should dissolue the lawes of hell. Hierome in 2. Esaiae. Christ built his church vpon one of the mountaines, saying to him; Thou art Peter, and vpon this rocke will I build my church. Agai [...] according to the Metaphore of a rocke, it was rightly said to [Page 122] Peter, vpon thee will I build my church; which hee doth confirme expresly in diuers other places.August. in Psal. 69. Petrus qui paulo ante eum confessus erat filium dei, & in [...]lla confessione appellatus est petra, super quam labricaretur ecclesia. Paulinus epistola 4. ad seuerum. Christus est petra: sed etiam discipulo suo buius vocabuli gratiam non negauit, dicens illi: super hanc petram aedificabo ecclesiam meam: & portae inferi non praeualebunt aduersus eam. S. Augustin. Peter did confess [...] Christ to bee the sonne of God: and in that confession was called a rocke, vpon the which Christ was to build his church. Paulinus. Christ is the rock and yet he denied not the grace of this name to his disciple (peter) saying to him: vpō this rock I will build my church: and the gates of hell, shall not preuaile against it. Petrus Chrisologus. Peter is the keeper of the faith, Petrus Chrysolog. serm 107. Petrus est custos fidei, petra ecclesiae [...]anitorque coelorum. Leo hom. de transfigurat. Tantum in hac fidei sublimitate com [...]la [...]rit, vt beatitudinis faelicitate donatus, sa [...]rae [...]nviolabilis Petrae acciperet firmitatem, supra quam fundata Ecclesia, portis inferi & [...]ortis legibus pra [...] aleret. the rock of the church, the porter of the heauens. Leo the great. Peter did so much please [...]n the sublimity of this faith, that hee being rewarded with the felicitie of blessednes, receiued the holie [...]oūdnes of an inuiolable rocke, vpon which the church being founded, doth preuaile against hell & the lawes of death. Gregor. lib 6. regi [...] epist 37. Quis enim nescit sanctam eccles [...]am [...]n Apostolorum principu solid [...]tate firmatam? qui firmitatem mentu traxit in nomine, vt Petrus à [...]tra [...] [...]retur. Gregory the great: who knoweth not the holy church to be setled in the soundnes of the prince of the Apostles: because hee, in his name hath drawen firmeness of mynd, that of a ro [...]ke was named Peter. S. Isidore, Simon Peter, the sonne of Iohn, Isidor. de vita sanctorum. cap. 69. Simon Petrus filius Ioannis, frater Andreae, Apostolorum princeps est, pastor humani gregu, petra ecclesiae, Clavicularius regni. &c. Idem de officijs eccles. lib. 2. cap. 5. In novo testamento post Christum sacerdotalis ordo à Petro Apostolo caepit: ipsi enim primus pontificatus datus est in ecclesia Christi. Sic enim loquitur ad eum dominus: Tu es Petrus, & super hanc petram adificabo ecclesiam meam, &c. Prosper de vocatione gentium. l. 2. cap. 28. Quis ergo ambigat, quis ignorat, hanc fortissimam petram, Petrum, (qui ab illa principali petra communionem & virtutis sumpsit & nominis) hoc desiderium habuisse, &c. the brother [Page 123] of Andrew, is prīce of the Apostles, pastor of the flocke of mē, the rocke of the church. Againe, in the newe testament, priestly order after Christ began of S. Peter, for to him was giuen the chiefest byshoprick in the church of Christ. for thus doth our lord speak vnto him. Thou art Peter, and vpon this rock I will build my church. Prosper. who can doubt that this most valiant rocke Peter, (who received of that principall rocke Christ participation both of name and vertue) had alwaies a burning desire to die constantly for Christ. Maximus: this is Peter,Maximus sermone. 51. de Petro & Paulo. Hic est Petrus, cui dominus communionem sui nominis libenter indulsit: vt enim sicut Apostolus Paulus edocuit, Petra erat Christus, ita per Christum Petrus factus est petra: dicente ei domino: tu es Petrus, & supra hanc petram aedificabo ecclesiam meam. to whom our lord fauorably gaue the felowship of his own name. for as the Apostle S. Paul teacheth, Christ was the rock: euen so by Christ, Peter was made the rock, our lord saying vnto him. thou art Peter, and vpon this rock, will I build my church.
Lower I will not descend. for these Latin fathers doe suffice to certifie any reasonable reader, that this was the common opinion of the most approved writers in the west [Page 124] church. which being linkt vnto the other dozen of most renowmed Grecians, all famous Authors, and for the greater part, the most godly, and best learned prelates of most Christian nations of the world.
These (I say) such excellent qualified personages, the masters and mirrours of Christian Religion, with one consent agreeing, that our Saviour Christ Iesus did cōmunicate his owne name of Rocke vnto S. Peter, and vpon him as vpon a most sound rocke built his church: by which (as they vnderstood it) he gave vnto him the Charge over the whole church, to governe and rule it, as chief pastor therof; to containe and vphold the whole frame of that heavenly building, and holy howse of God, next vnto Christ, the principall foundation, and head cornerstone. All this and much more they (whom both Catholikes and Protestants hold for the best learned, and most worthy prelates of Christes church) teaching so plainly, what Christian hart (that hath anie sparke of godlines or any care of embracing the trueth, when it is shewed him) had not rather believe and follow their Iudgment therin, then the new opinions of late writers, partially pleading for their owne fancies? specially if they please to consider, what weake reasons they alleage, to delude that comon exposition of the ancient fa [...]hers: Amonge which these as principall M. Abbot hath heere made choice of.
8 The first is, that Christ is the rocke, vpon which [Page 125] hee built his church, vpon this that thou hast confessed (saith saint Austin) and acknowledged, that is, vpon my self, I will build my church. I Answer out of the fathers before rehearsed that both be true: Christ is the rock, and yet he gaue the same name and title to S. Peter, as both S Hierome, Paulinus, Prosper, and Maximus abouecited do testify. with whomAmbrosi. l. 6. in Lucam cap. 9. Tertul. l. 4. Co. Marcio. c. 13. Christus chariss. discipulo nomen communicauit suum. S. Ambrose doth agree, affirming our Saviour to haue communicated most of his titles to his disciples,S. Basil. homil. 29. ex varijs ad populum, de poenitentia. Licet Petrus sit petra, non tamen sicut Christus, nam Christus vere est immobilis petra: Petrus vero propter petram, axiomata namque sua, Iesus largitur alijs, non evacuatus, sed nihilominus habens. lu [...]e est: vos estis lux mundi inquit. Sacerdos est, & facit Sacerdotes, petra est, & petram facit. qua sua sunt largitur seruis suis, argumentum hoc est opulenti. and in particuler to S. Peter, that of a Rock. and so doth Tertullian. to whom S. Basil addeth: Christ is the rock, and Peter is the rock, Christ an vnmoveable rocke of himself, But Peter through Christ. Christ (saith this great doctour) imparts his dignities vnto others, without depriving himself of them, hee is the light of the world, yet saies to his Apostles, yee are the light of the world; hee is the priest, and hee maketh priests: hee is the rocke, and hee maketh a rocke, with whom accordeth S. Leo saying; I am (saith our Saviour) a rocke, S. Leo 3. assump suae. Cum ego sim inuiolabilis Petrae ego lapis angularis qui facio vtra (que) vnum. Tamen tu quoque Petra es, quia mea virtute solidaris; vt quae mihi potestate s [...]nt propria, sint tibi mecum participatione communia. yet thou (Peter) art also a rocke, bicause that thou shalt bee made sound by my vertue. & these things [Page 126] which are proper to mee by power, shall by participation bee comunicated to thee. so that argument of M. Abbots is nothing worth. for albeit our Saviour Christ bee the rocke in a farre more eminent and excellent manner, (as hee that vpholdeth all the church from the beginning of the world vnto the latter end; and is by his owne merite and power vnmoueable; yea hee is the builder of the same church; and out of his side the same Church is builded, as Eve was out of one of Adams ribbes;) yet it followeth not therof, but that S. Peter maie bee the rocke chosen by Christ, to bee his vicegerent, & chief governor of his Church vnder him; by the soundnes of his faith, made fitt to confirme all others, that shall haue anie doubt ther about. like as in the state of the old testament, Notwithstanding Christ was the head corner stone therof: yet there was one high priest, that had vnder him supreme authoritie ouer all the rest, and soveraigne power to determine all doubts arising about their lawe. Albeit our Saviour bee the rocke, vpon which the church is built in a most peereles manner: yet that those words of his (vpon this rocke I will build my church) were not meant of himselfe, but of S. Peter, is most evident first, by the vniforme consent of all the auncient fathers, both Greeke and Latin before rehersed. true it is thatAugustin l 1. retract c. 21. [...]arum autem duarum sententiarum, quae sit probabilior, eligat lector. S. Austin sometimes applies them, [Page 127] both to Chr st, and to S. Peter: and leaues to the readers choise, whether he will take. which choise is easie to bee made, when S. Augustin with all the rest before recited, stand cleerly for S. Peter; and hee alone maketh some doubt of it. more ouer, all the circumstances of the text bee on the other fathers side. first, the words next before are plainly addressed to S. Peter. Thou art Peter, and vpon this rocke, will I build my church. Againe in the language which our Saviour spake, it is so cleere, that there can bee no doubt of it: for it is: thou art Cephas, that is a stone, and vpon this stone I will build my church: the verie same word without anie alteration, being vsed in both places. Besides, these words contayne a reward bestowed vpon Saint Peter for the sincere confession of that high misterie of faith; as the auncient fathers do testifie with S. Hierom vpon that place,Hieron. in c. 16. Math. Hilarius can. 16. in Math. Confessio Petri praemium cō secuta est. Theophila. in c. 16. Math. Maximus vbi supra. Mercedem recepit vera confessio, the true confession of S. Peter received due reward. but it had been no recompense of Peters confession, for Christ to haue built his church vpon himself. doth it not in very cōmon sense seeme verie harsh, for our Saviour to pretend a great favour to Peter, as to say to him, Happy art thou Peter &c: And I saie to thee, thou art Peter: and in fine, to fall from Peter to himself, and saie; vpon my self I will build my church? Lastly the church being vnderstood to bee built vpon Peter, the reason is declared why our Saviour changed the name Simon into [Page 128] Peter, as if he had said I gave thee the name Peter, that doth signifie a rocke. because that vpon thee, as vpon a rocke, I will build my church. As God said to Abraham, thou shalt bee called Abraham (that is say, father of many people) Quia patrem multarum Gentium constituite, bicause I haue appointed thee the father of many nations: All this by the waie, to shew the true literall sence of that text to bee the verie same, which the Orthodoxe fathers have vniformally deliuered.
M. Abbots second obiection against the fathers interpretation is this: Christ built his church vpon the true faith and confession of Peter, therfore not vpon Peter. which doth not follow: for the true faith and confession of Christ being in S. Peter; if Christ built his church vpon them, hee did withall ioinctly buile it vpon him, in whom they were, for the further explication of this difficultie, it is to bee vnderstood, that the church being a congregation of men, it is to bee ruled by men: who indeed are to be chosen rulers therof, for the excellent qualities of faith, constancy, and charitie. for example, to rule the temporall state, tēporall Magistrates are chosen, indued with wisdome, Iustice, fortitude, and other vertues, that make men fitt to governe. but to speake properly, not the vertues, which bee accidentall qualities, but the men so qualified, bee governors: A Iudge is chosen for his sound skill in the lawes, & for his vpright conscience in the administration of Iustice. A [Page 129] Bishop for his deepe knowledg in Diuinitie, for his wisdome in governing, and holines of life: yet not these vertues, but those persons, bee this the Iudge; that the Bishop. S. Peter for the soundnes of his faith, and for the inuincible valour of his mind, asBasil. ad cap. 2. 2. Esa. S. Basil writeth: and for the fervour of his charitie and devotion, asAmbr. serm. 2. de sanctis S. Ambrose noteth, was by our Saviour chosen to bee the supreme pastor of his church, and chief Governor in Ecclesiasticall affaires, which is the same in effect, thatChris. hom. 56. in Matth. S. Chrisostome andTheod. in cant. l. 2. Theodorete by M. Abbot alleaged do saie, vpon this faith and confession, that is, in respect of those vertues, which were eminent in S. Peter, I build my church on him. for they both do teach the church to be builded vpō S. Peter; but would haue vs to knowe, that that great dignity was not bestowed on him, vpon meere affection to his person, but in regard of those his excellent and worthy qualities. whence it doth not follow, that whosoever hath the like qualities, shall haue the same dignitie; vnles they also bee thervnto lawfullie called and chosen, as S. Peter was by our Saviour. No more then it doth follow, that all they shalbe made Bishops or Iudges who haue the vertues requisite for Bishops and Iudges. Now to that taken out ofAmbr. ad Ephes. cap. 2. S. Ambrose; vpon this rocke will I build my church, that is, in this confession of the Catholike faith, will I establish the faithfull to life. I answere first that M. Abbot hath clipped of the former part of S. Ambrose wordes, in which [Page 130] hee saith, that our Saviour did declare S. Peter to bee the foundation of his church, in that he built his church vpon him, when he said to him, Thou art Peter, and vpon this rocke will I build my church. these wordes would haue marred M. Abbots market, therefore he did wisely, to ouerskip them. now that which followeth, may serve rather to confirme our opinion, then make anie whit for theirs, for thus it may bee vnderstood: Saint Peter for that his confession of faith, received power and vertue from Christ to confirme others in the faith, thereby to establish them to life. And so by that confession of faith made by Saint Peter, the faithfull are established to life. Againe Saint Ambrose (who elswhere often, and in that verie place teacheth S. Peter to bee that rocke vpon which the church was built) might make a secondarie good morall construction of those wordes, teaching every man to believe as Saint Peter did, and to make the like confession of their faith, that they might be setled in the right way to life everlasting which moralization of Christs words doth not crosse, but suppose the true litterall sence, to bee as before you haue heard out of Saint Ambrose with the vniforme consent of other fathers. To that which followeth in the same Author: these words of the Apostle, in him all the building is coopled together &c. are the sense and meaning of that which our lord said: vpon this rocke I will build my church. I answer there is a cunning tricke vsed [Page 131] in cutting of the Apostles wordes in the middest with an &c: and making that to be the exposition of the first part of the sentence, which Sainct Ambrose makes the interpretation of the last, as may appeare vnto him, that will see the place. for his reason is, fideles enim sunt superficies templi dei, &c. for the faithfull of holy conversation, bee the walls or over parts of that temple of God. which suteth well with the latter end of Saint Pauls sentence, which is, in whom you also are built togither into an habitation of God in the holy Ghost: in brief S. Ambrose meaning in that place is no other, then that the Apostle vsed the same Metaphore of building, which our Saviour did when he said, Thou art Peter and vpon this rocke, I will build my Church. Of which spirituall building the faithfull are the over partes, the Apostles the foundations, amōg whom S. Peter is the rocke, and Christ the head corner stone, that closeth all togeather, and beareth vp both peoples, aswell those that went afore as those that came after his incarnation.
M. Abbots fourth obiection: Epla Iuuenalis [...]t Epist pal. in Apendice Concil: Cholced: the whole number of the Bishops of Palaestina in the councell of Chalcedon, vnderstood Christs words so: vpon this confession, the church of God is confirmed and strengthened.
ANSWERE. THat whole number I find to bee but two or three, and they not in the councell neither, nor during the time of that councell: but after they came home from the councel. and their meaning is plaine for vs. They having been att the councell of Chalcedon, and there heard and saw, how Discorus patriarch of Alexandria was for his heresie and obstinacie censured and condemned, by the sentence of Leo the great Bishop of Rome, did certifie all them that were vnder their charge, that the church of God was confirmed and strengthned, by the confession and declaration of the Bishop of Rome S. Peters successor: and how in him was verified that sentence of our Saviour, vpon this rocke I will build my church: and that other also, Thou being conuerted, confirme and strengthen thy brethren. which is all as direct for vs as can bee. besides, what other pregnant proofe there is in that generall councell for S. Peters supremacy, and that the Bishop of Rome is his successor in the same supreme authoritie, shalbee heerafter declared more at large.
Out of these former arguments M. Abbot maketh this inference; that by the exposition of the ancient fathers it maie appeare that Christ, euē the true faith of Christ, (for Christ is nothing to v [...] but by faith) is the true rocke, whervpon the church is builded. to which S. Iohn accordeth. This is the victorie, that over cometh the world, even our [Page 133] faith; for who is hee that overcometh the world, but hee that believeth that Iesus is the sonne of God. what is this (good Sir) to the presēt purpose of the popes supremacie? though faith in some good sense may bee called a rocke, bicause it is the foundation and ground worke of all other Christian vertues: yet how doth it follow therof, that S. Peter is not that rocke, vpon which it pleased Christ to build his church? what, because ther is an order in the frame of a vertuous life, must it needes ther vpon ensue, that there is no order in the government of Christs Church? is not this a very strange inference? For the clearer explication of this doubt, [...]t this distinction bee observed: the building of Christs church as it is like to a kingdome, differeth much from the building of a spirituall temple vnto the holie Ghost in our soules. to the first kind of building belōg subiects and magistrates, Bishops, Archbishops and so forth, the highest wherof vnder Christ was S. Peter. To the other inward building concurre all such divine graces and qualities that serue for the reformation of our soule, as faith, hope, Charitie, humilitie, and such like. among which vertues, faith in Christ Iesus, is at it were the fundamentall stone. to the argument then this is the answere, that albeit faith in Christ be as it were the rocke and foundation of all Christian vertues: yet that is no let, but that in the order of Christian magistrates, S. Peter may be the rock, and haue the chief commaunding power giuen [Page 134] to him, and to his successors the Bishops of Rome. purity of faith, boldnes of confession, fervour of Charitie (rare gifts of God bestowed on S. Peter) were the principall dispositions in him to that other high dignitie and authoritie: but the authoritie it self of government was not bestowed on those vertues, but vpon the person of Saint Peter: though in regard of the same divine qualities.
After these arguments M. Abbot inferreth; that if Christ bee the rocke properly and truly, Saint Peter cannot bee the rocke, but accidently and vnproperly, in respect of his doctrine and example of saith, vttered in his confession: As Abraham is the rocke from wh [...]nce wee are hewed so is Peter the rock wheron wee are built; not that either of them conferreth any thing to vs, but only for that they stād before vs for patterns of imitation.
I answer that he should rather haue made this inference: bicause Christ is the rocke of the Church most properly: therfore S. Peter is the rocke therof also properly. both for that Christ made him the rocke, who maketh all things well and properly: and also because the properties of a rocke, do fitlie agree to S. Peter: that is, to bee constant and firme in the faith; to strengthen and vphold others, as hath been before declared. To imagine Saint Peter to bee called a rocke, because hee is a patterne of imitation, is as dull and blockish, as to call a duske darke stone, a cleere looking glasse. Abraham was more properly by the prophet called though in another [Page 135] sense, a rocke, out of which the Iewes were hewen and a pitt out of which they were digged; bicause all the Israëlites descended out of his loynes, as stones are hewen or digged out of a rock.
10 M. Abbot not being able to disprove S. Peter to bee the rocke, bicause our Saviour Christ alone is the rocke, turnes himself on the other side and will needes prove that all the Apostles were rockes, and Peter therin not to haue beē alone, but that as hee spake in the person of all the Apostles; so Christes wordes returned in answere to Peter, should appertaine to them all. for saies hee, Saint Austin affirmeth, that Peter answe [...]ed for all, Aug. in psal. 8 [...]. one for vnitie. And Hierome by the words here spoken to Peter concludeth:Hieron. in Amos l 3 c. 6. that Chr [...]st the rocke, gave not to one only Apostle, but to his Apostles, that they also should bee called rockes. And in like sort Origen conceiueth when he saith.Orig in Math. c. 16. If thou thinke that the church was built vpon Peter only, what wilt thou saie to Ioh [...] the sonne of thunder, and to every of the Apostles, &c. wee must rather say that in all and ev [...]rie one of th [...]m is verified, vpon this rocke I will build my church. and in a word hee reasoneth thus: bicause that which followeth after; I will giue to th [...]e the Keies of the knigdome of h [...]aven, is co [...]on to them all: therfore that going before, is also cōmon to them all. and this the scripture confirmeth, in that it saith;Ephes. 2.20. the houshold of God are builded not vpon the foundatiō of Peter only, but vpon the foundations of the Apostles and Prophets. Reuel [...]t. 21.14. And not Peter onlie, but the lambes twelve Apostles, haue their [Page 136] names written in the twelue foundations of the Citie of God. hitherto M. Abbot.
Doth not this great inconstancie in answering, argue plainly that there is no setled soundnesse in the protestants doctrine, but that they are caried about with the wind? Before you heard that no other bodie saving Christ alone, could bee that rock; and to make that good M. Abbot was verie earnest there: now the wind blowing in an other dore, not only Peter is the rocke, but all the Apostles aswell as hee, yea and euerie Christian man too is a rock, as you shall heare heereafter. And all this to make men beleeve, that it is but an ordinary matter to bee that rocke, vpon which Christ built his Church. wee that hold it to bee one of the greatest priviledges that could bee grā ted to a mortall man, do notwithstanding graunt, that the Apostles may be called rockes as they are called foundations, after a certaine proportion; that is, as S. Peter was the fundamentall rock, placed next vnto our Saviour over the whole Church: So the Apostles were constituted principall pillers or rockes of certaine countries, laying the foundation of Christian religion in them, by preaching the Gospell, and by ruling the severall flockes cō mitted to their charges. As Metropolitans & primates may bee said to bee the rockes and foundations of Christian religion in their provinces, bicause they do principally commaund over all Ecclesiasticall persons therin; and do keepe all vnder them in [Page 137] vnitie of faith; In like manner to preserve all Christian countries in the said vnitie of faith and vniformitie of religion; there ought to bee one supreme pastor over all the world; who first was S. Peter, and ever since have been his lawfull Successors, the Bishops of Rome. All this is good doctrine, but to saie that these words in S. Mathew. were spoken aswell to the rest of the Apostles as to S. Peter, which M. Abbot would faine haue his reader believe, is flatt against the evidence of the verie text. For S. Peter is there severed from the rest by all circumstances that can bee devised in so few words. first by his owne proper name: for our Saviour said to him, happie art thou Simon. then by the name of his father: the sonne of Ionas. thirdly by mention of a speciall revelation made to him: for flesh and blood hath not revealed this to thee. fourthly by expresse direction of this speech to him: I say to thee, (not to all the Apostles) thou art Peter; none of the rest were so called. Out of which it doth ensue most cleerly, that the words immediatly following (and vpon this rocke I will build my church) were particulerly spoken to S. Peter, and not to any other of the Apostles. To the others afterward was given the power of binding and loosing, remitting of sins and retayning: yet with out any mention made of the keies of the kingdome of heaven: which albeit they do signify there a supreme cō maunding power: yet they maie in a certaine sence bee said to bee given vnto the other [Page 138] Apostles, as is the title of a rock. though they bee not that principall rocke vpon which Christ built his church, so they had not the prime vse of the keies, which was appropriated to S. Peter. I do also further grant [...], that the name of a rock, maie bee in a good morall sence applied vnto everie constant Christian, that doth confesse the true faith with S. Peter, and is constant and vnmoveable in the same confession, like vnto a rocke: And this is all which Origen and S. Ambrose cited by M. Abbot do saie, as may bee seene by him that pleaseth to read the circumstances of those places. for Origen discourseth how all may bee called rockes, that have this effect of a rocke. And that the gates of hell cannot prevaile against them; that is, all that do perseuere constantly to the end in the true faith. S. Ambrose exhorteth all men to endevour to bee ro [...]kes, that is to haue soundnes in constancie and stedfastnes of faith. Origen addeth, that which I before said, that the Apostles and Prophets maie bee called rockes in a higher degree; bicause they are the foundations of others, that are builded vpon them; but these expositions (as M. Abbot saith) bee Allegoricall, or rather morall explications of these our Saviours wordes: that do not destroie the prime litterall sence therof, which according vnto the generall consent of the ancient fathers is, that Christ built his church vpon S. Peter, as the supreme governor therof, as hath been alreadie proved.
Now to M. Abbots last evasion, that the 11 fathers in all this matter make Peter to beare the figure of the whole church, and therfore that to bee applied to all and everie one in the church, which was there spoken to Peter. for these fathers hee alleageth only S.August. Epist. 165 Idem de verb Domini ser. 13. Austin and S.Gregor. expos. in 1. Reg li. 6. cap. 3. Gregorie, yea and S. Gregorie speaking of another matter, thus; that which never was said to them of the old testament, is now said to the vniversall church, whatsoever thou shalt bind vpon earth. which sheweth some difference between the old and new testament; but nothing cōcerneth these wordes of Christ. Thou art Peter, and vpon this rocke, I will build my church. which is another kind of matter then that: whatsoever thou shalt bind vpon earth, &c. Againe, is M. Abbot so simple as to thinke that the power of binding & loosing is giuen to every particuler member af the church? can women and Children bind and loose? all a like perhaps in the protestants church, but it is not so with vs. yet that power maie bee said to bee given to the whole church, because it is given to the benefitt of the whole. though the charge and administration therof, be not committed and giuen to all and everie person in the church. But to returne to S. Austin, he saith, Aug de ver. Dominiser. 13. that the name Peter was given to him, that by that figure hee might signifie the church. bicause Christ is (petra) the rocke, therfore Peter is the people of Christ. So M. Abbot. well, let all this bee true, what is this allegoricall interpretation of the name of Peter to our present purpose? It cannot bee but a great honor to Saint [Page 140] Peter, to haue had a name given him by our Saviour derived out of his owne name; and that maie represent the people of Christ: and further (which followeth in that place of S. Austin: though M. Abbot thought it policie to suppresse it) Apostolorum principatum tenens. S. Peter held the principalitie amōg the Apostles. all this maketh much for S. Peters preheminence. but doth it follow thervpon, that nothing which Christ said to S. Peter, doth properlie appertaine to him, but all is to bee imparted to all Christian people? how absurd were it to vnderstand so iudicious a Doctors words as S. Austin was, after that childish manner? thou art Peter, that is after this new glosse, all my people; and vpon this rocke, which containes also all Christes people, I will build my church. so that the sence after M. Abbots exposition must bee: Christ did build all his people, vpon all his people. One might verie well bee chosen out of the rest, as a foundation vpon whom Christ might lay all the rest: but how all the people, should bee built vpon all the people, passeth (I think) all vnderstanding.Epistola 165. But S. Austin elswhere (saith M. Abbot) hath these words: to S. Peter, bearing the figure of the whole church our lord said, vpon this rocke &c. bee it so that S. Peter bare the person of the church: that doth not hinder the words to bee spoken to him effectuallie: but rather argueth him to bee the chief governor of the church,Aug. in Psal. 108. c [...]cione 1. as the same saint in the like places doth expresse, in this manner: Cuius Ecclesiae ille agnoscitur in figura gestasse personam, [Page 141] propter primatum quem in discipulis habuit. the person of which church, Peter is acknowledged in figure to haue represented, by reason of the primacie that hee had among the disciples. And yet more plainly in another place thus.Aug. Quaest. ex nouo testam. quaest. 75 Saluator cum pro se & Petro dari iubet, pro omnibus [...]xoluisse videtur, quia sicut in domino erant omnes causa magisterij: ita & post Saluatorem in Petro omnes continentur. Ipsum enim constituit esse caput eorum, vt pastor esset gregis dominici. when our Saviour commaunded tribute to bee paid for himself, and for Peter, hee seemeth to haue paid for all. for like as in our Saviour there were all the partes of a maister; so after him all were contained in Peter. for hee cōstituted Peter head of the rest, that hee might bee the pastor of our lords flocke. By which words of S. Austin wee gather, that S. Peter sometimes did represent the whole church, because he was head and chief pastor therof: as a king doth in some cases represent a kingdome. which is so for of from disproouing S. Peters supremacy, that hence wee maie take a strong argument to prooue it, and withall, the propagation therof to his successors. for we are taught out of these wordes of S. Austen to say, that S. Peter maie bee considered, either as a priuate person, or as a publike magistrate. that which pleased our Saviour to bestow vpon him as a private person, was proper to himself, and continued no longer then hee liued: but that which Christ bestowed vpon S. Peter as a publike magistrate; that was granted to the whole church, and was to continue [Page 142] with the church to the worlds end. like as that which is granted to a king as a publike person, is holden as annexed to the Crowne and to descend alwaies after to all his successors. now to our purpose: S. Austin when hee said that that prerogatiue was giuen to S. Peter, as representing the whole church; doth not deny it to bee given him trulie and actually: but doth signifie that it was given him, not for his owne proper vse, but for the benefitt of the whole church, and therfore giuen in remainder for ever vnto his successors, which was in the fullest and best sort that could bee.
12 Having thus answered all M. Abbots obiections, and declared how S. Peter is the speciall rock vpō which our Saviour built his church, and how the other Apostles and everie constant Christiā may bee called rockes, one truth not destroying, but rather fortifieing the other: I now come to cleere that imputation of dishonestie, which M. Abbot would with no great honestie, haue cast on mee. I did affirme that it might bee deduced out of the ancient fathers, that the Bishop or sea of Rome, was that rocke vpon which the church was builded. M. Abbot was bold to saie that I belied the fathers therin; and doth avouch peremptorilie, that never anie of them so vnderstood these words of our Saviour. well let vs see, whether of vs is like to prove the honester man of his word. I do heere omitt the manifold deductions in this Chapter before mentioned, and will add one more out of Saint Austins [Page 143] words, by M. Abbot himself last before cited, thus; whatsoever was said to S. Peter as representing the person of the church, is taken to bee said to all his successors, as before hath been declared: but those words of Christe, vpon this rocke I will build my church, were spoken to S. Perer as representing the person of the church, by the verdit of S. Austin approved by M. Abbot himself: therfore these verie words are to bee vnderstood as spoken vnto all S. Peters successors: who being the Bishops of Rome as in due place shalbee proved, it followeth evidentlie, that the Bishops or church of Rome, (for I take both them for the same thing in this matter) is that rocke vpon which Christ built his church. Is not this deduction plaine enough? But what will you say, if the same most Autentike Doctor do in expresse tearmes affirme the church of Rome to bee that self same rocke, then all the world maie see, that to bee most apparantly true which I said: And M. Abbot must needes confesse that hee ouershot himself verie grosly. These bee S. Austins owne words; come my brethren if you please, August. in Psalco: partem donati. Venite fratres si vultis, vt inseramini in vite. dolor est cum vos videmus praecisos ita iacere. Numerate Sacerdotes ab ipsa Petri sede, & in ordine illo patrum, qui [...] cui successit, videre, ipsa est petra, quā non vincunt superba inferorum porta. and bee graffed in the vine. It grieveth vs to behold you lying so cutt of. Recken the priests even from the seate of Peter: and in that rew of fathers, regard to whom who succeeded. that (seate) is the rocke, which the proud gates of hell do not overcome. [Page 144] The seat of Peter, and succession of Bishop [...] of Rome, is that rock in S. Austins iudgment, against which hell gates shall not prevaile. was not that the verie same rocke, vpon which Christ built his church?
S. Hierom was another most learned Doctor of the ancient church,Hier. Epist. 57. ad Damasum. Ego nullum primum nisi Christum sequens, beatitudini tua, id est, Cathedra Petri communione consocior: super illam petram aedificatain ecclesiam scio, as all the learned know, hee testifieth the same most plainly in these words vnto Damasus then Bishop of Rome. I following none as chief, but Christ, am in communion associated vnto your holines, that is, vnto the chaire of Peter. vpon this rocke I know the church of Christ to bee builded. Lo S. Hierom knew and confessed S. Peters chaire, in which Damasus the pope then sate, to bee the same rocke vpon which Christ built his church. Pope Iulius the first was yet a more ancient, and a verie holie and grave father, hee teacheth the same plainlie in these words.Ex Iulij increpatoria ad Orientales. Ipsa Romana sedes, omnibus maior & praelata est ecclesijs. quae non solum Canonum & sanctorum patrum decretis, sed D. Saluatoris nostri voce, singularem obtinuit principatum: Tu es, inquit, Petrus, & super hanc petram adificabo ecclesiam meam. The sea of Rome is preferred before all churches: which not only by decrees of Canons, and holie fathers, hath obtained that singuler principalitie, but by the voice of our lord when hee said, Thou art Peter, and vpon this rocke I will build my church. If the church of Rome by these words of our Saviour (vpon this rock I will build my church) were preferred before all [Page 145] others, as that graue holie prelate teacheth, then must it needes follow, that the church of Rome, was the rock vpon which Christ built his church.
Damasus was also a very ancient, holy,Ex Epistola 4. B Damasi ad Stephanum Epist. & Concilia Afti [...]ae. Scitis fratres dilectiss. firmamentum à deo fixum & immobile, at (que) titulum lucidissimum suorum sacerdotum, id est, omnium Episcoporum, Apostolicam sedem esse constitutam, & verticem Ecclesiarum. Tu es enim (sicut diuinum pronuntiat verbum) Petrus, & super hanc petram ad [...]ficabo Ecclesiam meam. and learned Prelate; he writeth in this sort. you know most beloued brethren, the Apostolik see (of Rome) to be constituted by God a fixed and vnmoueable firmament, a most bright title of all byshops, and topp of churches, euen as the word of God doth pronunce, saying: thou art Peter, and vpon this rock, I will build my church. he then also took and expounded those words of Christ, to appertaine vnto the see of Rome.
The testimonie of these fewe ancient renowmed fathers, is more then sufficient to iustifie what I said: and to assure the vpright readers, that some of the ancient fathers did interprete the church of Rome to bee that rock, vpon which our Saviour built his church. wherby they maie see how vnciuilly M. Abbot dealt with mee, having no other ground for it, then his owne ignorance coopled with audaciousnes.
Bicause M. Abbot doth in this paragraff 13 thrust in here and there, manie broken sentences out of the fathers, against the supreme [Page 146] authoritie of the Bishop of Rome: I hold it convenient to fortifie the same, with some select testimonies of the best renowmed prelates of the Greeke and Easterne churches. for if they (whom it concerned most to stand for the dignitie and prerogatiues of their owne churches, being the greatest personages in that part of the world, which was farthest of from Rome) do neuertheles acknowledg the Bishop of Rome, to haue had in the time of pure antiquitie, commanding authoritie and power over themselues, and their churches: then no vnpartiall and vpright mind can doubt, but that the church of Rome alwaies hath had, or should haue had authoritie of power, and superioritie in goverment, over all other churches of the world. Athanasius one of the prime Doctors of the Greeke church, both for holynes of life, greatnes of learning, & soundnes of faith; and by his place patriarch of Alexandria, which was the highest seat in the easterne coasts: This most reverend Archbishop and renowmed Champion of Christs church, being grievously persecuted by the Arrian heretikes, and verie iniuriously thrust out of his Bishoprike by their meanes, made his recourse vnto Iulius then pope of Rome, and besought him to call his aduersaries (being also Easterne Bishops) to Rome, to answer there for those wrongs that they had done him. by which fact of his he acknowledged most perspicuously the church of Rome to haue power and authoritie over Easterne [Page 147] Bishops, to determine their ecclesiasticall causes. Thus it standes of record in the Ecclesiasticall history.
Athanasius flying from Alexādria, went to Rome. Zozomen. lib. 3. histor. cap. 7. Athanasius autem fugiens Alexandria, Romam venit: codem tempore Paulus etiam Constantinopolitanus Episcopus, forte illu [...] accessit, & Marcellus quoque Episcopus Anciroe, & Azelopus Gazae &c. & Lucius Adrianopoli: Quorum criminationes cum Episcopus Romanus intellexisset, & omnes fidei Concilij Nicen [...] consentientes reperisset, in communionem recepit. Ac cum propter sedu dignitatem cura omnium ad cum spectaret, singulis suam Ecclesiam restituit: scripsitque ad Episcopos Orientis, cosque incusavit, quod inconsulto de his viris iudicassent deditque mandatum vt quidam, illorum nomine, ad diem constitutum accederent qui etiam minatus est, se de reliquo non passurum eos invltos, nisi novis rebu [...] studere desisterent. Paulus Bishop of Constantinople (another great sea of the Greeke church) was also fled thither for succour, and diuers other Bishops of the said Easterne church. whose accusations when the Bishop of Rome had heard, finding these Bishops conformable to the faith of the Nicene councell (of which Athanasius had been a principall piller) hee admitted them into communion of all spirituall matters. And wheras by the dignitie of his sea, the charge of all persons did apperteine vnto him, hee restored them backe to their Bishoprickes.
And did write vnto the Bishops of the east blaming them, for that they had vnaduisedly iudged of those personages; and sent them a mandate that some of them should appeare at a certaine day, in the name of the rest: [Page 148] who also threatned, that he would not afterward let them passe vnpunished, if they gaue not ouer to molest others.
Is not heere plaine proofe of the Bishop of Rome his power and commaunding authoritie, ouer the greatest Bishops in the east? They appealed vnto him for iudgment, hee heard their causes, hee reversed the sentences given against them by the Bishops of the east, hee finallie restored againe their Bishopricks vnto them. cited the others to appeare before him; and theatned to punish them, if they continued in their ill doeing.
Hosius ad Imperator: Constantium Citatus ab Athanas epist. ad solit. vitam agentes. Ne te misceas Ecclesiasticis, ne (que) nobis in hoc genere praecipe, sed potius ea à nobis disce, tibi Deus imperium cōmisit: nobis quae sunt Ecclesiae concredidit, & quemadmodum qui tuum imperium malignis o [...]ulis carpit, contradicit ordinationi divinae: Ita & tu cave, ne quae sunt ecclesiae ad te trahens, magno crimini obnoxius fia [...]. The same is also witnessed by Athanasius himself in his epistle to them that lead a solitarie life, and in his second Apologie, where hee doth relate the whole busines, and teacheth expresly that it did not belonge to Cō stantius then Emperour, to determine ecclesiasticall causes, but that he ought to learne them of Bishops.
To Athanasius I will ioyne Cirillus bicause hee was patriarch of the same sea of Alexandria,Cirillus epist 18 ad Celestinū. and as learned and valiant a maintayner of the third generall councell held at Ephesus, as Athanasius had been of the first kept at Nice.Extat Tomo 1. Concil. Ephes. cap 29. This most learned Archbishop confesseth the like commanding power to haue been in Celestinus then pope of Rome, that thother [Page 149] did before in Iulius.Quoniam vero deus hisc [...] in rebus prudentiam à nobis exigit, long a (que) ecclesiarum consuetudo suadet, vt istiusmodi sanctitati tuae communicētur, non possum equidem, quod apertum est, ad pietatem non perscribere. post malefacta exposita, subiungit. Et quamvis res ita se habeat, non prius tamen illius communionem confidenter deserere ausi fuimus, quam haec ipsa p [...]etati tuae indicaremus. Digneris proinde quid hic sentias decl [...]rare, quo liquido nobis constet, communicare ne nos cum illo oporteat, an vero libere eidem denunciare, neminem cum eo communicar [...] qui eiusmodi Erroneam doctrinam fovet & praedicat. Porro t [...]a integritatis mens ac super hac re sententia, non modo pijssimis Macedoniae Epistopis, sed totius quoque Orientis Antistibus perspicue per literas exponi debet. Thus hee writeth to him. Bicause in busines of this nature God requireth of vs wisdome, and the long continued custome of the church doth admonish vs to communicate them with your holines, I cannot but giue your pietie to vnderstand, what is here discouered of Nestorius Bishop then of Constantinople. whose foule crimes and pestilent errours when hee had laid open; and certified how hee had done his endevour to move him to repentance, but all in vaine, hee afterward addeth. Albeit these things bee soe, yet wee durst not forbeare communicating with him, before wee had related these things to your pietie. Vouchsafe therfore to declare what you deeme to bee done therin, that wee may assuredly know, whether wee ought to communicate with Nestorius, or els boldl [...]e denounce, that no man ought to communicate with him, that doth d [...]fend such erronious doctrine. your holines good pleasure and sentence in this matter is to bee notified not onlie to the Bishops of Macedonia, but vnto all the prelates of the east. Behold the mā ner of proceeding in these pure times of the church: S. Cirill who for learning was perhaps better able then Celestinus to iudge of the errour [Page 150] of Nestorius: and being patriarch of Alexandria by his place, held the highest court of Iudgment in the east church:Celestin. Papa Cyrillo Archiepiscopo habetureodem Tomo 1. Concil. Ephes. cap. 16. yet would hee not take vpon himself to determine of Nestorius heresies, or to excommunicate him: but referred both vnto the Bishop of Rome; whose sentence therin both hee and all the Bishops of the east did require and embrace. In this manner did the same pope Celestinus returne answere vnto S. Cirill. Most Reverend brother, do you take vnto you our authoritie, Quamobrem nostra autoritate ascita nostráque vice & loco cum potestate vsus, eiusmodi non abs (que) exquisita severitate sententiam exequeru; nempe vt nisi à decem dierum intervallo ab huius nostrae admon [...]tionis die numerandorum nefariam doctrinam suam conceptis verbis anathematize [...], eamque de Christi dei nostri [...]eneratione fidem in posterum confessurum se spondeat, quam & Romana & tuae sanctitatu ecclesia & vniuersa denique religio Christiana praedicat, illico sanctitas tua illi ecclesiae prospiciat and vsing our power and place, do you execute against Nestorius the sentence of excommunication, with exquisite severitie; vnles within ten daies after hee hath been admonished from vs, hee do recant and recall his errours: and let your holines provide a more worthy person for that Bishoprike. which mandate of his, Cirillus with the whole coūcell, following, proceeded to the deposition of Nestorius in this māner. No man doth doubt, Tomo secundo eiusdem Concil. Ephes. cap. 16. Nulli dubium, imo seculis omnibus n [...]tum est, sanctum beatissimum (que) Petrum Apostolorum principem & caput, fide [...] (que) columnam, ecclesiae Catholicae fundamentum, à Domino nostro Iesu Christo caelestis regni claues accepisse, solvendique atque ligandi potestate, quam acceperat vsum fuisse: necnon per successores suos huc vsque semper vivere, causas decernere, semperque victurum esse. Huius itaque ordinarius successor & vicarius, sanctus, beatissimusque papa & Episcopus noster Celestinus, nos suos pro se quasi vicarios misit, &c. Et hac est praefatio sententia. Nos canonum vi sanctissimi que patris, & comministri nostri Celestini ecclesia Romanae Antistitis epistola compulsi, hanc tristem in illam sententiā tulimus. naie it hath been in all ages notorious, that the most blessed S. Peter (prīce & head of the Apostles, the pillar of faith and foundation of the Catholike church) did receive of our Saviour Iesus Christ (the redeemer of mankind) the keies of the kingdome of [Page 151] heaven, and the power of loosing and binding. And that also even vnto these daies, hee doth in his successors liue and determine causes, and shall alwaies liue. To him doth Celestinus now Bishop of Rome, in right order succede; finally by vertue of power receiued from the said Celestinus they proceede to pronounce sentēce against Nestorius Bishop of Constantinople.
All which set togither, standing of record in the third generall councell, doth demonstrate that the Easterne church did acknowledge both the Bishop of Rome to bee S. Peters lawfull successor: And that it also did appertaine to him, to excommunicate and depose principall Bishops of the Greeke and Easterne church. which no man can doubt to bee principall and most proper actes of supreme power in government. with this I will linke another like example practised and recorded in the fourth generall councell held at Chalcedon. Dioscorus patriarch of Alexandria, being for his erronious opinions, and enormious actions called in question, was convented to answere in that generall councell: first, all the actions that are entered against Dioscorus, are stiled thus.Concil. Chalced. actio 3. Libellus Theodoridiaconi ad Leonem Papā & ad Chalced cōcilium. Libellus Iscyronis ad Leonem nem Papā & Chalcedon conciliū. Vnto the most holy and most happie Archbishop of the great and old Rome Leo, and to the generall councell assembled at Chalcedon. Setting the Bishop of Rome, as head, before the generall coūcell, as his bodie. which in expresse tearmes the whole coūcel acknowledgeth, writing vnto the said pope Leo the great: [Page 152] That hee was President over them, Quibus tu quidem sicut membris caput prae [...]ras quam velut auro textam seriem ex veste Christi & praecepto legislatoris venientem vsque ad nos ipse servasti. vocis beati Petri omnibus constitutus interpres, eius si lei beatificationem super omnes adduc [...]ns. even as the head is to the rest of the members: that the custodie of our lords vineyard, was cōmitted to him; that hee was the interpreter of Saint Peters sentence. Observe secondlie the forme of their definitiue sentence which is thus set downe. The most holie and most blessed Archbishop of great and old Rome Leo, Ibidem in exemplari epist. Paschacini. Vnde sanctissimus, ac beatissimus Papa caput vniuersalis ecclesiae Leo per nos vt l [...]gatos suos sancta synodo consentiente, Petri Apostoli praeditus dignitate, [qui ecclesiae fundamentum, et petra fidei & calestis regni lanitor nuncupatur] Episcopali eum Dioscorum dignitate nudavit, & ab omni sacerdotali opere facit exortem. by vs, and this present holy councell, together with the most happie & most worthy Apostle S. Peter, (who is the rock and topp of the Catholike church) hee who is the foundation of the Orthodox and true faith, hath deposed Dioscorus from all Episcopall dignitie, and deprived him of all priestlie function and ministery.
First let it bee well obserued and borne in mind, that all the parts of this my discourse be verified, in the sentences of these two generall councells. First that S. Peter was that rocke vpon which Christ built his church. Secondlie that the Bishop of Rome succeeded him therin. Thirdlie that in the vertue therof, is comprehended, power and authoritie to vphold the Orthodox saith, and to punish and depose the highest patriarches in the church, aswell of the east, as of the west, if they do obstinatlie trouble the peace of Christs church.
This having been by the verdict and practise [Page 153] of the pure Church in anciēt time so cleerly testified, in two of those prime generall councells, which the Protestants themselues do confesse to bee Orthodox and authenticall, what reasonable Christian can take anie exception against it? yet for more full confirmation of this most important point of our faith, I will passe through all the patriarchall seas, and out of each of them choose some sufficient proofe, for the popes supremacie in gouernment. Athanasius patriarch of Alexandria was absolued, and restored by Iulius pope of Rome. Dioscorus of the same sea was excomunicated, and deposed by Leo the great. Nestorius patriarch of Constantinople, was in like manner censured and depriued by Celestinus pope of Rome: of whom wee haue alreadie treated. Now to S. Iohn Chrysostom Bishop of the same city of Constantinople, who was absolued and restored to his Bishopricke by Innocentius the first pope of Rome. This verie learned zealous and godly prelate and most eloquent preacher, was through the malice of the Empresse Eudoxia, assisted by her husbād the emperour Archadius, deposed & hoised out of his seate, euen by the verdict of many Easterne Bishops assembled in a councell, wherof Theophilus patriarch of Alexandria was the head. wher vpon hee treading in the noble stepps of Athanasius and diuerse other good Bishops, made his appeale to Innocē tius pope of Rome, craving of him to reuerse that vniust sentence which had been given against [Page 154] him:Innocentio Papae Ioannes Chrisost: ex palladio in vita eius. Quapropter ne confusio haec, omnem quae sub coelo est nationem enuadat, obsecro vt scribatis, quod baec tam inique facta, & absentibus nobis, & non declinantibus iudicium, non habeant robur, sicut nec sua natura habent. Illi autem qui inique egerunt, poena [...]cclesiasticarum legum sub [...]aceant: nobis vero (qui nec conuicti, nec redarguti, nec habiti vt rei) literis vestris & charitate vestra aliorumque omnium, quorum scilicet & an [...]ea societate fru [...]bamur, f [...]ui conc [...]dite. these bee his words. I beseech thee (holie father) that their sentence, so vniustly giuen in my absence, (I not refusing iudgement) maie bee of no validity: furthermore that they who haue done mee that wrong, may according to the lawes of the church bee punished: And commaund that I being innocent and not to bee convicted of any crime, may bee restored to my church againe. See most evident acknowledgment of the Bishop of Romes power, to repeale the sentence of a councell holden in the greeke church, by the greatest patriarch of those coasts; yea and to inflict punishment vpon them: Item to restore Saint Iohn Chrisostome to his Bishopricke againe; which Innocentius effected,Ex epist. 30. Innocent. ad Archadium, ex Nicepho. 10 l. 13. c. 34. Itaque ego minimus & peccator, cui thronus magni Apostoli Petri creditus est, segrego to & illam a perceptione immaculatorum mysteriorū Christi dei nostri. Episcopum etiam omnem aut clericum ordinis sancta dei ecclesiae qui administrare aut exhibere [...]a vobis ausu [...] fuerit ab ea hora qua presente [...] vinculi meilegeritis literas, dignitate sua excidisse decerne. thundering out a most terrible sentence of excomunication against the Emperour Archadius in these tearmes.
I the least of Gods seruāts and a sinner, vnto whom the throne of the great Apostle S. Peter is cōmitted, do excomunicate and exclude [Page 155] thee, and thy wife, from the cōmunion of the immaculate and sacred misteries: And do declare that what Bishop or priests soever, shall presume (after the knowledge had of these my letters) to minister the same to you, therby to fall from his dignity and function.
This learned and holie pope (much cōmē ded by S. Austin) doubted not, but that the Bishop of Rome had sufficient authoritie, not onlie to depose and restore patriarches, but also to excommunicate Emperours. Now to the patriarch of Antioch; though Saint Iohn Chrysostomes testimony (who had been thirteene yeeres preacher in that citie) might suffice, yet wee want not others. First Flauianus patriarch of Antioch was sūmoned to appeare at Rome, Flauianus apud Theodoret: l. 5. c. 23. Cum eo agit Imperator, vt Romam adiret, cui respondit. Si qui me O Imperator, vt fidem minime sinceram ac sanam profitentes insimulent, dicantve vitam me traducere indignam sacerdotio, tū illis ipsis iudicibus vtar; tum pronunciatam ab eis sententiam lubens subibo. there to answere vnto matters obiected against him. who put not in the protestāts plea, that the Bishop of Rome had no authoritie over him, being the highest Bishop in all Asia: but made meanes vnto the said pope by the frindship of Theophilus patriarch of Alexandria, and S. Chrysostome, and so appeased that matter, as the Ecclesiasticall historyes do testifie.
And Theodoret that renowmed Hstoriographer,Theodoret Leoni Episcopo Romano. Post lo [...] sudores & labores ne in ius quidem vocatus, sum condemnatus. Ego autem Apostolicae vestrae sedu expecto sententiam & supplico & obsecro vestram sanctitatem, vt mihi opem ferat, iustum vestrum & rectum app [...]llanti iudicium, & iubeat ad vos accurr [...]re, & ostendere meam doctrinam vestigia Apostolica sequentem: & ante omnia rogo vt s [...]iam a vobis, an in in [...] sta hac depositione me oporteat acqui [...]scere, an non: vestram enim expecto sententiàm, & si iudicatis s [...]are me iusserie, stabo, nec vlli deinceps homini molestiam exhibeb [...]. [Page 126] being Bishop of Cirus, vnder the patriarch of Antioch, did neverthelesse fly by appeale to Leo the great pope of Rome, for redresse: Thus hee writeth vnto him. I attend the sentence of the sea Apostolike, and do humblie beseech your holines that you defend and protect me appealing vnto your iust and vpright iudgment seat. If you comaund mee to submitt my selfe to their sentence that haue condemned mee, I will yeeld to it, and neuer bee troublesome to any other. Let these suffice for th [...] patriarkship of Antioch. There remaines only the patriarch of Ierusalem for whom Anastasius patriarch of the same sea,Anast [...]sius p [...]tri [...]cha Hie [...]osolym [...]l [...]us epist. ad Foelic [...]m papam Fuit se [...]per [...]postolicae sedis v [...]stre li [...]ntia, [...]iust [...] damnatos vel [...]xcommuni [...]atos potestatis suae auctoritate restitu [...]re, & sua omnia eu r [...]dder [...], & illos qui eos c [...]demnarunt aut excommunicav [...]unt, Apostolico punire priuilegio: sicut etiam nostris & anterioribus novimus factum temp [...]ribu [...]. & antiquis regulis sanc [...]tum est, [...]t quicquid, quamuis t [...] [...]otu prouin [...] [...]s, super corum querduant accusationibus ageretu [...], non pr [...]s tractandum vel accipiendum esset, quam ad notitiam alma vestra sedis esset deductum: vt hu [...]us auctoritate, iuxta quod fuisset faciendum, infirmaretur aut firmaretur. about the same time in his letters vnto foelix pope of Rome writeth in this manner. It was alwaies the libertie of your Apostolike sea, by the authoritie of your power, to acquite them that were vniustly condemned and excommunicated, and to restore them to all they had lost. evē as wee haue seene done in our times, and haue heard in [Page 127] the daies of our predecessors: for (saith hee a litle after) it is by ancient Canons decreed, that whatsoever bee handled about the affaires of Bishops, yea though in prouinces farre remote, that the same should not bee fullie determined, before it were brought to the notice of your holie sea, and by the aucthority therof, bee either confirmed or reiected.
This great and ancient Patriarch not only witnesseth such soveraigne power and authoritie to belonge vnto the Bishop of Rome, but pleadeth also for the same out of the former approved Canons of the Church: Among which that of the councel of Sardica I hold to bee the chiefest.Ex concilio Sardicense c. 4. Quod si aliquis episcopus adiudicatus fuerit in aliqua causa, & putat se bonam causam habere, vt iterum iudicium renouetur, si vobis placet, S. Petri Apostoli memoriam honoremus, vt scribatur Romano Pontifici, & si iudicauerit renouandum esse iudicium, renouetur, & det iudicos. si autem probauerit talem causam, vt ea non refriceutur quae acta sunt. Quae decreuerit Romanus Pontifex, confirmata erunt. Si ergo omnibus placeat, statuatur. synodus respondit: placet, &c. 5. Alter episcopus post talem appellationem in eadem cathedra no admittetur, nisi causa fuerit in iudicio Romani Pontificis determinata. where it is in expresse tearmes decred; that if any Bishop of what countrie soever, have his cause iudged otherwise then hee thinketh right, hee may appeale vnto the Bishop of Rome: who maie appoint new Iudges and send them to heare it againe, and finallie determine it. Now that they who haue lesse skill in ancient histories may vnderstand of what creditt that councell of Sardica is, Let thē know first; that it was called by Iulius Bishop of Rome. [Page 158] Secondly there were present that famous Hosius (who was one of the presidents of the Nicene councell) And Athanasius, with many other renowmed Bishops which had been members of the said first generall councell of Nice: and above 300. Bishops came thither both out of the East and west asAthan. Apolog 2 in medio. Athanasius writeth. wherfore hee tearmeth it, instar Niceni, such an other as the first Nicene councell was.Sulpit. l. 2. sacra histor. Sulpitius Severus tearmeth it a councell called from all parts of the word,Socrat. l. 2 hist. c. 16. Socrates in his history, a generall councell. Briefly, the Centuriators of Magdeburg Centur. 4. cap. 99. do approve the same councell for Authenticall.
These few testimonies for the supreme power and authoritie of the Bishop and church of Rome, being taken from verie eminent, sincere, and learned personages, who in the florishing time of Christianity, governed the patriarchall seas of the greeke and east churches; confirmed also with the acts and sentences of the generall councell of Ephesus, Chalcedon, and Sardica, cannot but giue full satisfaction vnto all true Christians, that even in the purest antiquitie, the popes cōmanding power, and superioritie in government was beleeved, practized, and approved all Christendome over.
14 After so many plaine demonstrations of the Bishops of Romes supremacie in causes ecclesiasticall, I hope the curteous reader will giue mee leaue to imploy one probable [Page 159] presumption, that in my poore opinion doth much fortifie the same. It is collected out of those letters which in ancient time were called, literae formatae, and granted either vnto Bishops at their first creation, or vnto priests that were dismissed by licence from their ordinary.
This kind of letters was in great vse in the primitiue church; for no stranger was admitted into communion among the Catholiks without them. The invention of these leters is referred to the first generall councell holden at Nice: and the forme of them, is recorded authentically in the end of the Chalcedon councell (immediatlie before the letters of the Illustrious persons that wrote in or about that councell) vnder this title. Atticus Episcopus, qualiter formata Epistola fiat. In this epistle, fower letters principally were set for an assured token, that hee in whose favour they were granted, was a sound Catholike. The three former letters, were the first letters, of the father, of the sonne, and of the holy Ghost; to testifie that hee believed aright in the blessed Trinitie, and therfore was no Arrian, Sabellian, Macedonian or such like heretike. the fourth letter in that formall Epistle was a the first letter of S. Peters name: therby to signifie, that the bearer was receiued into the vnitie of that church, of which S. Peter, as chief governor, kept the keies. the other letters, of his name that grāted that Epistle,Distinct. 73. ca. 1. & to whom it was granted, I omitt as not necessary [Page 130] to this purpose, hee that will may see a copi [...] of such an Epistle sett downe at large in Gratian: where the misterie also of these letters, is deciphered to bee such, as I haue declared; namely that the fourth letter was put for S. Peters name to make knowen that the bearer therof was a true member of that church, in qua, Petro datum est ius ligandi atque absoluendi, in which, to S. Peter was giuen the right of binding and loosing. Out of which notable monument of antiquitie, I draw this argument. so well assured it was, and a thing so notoriously knowne and approved, in those purer daies of the primitiue church, that S. Peter, and the popes of Rome his successors, were the chief governors of Christs church, and the insoluble band of the vnitie therof; that the first letter of S. Peters name, was chosen for an vndoubted badge and token of being a sound member, receiued into the vnity of the said Catholike church. for why should the first letter of S. Peters name, rather then any other of the Apostles, bee taken for such an infallible marke of society with the catholike church? had it not been a cleere overuled case, that hee who like an even squared stone lay vpon that rocke, and did adhere vnto the head of the church, was vndoubtedly a true member therof. This argument as it shall serue for a cōclusion of that which goeth before, so it will make a conuenient passage to that which followeth in M. Abbots text.
15 There was (saith hee) a church, when there [Page 161] was no Roman church at all; how then could that church bee builded vpon the Roman church?
This is a verie poore obiection: for speaking (as wee now do) of the church, which was since our Saviours time; if hee take that season next to Christs ascension; S. Peter was head of that church, during his owne life: and after him, the Bishops of Rome his lawfull successors. No man ever said that the church, or Bishop of Rome was head of the church, before S. Peter had placed his seate there. If M. Abbot will accord vs that ever since that time, the church of Rome hath been head of the rest (as in truth it hath been) wee will easily grant him, that before it had no such priviledg.
Another like slugg M. Abbot thrusteth forth thus. If the church of Rome bee that rock, and other churches bee builded thervpon; then it would follow, that the gates of hell should never haue prevailed against any other of those churches: but it hath prevayled against them. Ergo. True good Sir, if those other churches had stuck close to the said rocke, the gates of hell had never prevailed against them: but they foolishly flitting from that firme rocke, were sowsed in the surging seas, and swallowed vp by the gulfe of hell.
M. Abbot saw this to bee so full an answere, that hee could not tell what to saie to it: but that wee haue no assurance that the church of Rome shall continue alwaies builded vpon Christ Iesus. this is M. Abbots last refuge, and [Page 162] to it as to a safe anchor, he doth twenty times fly in this book wherfore it shall haue a full answer in its due place. but let vs first see whether the Bishops of Rome be S. Peters lawfull successors, because that comes next. M. Abbot doth either graunt it to bee true, or at least hee supposeth it for true: for hee disproues it not: wherfore I need not stād lōg about it, & so much the rather because it is recorded by S. Iraeneus,Iren. l. 3. v. 3. Tertull. de prescr. 36. Euseb. l. 2. hist. c. 2. Epiphar. heres. 27. Optat. mi leuit. l. 2. perm. Hieron. de viris ill. 1. August. Epistola. 1 [...]5. Tertullian, Eusebius, Optatus mileuitanus, S. Hierom, S. Austin, and briefly by the full consent of all that haue made anie Catalogue of S. Peters successors. It is evident and confessed by both sides, that our Saviour established such a forme of government in his church, that hee would haue to continew, as long as the same church continued, that is alwaies to the worlds end. which was according to our doctrine, that one should bee head and supreme gouernor over all the rest: to preserue vnity in faith, and conformity in rites of religion. And by name that one was S. Peter for his life time. All which I haue before proved out of holy scriptures, and the ancient fathers. S. Peter finally making choise of Rome for the seat of his Bishoprick, liued there many yeres, and in the end, died Bishop of Rome. wherfore they that were chosē Bishops of Rome, were to succede him, as in that seate, so in that supreme governmēt of Christs church: which daily experience teacheth vs. for wee see that whosoever is chosen bishop of any place, for example of Canterburie; [Page 163] hee presentlie vpon his installing, entreth vpon all the priuiledges of honour, and government, which the former Bishops, his predecessors, died possessed of. so that no sooner any man is created Archbishop of Canterbury, but that im̄ediatly hee is therby Metropolitane of England, and hath comanding authority ouer all the Bishops of that prouince, with law full Iurisdiction to heare and determyne all such causes, that by appeale do come to his courts. In like māner Linus being chosen Bishop of Rome after the death of S. Peter, entred into possession of full power & authoritie, not onlie ouer the Diocese of Rome, but also over all the Bishops of Christs church, in all such cases and causes, that do belong to the supreame governors court and cognizance, in as large and ample manner as S. Peter had before enioyed, and died posessed of. this being a matter depending vpon common equity, and daily practise, doth require no other proofe, nor can haue anie better; then the aknowledgment of all the Orthodox and most eminent christian prelates of both Latin and Greeke; east and west churches; which I haue before plētifully produced, and whē more need shalbee, will yet produce more.
17 M. Abbot admitting as I said, the pope of Rome to bee S. Peters successor yet argueth that they may faile in faith; bicause Caiphas did succeed lineally to Aaron, & yet Caiphas gaue sentēce against Christ. & further hee alleageth that sētence out of the law. All are not the children of [Page 164] Saints, that hold the places of saints, but they that practise the workes of saints. M. Abbot foreseeing that wee would answere, that many successors though not so holy, iust, and wise, as their predecessors were: yet haue the same authoritie and Iurisdiction over their floc,k which their predecessors had. And albeit they may comitt some fault, vnworthy their calling, yet they do not therby leese the dignitie of their place. And that namely our Saviour had praied for S. Peter, that his faith should not faile; but that hee not withstanding his owne frailty, should haue strength from God through the vertue of Christs praier to confirme his brethren in the true faith: This M. Abbot foreseeing doth acknowledg it to bee true, yet that hee may not bee thought to have nothing more to saie, doth aske vs with Austin as hee speaketh. Did hee praie for Peter and did hee not praie for Iames and Iohn, to saie nothing of the rest? it is manifest that in Peter they all are contayned, and praying for Peter, hee is knowne to praie for them all. All this is true, but not against any thing that wee saie. for it being granted that our Saviour made manie good praiers for all his Disciples, doth it follow therof, that his praier made for the preservation of Saint Peters faith, was not heard? nay rather doth it not thervpon most evidentlie ensue out of M. Abbots owne discourse; (which is, that everie one of the elect obtaineth that without faile, which Christ praied for, in their names) that Christ his praier made for S. Peter, obtayned for him that his faith should never faile? But M. Abbot like an [Page 165] ill Alhymist would faine distill out of those words of S. Austin; that Peter by that praier had no priviledg aboue the rest. which is both cōtrarie to the expresse words of our Saviour, who doth distinguish Peter from the rest, and to him apart did speake those wordes.Luca 22. Behold (saith our Saviour) Satan hath desired to sift you (that was all the Apostles, to whom those words were spoken) but I haue praied for thee Peter, see how particularly hee commeth to him, that thy faith do not faile; and thou (Peter) once conuerted, strengthen thy brethren.
M. Abbots collection is also against S. Austin himself. for though S. Austin do saie, that in praying for Peter, hee praied for them all: his meaning is not, that hee praied, that every one of them in particuler might receiue the same gift, which was bestowed on S. Peter: but that Christ, in praying that Peters faith might not faile, & that hee also might haue strength to confirme his brethren, may bee truly said, to haue praied for them all. because they were to rely vpon the stability of Peters faith, and to receiue comfort from him. wherfore they being assured, that Peters faith should not faile, they ioyning in faith with him, were also assured that they should not faile.August. quaest. & noui testa q. 75. And this to bee S. Austins meaning the words following in the very same sentence, (which M. Abbot did guilefully clipp of) do manifestly shew: In praying for Peter, Quid ambigitur? pro Petro rogabat, & [...]ro Iacobo & Ioanne non rogabat, vt caeteros taceam? manifestum est in Petro omnes contineri: rogans enim pro Petro, pro omnibus rogasse dignoscitur: semper enim in praeposito populus aut corripitur aut laudatur. Christ praied for them all. for that alwaies in the Governour [Page 166] the people are either corrected or praised. So that hee praied for them not in particuler, but as they were contained in their president, Saint Peter. Out of which so farr of is it, that thence can bee gathered as M. Abbot did, that Peter had not anie priuiledg aboue the rest of the Apostles, that it followeth cleerly in S. Austins Iudgment, that hee was president and head of that colledg of the Apostles.
18 M. Abbot being amazed at this point of succession, and not knowing well what to saie to it, makes a stand, and admitting Christ to haue meant some singuler favour to Peter doth aske, by what art I can deriue the effect of Christs praier from Peter to the popes, from an holie Apostle to a ranke and succession of men, amongest whom there haue been so manie Atheists, Infidels, Idolaters, Heriticks, and so manie incarnate Devills, and hatefull monsters of mankind. This foule troubled floud of his currish eloquence, I omitt as vnciuill. To the matter I haue alreadie answered, that it verie much concerned the perpetuall puritie & vnitie of Christs church, that the effect of our Saviours holy praier, should not bee closed vp with S. Peters life, but bee continued to the worlds end: that there might bee alwaies in the church one liuing, visible, and certaine Oracle, to cō sult in all doubtfull questions, which should arise: And one supreme governor to confirme [Page 167] the weake, to correct the proud, and to hold all in one vniforme order of perfect discipline which to haue been S. Peters successors the Bishops of Rome, Christs institution, ioyned with the ordinarie manner of proceeding of the vniuersall church, from the purest antiquity doth testify, as hath been declared. And wheras M. Abbot doth demaund of mee, by what art I can deriue the effect of Christs praier from Peter vnto a succession of men? I might better aske of him, what ignorance oppressed him, when hee could not vnderstand that that which was grāted to one man, might not as well bee graunted to another man, and so continued from one to another to the worlds end. But (saith hee) Peter was an holy Apostle, and the others were sinfull creatures. Be it so. Did not M. Abbot himself immediatly before confesse, that evill men might bee lawfull successors even vnto Saints? as Caiphas was to Aaron? And here (as though hee had cleane forgotten himself) doth seeme to woonder ar my art, that would make evill Bishops of Rome, Successors to good S. Peter. how can a man of discretion rely vpon anie thing M. Abbot saies, when hee findeth him so contrarie to himself within the compasse of so few lynes? yet it is well knowne to all the learned, that exceeding manie Bishops of Rome, were verie worthy successors of S. Peters fervour in faith, cōstācy in suffering, & great learning: aboue thirtie of them in a rew shedd their blood most valiently, in testimony [Page 168] of the Christiā religiō. Manie of thē that liued after, were verie great lightes of the world, & Doctors of the church: as Leo the great, Gregorie the great, Damasus, Innocentius, Gelasius, and diuers others. To lett passe verie many among them of exceeding religious, holy, and exemplar life. whom if one would parallell with the protestants chief governors, men, women, and Children; what odds between them would bee found I leaue to the discreete readers iudgment. But be it so, that some Bishops of Rome haue not liued so godly & vertuously as they ought to haue done (though M. Abbots proofe therof takē vp of a hearsay out of M. watsons Quidlibets, or quodlibets, is too too simple) yet it hath pleased god many times to serve himself of evill Instruments, to do verie good offices. The scribes and Pharises in Christs daies were very bad men: yet our Saviour himself commanded the cōmon people to hearken vnto them, and to obey them. Because they did sitt in the chaire of Moses, it pleased god to assist them in their doctrine, though their liues were naught.Aug co. eras Petil e. 2. ca. 51. S. Austin hath a passage to Petilianus the Donatist (one of M. Abbots cosens) so fitt for this purpose, that wee neede seeke no further for the cleering therof. Thus hee greeteth him, and in him M. Abbot.Quare appellas cathedram pestilen [...]e, cathedram Apostolicam? si propter homines quos putas legem loqui & non facere, nunquid Iesus Christus propter Pharisaeos, [de quibus ait: dicunt enim & non faciunt] cathedrae in qua sedebant vllam fecit iniuriam? nonne illam cathedram Moysi commendauit, & illos seruato cathedra honore, redarguit? dicens. super cathedram Moysi sedent, quod dicunt facite: secundum autem opera eorum, nolite facere. why dost thou call the Apostolike chaire of Rome, the chaire of pestilence? if for the mens sake that sitt in it: what, did our lord Iesus Christ [Page 169] for the Pharises sake, anie wrong to the chaire wherin they sate? Did hee not commend the chaire of Moses, & preserving the honor of the chaire, reprooue the men? saying, They sitt vpon the chaire of Moses; that which they saie do yee, but doe not according to their workes. These things if you did well consider, you would not for the man whom you backbite, blaspheme the sea Apostolike, wherwith you do not communicate. And in another place. Into that pedegree of Bishops which is derived from S. Peter vnto Anastasius,Aug. Epist. 165. In illum autem ordinem Episcoporum qui ducitur ab ipso Petro vsque ad Anastasium, qui nunc eandem cathedram sedet, etiamsi quisquam traditor penilla tempora surrepsisset, nihil praeiudicaret ecclesiae & innocentibus Christianis, quibus dominus prouidens ait de praepositis malu. Quae dicunt facite, quae autem faciunt, facere nolite, dicunt enim & non faciunt vt certa sit spes fidelibus quae non in hominibus, sed in deo collocata, nunquam tempestate sacrilegi schismatis dissipetur. (who now sitteth in the same chaire) albeit some traitour had crept, it should not haue preiudiced or hurt the church, and innocent Christians, for whom our Lord providing, said of evill prelates, do that which they saie, but do not as they do, for they saie, but do not: That the faith full might haue assured confidence, which placed not in man but in our Lord, by no tempest of sacrilegious schisme can bee disappointed. Behold out of saint Austin, first that the Bishops of Rome are the true successors of S. Peter, Then that in doubts [Page 170] of religion, recourse is to be made vnto them for resolution. And lastly, that our blessed Lord hath taken such order for their sure directiō of others in the right waie: that though some traitor or evill man should creepe into that chaire, yet everie good Christian maie for ever repose assured confidence in them. This being the auncient doctrine, and assured perswasion of all good Christians; M. Abbots stale iest of the popes sitting downe in a chaire when hee is to define a matter, is to bee laughed at, as an idle and ignorant imagination.
It were indeed verie simple to thinke that the only sitting downe of the pope in a chaire, should bee a sufficient helpe to define hard and doubtfull questions. But to define ex Cathedra, as it is tearmed, hath a farr other meaning among Catholike Doctors, which may bee thus declared. The pope as a learned Divine may, write manie large discourses in matter of diuinitie, and make goodly commentaries vpon sundrie bookes of holy scripture, as S. Leo, S. Gregorie, and diuers other of them haue done: in which his workes, hee having no further assistance of the holy Ghost, then another priuate Doctour of the same learning and holines of life hath, may as a man mistake somethings, and bee deceiued. But when as chief pastor of Christs church, hee comes to define any deepe question for the instruction of the whole church; then hee hath (through the vertue of our blessed Saviours praier) assistance of the holie ghost. First to cause that [Page 171] matter to bee dulie sifted and considered of by learned Divines, according to the importance and difficultie therof either by the assistance only of his owne ordinarie councell in his courto of Rome, if the question bee but ordinarie: or if it bee of greater consequence, and do concerne a whole nation, or the vniuersall church: then with the aid of a nationall or generall councell; And finally after such mature aduise taken, to giue his sentēce and to determine it. this is that which wee meane, when wee saie, that the popes holines can never erre, when hee comes for the information and instructiō of the church, to define anie doubtfull question ex cathedra, that is, iudicially after due examination. the infallibility of which sentence wee do not attribute to the learning, wisdome, or godlines of the pope, and much lesse to the sitting downe in his chaire (as M. Abbot dreamed) who being a mortall man maie err and doe amisse: but vnto our Saviours provident foresight, and vnto the most assured verity of his promise made to S. Peter, and his successors; which prayer and promise of our blessed Saviour can neuer faile. Against the evidence of which truth M. Abbot having nothing to saie in reason, fals a railing at his owne misconceit of it, and cals it a drunken mans dreame. which if hee himself will needs haue to bee so, who cā lett him to tearme his owne dreame as hee list. Manie men of a more sober and advised spiritt can easilie vnderstand, that there was verie great reasō why our blessed Saviour [Page 172] (being to establish an ecclesiasticall state, which hee would haue tost and to the worlds end, incorrupt in Doctrine, & vniforme in holie rites and māners) should establish some one at the least, to resolue infallibly all the rest in all doubtfull questions, that should arise amōg them, which he forsaw would be almost innumerable. And to endow him with sufficient power and authority, to kepe all the rest in order and due obedience. This is that which wee maintaine he did for S. Peter, and his successors the Bishops of Rome: having his owne expresse word for our warrant, being vnderstood according vnto the learned exposition, and prudent practise of the most ancient holy pastors, and prelates of Christs church, as hath been before declared.
Thus much to shew how vnsoundly M. Abbot interpreteth that text of holy scripture, and how vnproperly and feebly hee seeketh to shift from the most literall and vniforme exposition of the ancient Doctors. Now I come to examine the exceptions that hee taketh against some sentēces that I alleaged out of the said holy fathers to the same purpose.
19 My first and principall author, was the most learned and holie Archbishop of Lions S. Ireneus. who with his blood sealed his doctrine 1400 yeares agoe. Hee teacheth plainly that the Roman church is the greatest and most autentike: and that hee and others by alleaging the traditions (which the Apostles had lest to that church) and their faith by succession [Page 173] of Bishops descending downe to his daies, did confound and put to shame all wranglers, who either of ignorance, vaine glorie, or envy, did teach otherwise then they should haue done. And for an vpshott, addeth this reason, which I did before cite, to prove that wee must all ioyne in matter of faith with the church of Rome: to witt. For it is necessarie that everie church (that is all the faith full everie where) do agree with the church of Rome,Irenaeus lib. 3. cap. 3. Sed quoniam valde longum est in hoc tali volumine, omnium ecclesiarum enumerare successiones, maximae & antiquissima & omnibus cognitae à gloriosissimis duobus Apostolis Petro & Paulo Roma fundata & constituta ecclesiae eam quam habet ab Apostolis traditionem, & annunciatam hominibus fidem, per successiones Episcoporum pervenientem vsque ad nos, indicantes, confundimus omnes eos, qui quoqu [...] modo vel per sui placentiam malam, vel vanam gloriam, vel per caecitatem & malam sententiam, praeter quam oportet colligunt. Ad hanc enim ecclesiam propter potentiorem principalitatem necesse est omnem convenire ecclesiam, hoc est, eos qui sunt vndique fideles, in qua semper ab his qui sunt vndique, conservata est ea quae est ab Apostolis traditio. for her more mightie principalitie: Bicause in it the traditions which descended from the Apostles, hath been alwaies preserved round about. Note first a most cleere proofe of that for which I cited it, to witt; that everie church, yea everie faithfull man, must not of curtesie, but of necessitie, accord with the church of Rome, in matter of faith and religion. Bicause in it as in a rich treasurie, that doctrine which the Apostles taught, is kept whole and sound. to which M. Abbot saith, that if wee take the reason added by Irenaeus, but concealed by mee, it will plainly appeare why it was necessarie [Page 174] for the other churshes to accord with the church of Rome. for this church (saith he) for the renowme of the place, being then the seat of the Empire, was the most eminent church of the world.
I answere that I concealed nothing. And this reason added by M. Abbot is wholie mistaken. for there is no mention in Irenaeus of either the Emperors power or seate, for that mighty principality is proper to the church of Rome, for her spirituall dignitie. And it is most absurd to thinke that the church of Rome in those ancient daies of S. Irenaeus, (when the Emperours were most deadly ennemies of the Christian name) gott any reputation with other churches, by the worldly renowme of those persecuting Emperors, who raigned there. for that their wicked glorie was rather a whetstone to hatred and contempt, then anie allurement to loue and estimation.
This great respect then being borne vnto the church of Rome, before the Emperors of Rome were converted to be Christians, is a most manifest argument that the principality of the church of Rome, was not gotten by the renowme of that city, nor by the glorie of these heathen peesecuting Emperors: but for that the best learned, and most holie prelats of all countries, were taught by the Apostles and their schollers, that it was our blessed Saviours pleasure and ordinance, that such regard and obediēce should bee yeelded vnto the church of Rome: were the Emperors therof heathens [Page 175] or Christians, good or bad. It was in deed verie convenient, that the prince of the Apostles, and head of Christs church, should be there seated, where the Monarch of the temporall estate held his court: to the intent, that impietie being there crushed as it were in the head, might the sooner decaie all the bodie over: And true godlines being happely planted in the cheif place, might with more facility and speed bee spred in all other nations; and also that mē might bee more easily induced to yeeld religious obedience to the Bishop of that place, vnto whose tēporall magistrates, the whole world before had obeied in temporall affaires. But this is to bee attibuted to our Saviours devine wisdome, order, & institution: Not vnto the greatnes or worldlie pollicie of anie earthly Emperors. M. Abbot seing little hold to bee taken vpon the renowme of that place, as the state of things went then, doth acknowledg that in those daies the church of Rome was pure & sound, & therfore fitt to be propounded as a patterne for other churches to imitate: But now the case is altered (as he saith) bicause the church of Rome it self is now questioned, for swarving from the tradition of the Apostles: which being soe, that cannot be said to bee necessarie now, which was necessarie then.
This answer hath as litle solidity in it as the other. For the church of Rome it self, was as well chalenged in those daies for swarving from the Apostles tradition, by the Mōtanists, Marcionists, and such like Heretikes, as now by the Lutherans, Calvinists and Anabaptists. And neuertheles the renowmed prelates of [Page 176] Christs church, and most firme pillers of our Christian religion, did then teach all Christians to make their recourse vnto the same church for resolution of the true faith, wishing them to conforme themselues therto, and by avouching boldlie that doctrine, which they found there maintained, to confound all them that taught the contrary, as yee haue heard out of Irenaeus. Let vs therfore as kind children treading in the right steps of those our most laudable forfathers, seeke with them vnto that same church of Rome, for the veritie of that doctrine which descended from the Apostles, imbrace it most willingly, and professe it as constantlie: though we heare our holie mother to be called into question by vntowardlie and degenerous Children, that either wilfullie run out of her house, to follow their owne pleasure and fancies; or are for pure feare, falne away from her and forsaken her ordinances.
M. Abbot admitting as it were, that other churches should according to S. Irenaeus rule, conforme themselues in matter of doctrine to the church of Rome: yet to giue vs a tast of the subtility of his shifting witt, addeth, that ther is in that place of Irenaeus nothing for her superiority in goverment.
well, that being once granted, that all other churches should for matter of doctrine, accord with the church of Rome; it would theron necessarily follow, that the church of England, and consequently his maiestie ought to [Page 177] do the same: which was all that I sued for. yet over and besides, Irenaeus words being well weighed do import also a superiority in goverment, to be resident in that church. which I proue, bicause he saies, that other churches must of necessity accord with the church of Rome for her more potēt principality. Now if the church of Rome haue power and principality over other churches; And do impose a necessitie vpon them of according vnto it: it must needes haue superiority in goverment over them: or els the other could not be bound of necessitie to follow it. M. Abbot doth grammatically descant first vpon this word (principalitie) and saies that it may sign [...]fie eminencie in estimation, though not superioritie in goverment. And that it maie bee potent also, to move by example and perswasion only, not by commaundement. Be it so, that these words maie be wrested into some such signification: as what words be there, that may not be diuerslie construed? yet everie reasonable man will soone see, that power and principalitie, do properly import a commaunding superiority. And will as easily graunt, that the fathers words are rather to be fairly taken according to the more vsuall signification, then in anie such forced sense and construction.
Againe, seing that power and superioritie did (even as S. Irenaeus expresseth) impose a necessitie vpon others of conforming themselues to the church of Rome: it could not bee that imagined superioritie of M. Abbots, which [Page 178] imposeth no such necessitie. wherfore it remaines evident, that M. Abbot is driuen to flie from the vsuall signification, & true meaning of S. Irenaeus words. In like manner M. Abbot to cast some better colour, vpon his new devised principalitie, or rather to shift over into another matter, that seemes more plausible, writeth thus.
20 That M. Bishop may vnderstand I do not answere him by a deuise of mine, Cypr. l. 1. Epist. 3. but according to the truth, hee shall find that Ciprian calleth the chu [...]ch of Rome, the princ pall church: and yet in the same place, he denieth the authority of the Bishops in Africa, to be inferiour vnto the Bishops of Rome.
M. Abbot and other Protestants cannot choose but stand in bodily feare, so often as they appeale vnto the ancient fathers for support of their novelties. for you shall scarse find any one of them, that doth not in the verie place alledged by the Protestants, giue them such a bob, that everie beholder maie plainly see, they do not favour their cause; nor are content to be called in for their witnesses. Let S. Cyprian now cited by M. Abbot serve for an example. This is the sentence out of which M. Abbot picked the former words.Cypr. l. 1. Epist. 3. iuxta pamel Epist 55. Post ista, adhuc insuper pseudo-Episcopo sibi ab haereticis constituto, nauigare audent ad Petri cathedram, atque ad Ecclesiā principalem, vnde vnitas sacerdotalis [...]rta est, a schismaticis & profanis litteras ferre: nec cogitare eos esse Romanos (quorum fides, Apostolo praedicante, laudata est) ad quos perfidia habere non posset accessum. After those things, and more also after a false Bishop appointed them by Heretiks, they dare saile to the chaire of Peter, and vnto the principall [Page 179] church, whence priestlie vnity hath its beginning, and carrie letters from schismatikes, and prophane fellowes: not remembring that such are the Romanes (whose faith is praised by the Apostles voice) vnto whom perfidie can haue no accesse. I set downe the whole passage because by and by we must treate of the later part therof, as well as now of the former. where is sufficientlie declared, that S. Ciprian tooke the church of Rome to be principall, not onlie in estimation, but in order of goverment. which I proue First, because hee affirmes the church of Rome to be S. Peters chaire, and consequently to be endued with like authoritie, that S. Peter enioyed, vpon whom (as S. Ciprian in twentie places avoucheth) the church of Christ was builded. Secondly, he describes it to be that principall church, which is the fountaine of priestly and ecclesiasticall vnitie. which could not be, vnles it had power and authoritie to compell all other churches to stand to her order, and therby to hold all in vnitie of faith, and vniformity of religiō. For as all the world now seeth, there neither is, nor can bee (in mans iudgment) any vnitie in faith, or religious rites, among Protestants, bicause there is no one soveraigne cōmaūder over them all, indued with authoritie to cōpell the rest to agree in one. And in the self same Epistle S. Cip. cōfirmeth this verie poīt in these memorable words. [Page 180] Heresies haue not risen,Cyprian. ibidem. Neque enim aliunde haereses orta sunt, aut nata sunt schismata, quam inde, quod sacerdoti dei non obtemperatur, nec vnus in ecclesia ad tempus sacerdos, & ad tempus iudex, vico Christi cogitatur. nor schismes sprong from any other roote, then for that obedience is not yeelded to one priest: and for that one priest for the time, and one Iugde is not accepted of in Christs steed.
Do you see by S. Cyprians sentence, that the only way to root out heresies and to accord schismes, is to acknowledg one priest for soveraigne Iudge in ecclesiasticall cases, and to obey him as Christs vicegerent on earth. Such a soveraigne Iudge is hee that sits in S. Peters chaire, and that principall church of Rome, by S. Ciprians owne assertion in the former period; or els Ecclesiasticall Discipline could not draw its originall vnitie thence. Thus much here to prove that the principall church in that place of S. Ciprian, is to be taken for the principall in authoritie and goverment. Now to the other part. S. Cipriā denieth not the Bishops in Africa to be inferior vnto the Bishop of Rome, but blameth such troublesome fellowes, that would not rest quiet and content, with their owne Bishops iudgment, but flie abroad to molest others with their brawles: as though their owne Bishops had not sufficient authority, or witt, to compose and end their quarrells at home. S. Ciprian supposeth, that their churches in Afrike, had no less authority then others churches to order such matters; but neither names the church of Rome, nor [Page 181] makes any comparison in matter of higher nature. but all this is deuised and thrust in out of the fecundity of M. Abbots vnderstanding. yet let vs grant that S. Ciprian might meane, that the Bishops in Africk had no loss authoritie to Iudg of their own subiects faults then any other Bishops; yea then the Bishop of Rome himself hath: It doth not thervpon ensue, that he thought the Bishops in Africke, not inferiour vnto the Bishop of Rome. For in times past, in our owne countrey when it was Catholike, and now in France; men cannot appeale to Rome from the ordinarie courts of their owne countrie, without speciall licence: and yet in farr greater matters, they acknowledg the pope to be their supreme governor in causes Ecclesiasticall. But of this point we shall speake more in the next obiection, which is thus propounded by M. Abbot.
21 The African councell acknowledged the church of Rome, for the first and principall sea,Concil. Afric. cap. 6. and the Bishop therof they tearme the Bishop of the first and principall sea: and yet they deny the Bishop of Rome to haue anie authority over them. yea when zozimus, Bonifacius, and Celestinus, chalenged the same by a forged Canon of the councell of Nice:Ibid. can. 101. Those African Bishops for the disproving therof, sent to the patriarches of Alexandria and Constantinople, for autenticall copies of the same councell, wherin they found no such matter. And thervpon wrote to Celestinus, that he should forbeare to send [Page 182] his legates to intermeddle in their matters.Ibid can. 105. And forbad all appeales, saving to their owne councells: excommunicating them that presumed to appeale to Rome.Ibid. can. 92. And in this recusancy of subiection, they continued afterward for the space of an hundreth yeeres, vntill Eulalius the Bishop of Carthage submitted the same to Pope Boniface.
This councell of Africk, and fact of the African Bishops there assembled, is very often in all protestants mouthes and writings; therfore I will more particulerly examin it, and make somwhat a longer staie vpon it. M. Abbot cōmitts two faults in his first allegation out of the sixt canon of that councell. the former of ignorance, in that he doth applie that to the Bishop of Rome, which the councell speaketh of the Archbishop of Carthage, their owne primate and Metropolitane: whom though they would haue to be obeyed, as primats are in all other countries: yet they desired that hee should forbeare that statlie stile and title of primacie, and be contented to be called Bishop of the first sea. his other fault is an audacious averring them to deny that Bishop to haue any authoritie ouer them; of which in that canon there is never a word But the plaine contrarie is therin implied. For they there speaking of their owne Metropolitane, they must needs bee vnderstood (being no Puritanes) to acknowledg him to haue authoritie over all other Bishops in the same province. In the 101 Canon (which M. Abbot doth alleage [Page 183] in the second place) he over reacheth also not a little. For wheras those Bishops do humbly request his holines, not to grant deputies to everie one that shall come to Rome to demaund them; he saies they willed the pope not to intermeddle at all in their matters. And in the third place cited by them, to witt, Canon 92, there is a notorious falsification. for wheras that councell doth forbid onlie priests and deacons, & other inferiour persons to appeale to Rome: M. Abbot saies, they forbid all appeales: wheras they speake not of Bishops, of whom principally the question was: but leaue that in the state wherin it was before. This by the waie, to shew how corruptly M. Abbot cites his authors, and how litle cōscience hee makes, to deceiue his seely reader, that is so simple as to believe what he saith. Now to the maine matter of the 101 Canon, which hee cites in the secōd place, which well considered, doth rather confirme the popes authoritie over those Africane Bishopes, then infirme it. For albeit the Bishops of Africk did not acknowledg any such canon to be in the councell of Nice, which by the popes legat was alledged to prove that appellations might be made out of Africk, or anie other countrie vnto Rome in some cases: yet they did so behaue themselues therin, that anie reasonable man may perceiue their great affectiō, and humble obedience vnto the same sea of Rome. For they not finding in their owne copies of the Nicene counsell that which was put into the [Page 184] Legats instructions, desired respite to make enquiry after the best copies, and in the meane season promised obedience: These be their words. These things that out of the said instructiōs are alleaged vnto vs (concerning the appeales of Bishops,Concilium Carthag. nomine sextum, ordine 5. n. 4. Ista nos tamen tantisper seruatioros, (vt antea [...] dixi) donec integra exemplaria veniant, profitem [...]r. Petendus est autem litteris nostris & venerabilis Ecclesia Romanae Episcopus Bonifacius, vt ipse quo (que) dignetur ad memoratas ecclesias al [...]quos mittere, qui eadem exemplaria praedicti Niceni Concilij secundum eius possint scripta proferre. In Epistola Concilij ad Bonifacium, cap. 101. Quod donec fiant hac quae in commonitorio supradicto nobis allegata sunt de appellationibus Episcoporum ad Romanae sedis Sacerdotem & nos vsque ad probationem seruaturos esse, profitemur: & beatitu inem tuam ad hoc nos adiuturam in dei voluntate confidimus. vnto the Bishop of Rome &c: & of priests causes to bee determined, by the Bishops of their owne provinces) wee do professe and promise to obserue, vntill due triall of those canons be made, & trust in the will of God, that your holines will helpe vs thervnto. If those Reuerend and holy Bishops of Africa, had been infected with the leauen of the protestants, they would haue soone answered as M. Abbot here vntrulie reporteth they did: that the Bishop of Rome had no authority ouer them; and haue willed him to keepe himself within his owne bounds, and not to intermeddle with the matters of Africk: But they contrariwise promised obedience, vntill true triall were made. which argueth that the custome before was for bishops to appeale to Rome, and therfore that to be continued, vntill proofe could bee made to the contrarie: according to that axiome of the law. Let him that is in possessiō keepe his possession, vntill good proofe bee brought against him. [Page 185] Quia melior est conditio possidentis. Secondly, when those reverend fathers had receiued copies from Alexandria and Constantinople, wherin were not contained any Canons for appealing to Rome, they certified the same in these submissiue words. Praefato debito salutationis officio, impendio deprecamur, &c: Cap. 105. Prafato it aque debita salutationis officio, impendio deprecamur, vt deinceps ad vestras aures hinc venientes non facilius admit tatis. The dutie of our bounden salutations premised, wee do earnestly request and pray you, that you will not too easilie admitt to your audience them that come from hence. And before their letters they sett this title: Dilectissimo Domino, to their best beloued Lord, and most honorable brother. Do not these humble words of bounden dutie vnto their Lord, notifie what esteeme they made of the Bishop of Rome? They saie indeed, that they found neither in the Canons of the Nicene councell, nor in anie other of their fathers, that the Bishop of Rome should send anie legats into their country, to heare and determine their causes. wherin (by the leaue of such worthy personages be it spoken) they shew, that they had not read or well considered the Canons of the councell holden at Sardica, which was both verie generall, and most autenticall, as I haue proved before. for in that councell it is expresly decred, that any Bishop of what coast or countrie soever, may appeale vnto the Bishop of Rome. Concil. Sard. ca. 4. & 7. And that the said Bishop of Rome maie depute and send others to the place, where the Bishops appellants do dwell, to heare and determine all such causes. And most probable it is, that those holy popes Zozimus, Bonifacius, and Celestinus, [Page 186] meant the same canons of the councell of Sardica, which they called the Canons of the Nicene councell: because that councell of Sardica was both holden by some of the same principall persons that were at the Nicene councell, as Hosius, Athanasius, and such like; and did also treat much about the same matters. wherfore it is said to be ioyned in the Roman copy with the councell of Nice, and reputed as an appendix or parcell of it. And therin perhaps was the errour cōmitted, that the popes having both these councells compact into one, named the canons of both, after the more principall and more renowmed councell of Nice: calling them the canons of the Nicene councell; which in rigour were but the canons of the councell of Sardica. yet that councell of Sardica being of the same authoritie and binding power, they in alleaging them vnder the name of the Nicene, did not offer any wrong vnto those Bishops of Africk, exacting onely that that their right might bee preserved entire among them, which by the approued canons of the church, was due vnto their seat. And these reverend prelates of the African church were the more excusable, for that they had not seen perhaps any true copie of the approued councell of Sardica at that time; the place being verie remote from them, and the litle space of time, which was betweene the two councels of Sardica and Afrike, having been also most troblesome, by reason of the Arrians manifold violent persecutions. [Page 187] this much in brief of that great busines. wherby it appeareth cleerly that although these reuerend prelates of Africk, held it much more expediēt, that all perticuler cōtroversies about meū & tuum, & concerning misdemeanors and crimes, should be handled in the place where the parties and witnesses were knowen, & where all particulers might bee more narowly sifted, and with more speed and less charges tried, then a far of in a forrain countrie: yet for matter of faith, and rites of religion, they never denyed the explicatiō or determinatiō therof, to appertaine to the Bishop of Rome. Appeales to Rome in matters of law, haue been in our owne countrie, (when it was Catholike) forbidden, without the expresse leaue of the prince; and at this daie are in the Christiā countrie of France, without any deniall of the popes supreme cōmanding power in cases Ecclesiasticall: which is all and more too then the African councell did;Conc. Afri. c. 92. Item placuit, vt presbyteri diaconi, vel caeteri inferiores clerici, si de iudiciis episcoporū suorum questi fuerint, &c. for that doth only forbid priests and inferior persons to appeale thither: leaving all Bishops art their libertie. so that in fine if all were grāted, which M. Abbot goeth about to prove, yet it is not sufficient to infringe the supremacy of the pope. for albeit appeales to Rome in matter of law were prohibited; yet recourse thither for matter of faith and religiō being approued, & stāding good, the supremacy is sufficiently maintained.
21 Notwitstanding because the fact of the African councell is holdē by the Protestāts (who for wāt of greater proofe, are faine to make much of a little) to be very preiudiciall vnto [Page 188] the supremacy of the sea of Rome: I will heere produce some testimonies of the best learned & most approued Africā Doctors, in favor of the pope & church of Romes supreme power over Afrike it self. The first shalbe S. Ciprian, who as in dignitie was primate of Afrike, so for his great wisedome and learning was inferior to few, and in his glorious martirdome over went the rest. This right worthy Archbishope declareth plainly, that they were not accustomed to end all their controversies at home:Ciprian. Epistola 45. ed: Pam. Sed cum statuissemus collegae complures qui in vnum conueneramus, vt legatis ad vos Episcopis nostris Caldonio & fortunato, omnia interim integra suspenderentur, donec ad nos ijdem collegae a nostri venirent. But he himself with the assent of other Bishops, did send two Bishops, the one called Calidonius, the other Fortunatus, vnto Cornelius then pope of Rome, recomēding their causes vnto him; And sheweth, how in the meane season whiles their causes were before him, the Bishops of Africa would liue in suspence, expecting his iudgment. Is not this an evidēt demonstration, that the Bishops of Africk in S. Ciprians times (which was within 200. yeres of Christ) held the court of Rome to be ouer and aboue their owne. which yet S. Ciprian in the same epistle doth more expresly declare.Ibidem. Nos etiam singulis nauigantibus, ne cum scandalo vllo nauigarent rationem reddentes, scimus nos hortatos eos esse, vt ecclesiae Catholicae radicem & matricem agnoscerent actenerent. when he doth exhort and councell the appellants, that went to Rome, to cary themselues there without scā dall; and to aknowledg [Page 189] and obserue the church of Rome, as the roote or foundation, and mother of the Catholike church.Ex Epistola Stephani Archiep. & concil. Africae ad Damasum Papam habetur: Tomo 1. Concil. inter Epistolas damasi. Notum vestrae facimus beatitudini, quod quidam fratres in confinio nobis positi, quosdam fatres nostros, venerabiles videlicet Episcopos, vobis inconsultis, a proprio deijciunt gradu, vel deiicere moliuntur: cum vestrae sedi, Episcoporum iudicia, & summorum finem ecclesiasticorum negotiorum, in honore beatissimi Petri, patrum decreta omnium, cunctam reseruauere sententiam, &c. Stephen a reuerend Bishop of Mauritania in Afrike, who liued before that African councell, thus writeth to pope Damasus. wee make knowē vnto your holines, that some Bishops our neighbors haue gone about to depose other reuerend Bishops, not acquainting you with that matter: wheras the iudgment of Bishops, and finall determinatiō of their principall causes, by the decrees of our fathers doth in honor of blessed S. Peter, belong vnto your sea. Is not this a most plaine aknowledgment of the Bishop of Romes commanding authoritie ouer the churches of Afrike? And because no exception can be iustly taken, either against pope Damasus learning and integritie, or against his writings (whose secretary somtimes was S. Hierome) I will set downe his answer vnto the said African Bishop. These bee his words.Ex Epistola 4. damasi ad eundem Stephanum & ad concilia Africae. Nos qui supra domum eius, hoc est, vniuersalem ecclesiam Catholicam, Episcopale suscepimus ministerium, solicite vigilare de bemus, etc scitis fatres dilectissimi firmamentum a deo fixum & immobile, atque titulum lucidissimum suorum sacerdotum id est, omnium episcorum, Apostolicam sedem esse constitutam, & verticem ecclesiarum. Tu es enim [sicut diuinum pronunciat verbum veraciter] Petrus, &c cuius vice dei gratia hodie fungimur ideo omnia quae innotuistis non licere mandarem, nisi vos tam plene instructos scirem, quod cuncta super quibus consuluistis, illicita esse non dubitetis discutere nam (que) episcopos, & summas ecclesiasticorum negotiorum causas, metrapolitano vna cum comprouincialibus licet: sed definire ecclesiasticarum summas querelas causarum, vel damnare episcopos, absque huius sanctae sedis auctoritate minime licet, ad quam omnes appellare, si necesse fuerit, & eius fulcire auxilio oportet. It behoveth vs that haue receiued Episcopall charge ouer the house of our lord, that is, the vniuersall church to watch carfully, [Page 190] that nothing which belonges to that function be wanting, &c. you (most beloued brother) do know the sea Apostolike constituted of God an vnmoueable fortresse, and the head of all churches. which he proues by our Saviours words (Thou art Peter, and vpon this rocke I will build my church) averring the Bishops of Rome to be S. Peters successors and Christs vicars. and at length saith; That it is lawfull for Metropolitans to heare and discuss the causes of Bishops their suffragans; but vnlawfull to determin them finallie, without the authoritie of the sea of Rome. vnto which it was lawfull for all Bishops to appeale, when need required, and there to find reliefe. I come now to some other councells, that were held in Africk, immediatly before that African, in which were present most of the same prelates. The councell holden at Mileuitan writeth to Innocentius the first (who was pope next before Zozimus, to whom succeeded Bonifacius, and Celestinus, in this manner. Bicause our lord of his speciall grace, hath [Page 191] placed you in the sea Apostolike, and hath afforded you such a one in our times,Ex Epist 92. inter ep. D. Aug. Quia te Dominus gratiae suae precipuo munere in sede Apostolica collocauit, talemque nostris tē poribus praestitit, vt nobis potius ad culpam negligentia valeat, si apud tuam venerationem, quae pro Ecclesia suggerenda sunt, tac [...]erimus; quam ea tu pos? is vel fastidiose vel negligenter accipere, magnis periculis infirmorum membrorum Christi pastoralem diligentiam quaesvmus a [...]hibere digneris &c. Multo plures qui eius sensuo diligentius indagare potuerunt, aduersus eū progratia Christi, et Catholicae fidei veritate confligūt, praecipue sanctus filius tuus, frater & compresbiter noster Hieronimus. Sed arbitramur, adiuuante misericordia Domini Dei nostri Iesu Christi, qui te & regere consulentem, & orantem exaudire dignatur, autoritati sanctitatis tuae, de sanctorum scripturarum autoritate de promptae, facilius eos qui tam peruersa & perniciosa sentiunt esse cessuros. that it may be rather imputed to the blame of our negligence, if we conceale from your holines those things that are to be referred to the church; then that you can either disdainfully, or carlesly heare vs. wee therfore beseech you that you will vouchsafe to applie your pastorall diligence vnto the weake members of Christ, &c. Many others that could trace out the errors of Pelagius, haue entred the combat with him, in defence of the grace of Christ, & of the truth of the Catholike faith, namely your holie sonne, our brother & fellow priest Hierome: but through the mercies of Christ (who will vouchsafe to heare you praying, & direct you giuing counsell) wee bee of opiniō, that they will sooner yeeld vnto the authoritie of your holines being deriued from the authoritie of holie scriptures. This epistle is recorded amōg S. Austins. so is another of that councell held at Carthage about the same time, wherin the Bishop of Africa wrote thus to the same pope. Holy Lord and brother, we haue thought good [Page 192] to relate to you what we haue done,Ex epist. xc. inter D. Aug. epistolas. Hoc itaque gestum Domine frater sancte charitati tuae intimandum duximus, vt statutis nostra mediocritatis etiam Apostolicae sedis adhibeatur autoritas pro tuenda salute multorum, & quorundam peruersitate etiam corrigenda. that vnto the decrees of our mediocrity, may be adioyned the authoritie of the sea Apostolike, aswell for the preserving of manie mens saluation, as for the correcting of some persons deprauation. By both which Epistles we may easily perceiue, how the African Bishops esteemed the church of Rome to bee the sea Apostolike, to be that head church, vnto which the affaires of higher nature, are to bee referred; That it had pastorall charge ouer the Churches of Africke; that it had authority (warranted by the word of God) for the defining of matter of faith; vnto which even heretikes would yeeld sooner, then vnto any other though esteemed never so learned. And therfore they sent the decrees of their councell vp to Rome, to be confirmed by the pope. All this being of record in approved African councels holden about the same time, and by the same persons, that were at that other African councell; what reason hath anie man to thinke, that therin the Bishop of Rome was forbidden to intermeddle in their affaires of Afrike.
Ex Epist. D. Aug. IOB. Missae sunt itaque de hac re ex duobus conciliis Carthaginensi et Mileuitano relationes ad Apostolicam sedem, &c. scripsimus etiam ad beatae memoria papam Innocentium, &c. Ad omnia nobis ipse rescripsit eodem modo quofas erat atque oportebat Apostolica sedis Antistitem.S. Austin himself relateth both that these two councells, to witt, of Carthage and of Mileuitane, [Page 193] had written vnto pope Innocentius, and further doth assure vs, that the popes answer to them was sound, & such as did well beseeme the sea Apostolike. I will therfore be bold to acquaint the Reader with the same his answer. These be his words.
You do diligently,Ex epistola 93. Diligenter ergo & congrue Apostolico consulitis honori, honori (inquam) illius, quem praeter illa quae sunt extrinsecus, solicitudo manet omnium Ecclesiarum, super anxijs rebus, quae sit tenenda sententia: antiqua scilicet regulae formam sequuti, quam toto semper ab orbe mecum nostis esse seruatam, verum haec missa facio, neque enim hoc vestram credo latere prudentiam. Qui id etiam actione firmastis, scientes quod per omnes prouincias ab Apostolico fonte, potentibus responsa semper emanant? praesertim quoties fidei ratio ventilatur, arbitror omnes fratres & coepiscopos nostros, non nisi ad Petrum, id est sui nominis & honoris autorem referre debere, velut nunc retulit vestra dilectio, quod per totum mundum possit omnibus Ecclesiis in commune prodesse. and as it becometh you respect the honor of the sea Apostolik: the honor (I say) of it, that besides her owne particuler, hath a great care of all churches to declare vnto them, what is to be holden of cō troversies that do arise; wherin you do follow the forme of the old Canōs, which (as you know) haue been observed all the world ouer. This I let passe, bicause your wisdomes be not ignorāt of it, but haue by your owne deed confirmed it: knowing that answers do flow from the sea Apostolike, as from a fountaine, into all coūtries that demaūd the same, and specially where the substance of faith is sifted out, then I thinke that all [Page 194] our brethren and fellow bishops, ought to referr the decision and determination therof vnto no other then vnto S. Peter, the author of their owne name and order, as your charity hath now done. This I hope is plaine enough, to demonstrate that in pure antiquitie, the Bishops of Africk and other countries for the decision of controuersies in matters of doctrine specially, were bound to seeke vnto the Bishop of Rome.
S. Austin (as all men know) was one of the greatest lights, not only of the Africā church but of the whole world since his daies, Hee was also present att the same African councell: let vs heare whether hee thought that the Bishop of Rome, had nothing to doe with the affaires of Africk, or that the African Bishops might not appeale to Rome. First hee with the other Bishops present at the councels of Carthage, and Mileuitan, did send the decrees of the same councell to bee confirmed of the pope, of which I haue alreadie spoken.
Ex epistola D. August. 261. ad papam Celestinum. Collabora obsecro nobiscum pietate venerabilis domine beatissime papa, & iube tibi qua directa sunt omnia recitari, vide Episcopatum qualiter gesserit, &c. existat exemplo, ipsa sede Apostolica iudicata firmante. & subueni hominibus, opem tuam in Christi misericordia multo auidius quam ille poscentibus.2 Hee writeth vnto pope Celestinus about the cause of an African Bishop requesting him to pervse all that had passed about him in Africk, and to confirme their former iudgments. wherin he acknowledgeth the court of Rome, to bee aboue the highest courts in Africk.
[Page 196]3 He testifieth that pope Zozimus had authoritie to establish Bishops in Africk, and to call a councell there. shewing how hee himself was by him sommoned to assist at the same councell in these words.Aug. epistola 157. Litera quas ad Mantoniam Caesariensem misisti, me apud Caesaream presente venerunt, quo nos, iniuncta nobis a venerabili papa Zozimo Apostolica sedis Episcopo, Ecclesiastica Necessitas traxerat. Ecclesiasticall necessitie being enioyned vs, by the venerable pope Zozimus bishop of the sea Apostolike, we were drawen vnto Cesarea in Mauritania.
4 In the same Epistle he declareth how two notable heretikes Pelagius & his disciple Celestius were cōdemned (vnles they did repent) all the world over,Ibidem. Cuius (haeresis) vel auctores vel certi acerrimi suasores cum Pelagius & Calestinus extitissent, conciliorum Episcopalium vigilantia, in adiutorio saluatoris qui suam tuetur Ecclesiam, etiam a duobus venerabilibus Antistitibus Apostolicae sedis, papa Innocentio & papa Zozimo, nisi correcti etiam egerint paenitentiam, toto Christiano Orbe damnati sunt. by two renowmed popes Innocentiu, and Zozimus. wherfore he tooke their power to stretch all the world over. where also having cited the decree of Zozimus in his owne words, adioyneth this high commendation to it: in these words of the sea Apostolike, is comprehended so authentike, so well grounded, so certaine and cleere a definitiō of the Catholike faith, that it were an impietie for anie christian man to doubt of it.
5 So doth he commend the sentence of Melchiades pope of Rome giuen for Cecilianus Archbishop of Carthage against Donatus in these wordes. The finall sentence pronounced [Page 196] by Melchiadis,Qualis ipsius beati Melchiadis vltima est probata sententia, quam innocens, quam integra, quam prouida atque pacifica? & paulo post. O virum optimum, o filium Christianae pacis, & patrem Christianae plebis. how innocent was it, how sound, how prouident, & peaceable? and a litle after. O most excellent mā, the sonne of Christian peace, and the father of Christian people. And of the same good Archbishop Cecilianus, Ibidem. Episcopus Carthaginis Cecilianus potuit non curare conspirantem multitudinem inimicorum, cum se videret & Romana Ecclesiae (in qua semper Apostolica cathedrae viguit principatus,) & cateris vnde Euangelium ad Africam venit, per communicatorias literas esse coniunctum. S. Austin saith in the same place; that hee needed not care for the multitude of his enemies conspiring against him; so long as he saw himself by comunicatory letters ioyned with the church of Rome, in which alwaies the principalitie of the Apostolike chaire did florish, &c.
Saint Austin then, directing with others the decrees of their councell to be confirmed by the pope, teaching also that it were an impiety to doubt of his sentence; further affirming, that he could condemne heretikes all the world over; doth plainly signifie that he held the definition of the sea of Rome, for matter of faith to be inviolable. Againe, walking himself with other Bishops of Africk, to a councell at the popes commandement, and holding the popes sentence for a finall determination of the African bishops Ecclesiasticall affaires; [Page 197] yea avouching in plaine words, that the primacy of the Apostolike sea had alwaies florished at Rome; All these specialties considered, who can doubt, but that Saint Austin both in that African councell, and ever after was of opinion, that the pope of Rome might intermeddle with the Ecclesiasticall causes of Africk: and that the African Bishops, and their causes and councels, might be verie well, and ought in some cases to be referred vnto the iudgment of the Bishop of Rome.
23 Not long after Saint Augustin liued, pope Leo the great, who directed a most graue and learned letter vnto the Bishops of Africa, wherin he decreed some Bishops there to be deposed,Leo episcopus vniuersis Episcopis per Caesariensem Mauritaniam in Africa constitutis Epistola: 87. Cum de ordinationibus sacerdotum quaedam apud vos illicite vsurpata, crebrior ad nos sermo perferret, ratio pietatis exegit, vt pro solicitudine quam vniuersae ecclesiae exdiuina institutione dependimus, rerum fidem studeremus agnoscere, &c. Ibidem. c 2. Causam quoque Lupicini episcopi illic iubemus audiri cui multum ac saepe postulenti cōmunionē hac rai [...]one redd [...]mus, quoniam ad nostrum iudicium prouocass [...], immerito cum, pendente negotio a comunion [...] videbamus fuisse suspensum. others to be continued in their office: and restored one Lupicinus by name to his Bishoprick, who being deposed by the Bishops of that prouince of Africa, had appealed from their sentence vnto the same Leo Bishop of Rome. which is a manifest evidence that the Bishops of Africk [Page 198] did aclwaies aknowledg the Bishop of Rome his superiority, and cōmanding power over the Bishops of their countrie. victor vticensis liued also verie shortlie after S. Austin, and before Eulalius: he writing in that interim, in which M. Abbot doth beare vs in hād that the church of Africa was fallen out with the Church of Rome, he (I saie) a verie godlie Bishop, a grave, and learned Historiographer, rehearseth: How Eugenius Archbishop of Carthage, for conferring with the vandale Honoricus (then by inuasion king of the greatest part of Africk and an Arrian heretike) said vnto his deputie. If the kingly power desire to know our faith,Victor vticens: de persecut. vand: l: 2. Si nostram fidem (quae vna & vera est) potestas Regis cognoscere desiderat, mittat ad amicos suos: scribam & ego fatribus meis vt veniant coepiscopi, qui cōmunē fidem nostram valeant demonstrare, & praecipue Romana ecclesia, quae caput est omnium ecclesiarum, &c. which is the only true faith, you may consult with your councell; And I will write vnto my brethren, and especially vnto the church of Rome (which is the head of all churches) and we togeather will declare vnto your Maiestie, that faith which is common to vs all.
Behold how even immediatly after that councell of Africk, when M. Abbot dreamed the Bishops of Africa to be fallen awaie from the sea of Rome, The primate of Carthage (the chief citie in all Africk) acknowledged [Page 199] the church of Rome to be the head of all the churches, and that for the resolution of matter of faith, that sea of Rome was principallie to bee consulted. I need not descend anie Lower bicause M. Abbot himself doth relate how Eulalius Archbishop of Carthage, (who liued the next age after) acknowledged the popes supremacie, and made that countrie of Africk subiect vnto it.
Seing then that cleaven hundreth yeres agoe (when Eulalius liued) by M. Abbots owne confession, the popes had soueraign commaund over the churches of Africk, and before: even vp to Saint Cyprian and Tertullians time (which was within 200. yeeres after Christ) the same church of Rome was by the principall pillars and lights of Africk, esteemed the mother church of the world, and roote of Christian vnity, vnto which some of their Bishops in all ages did appeale for succour, some others did referr the decrees of their councels to be confirmed, acknowledging the Bishop of Rome to haue power to assemble councels in Africk. and to condemne heretikes all the world over: was not M. Abbot fowly over seen, and did he not ouer-reach most grieuously when he said, that the Bishops of Africke denied the Bishop of Rome to haue anie authority over them, and forbad [Page 200] him to intermeddle with matters of their country.
I haue staid the longer vpon this fact of the African Bishops, bicause the Protestants make such reckening of it: I will with more speede dispatch that which followeth. M. Abbot obi [...]cteth, that Anicetus the pope could not perswade Policarpus to keepe the feast of Easter, after the manner of Rome. therby intimating, that Policarpus was not acquainted with that potent principality of the church of Rome. I answer that not withstanding the confessed acknowledgment of the popes supremacy, no man is bound to follow all his opinions, or to imbrace his aduises or perswasions: onlie he is of dutie to obey his expresse commaundements. wherfore Anicetus not binding Policarpus by anie mandate to alter his opinion: thence cannot bee gathered anie disobedience of Policarpus; though it be most certain, that Anicetus was in the truth, and thother in errour. for that the feast of Easter, should haue been kept of all churches, according vnto the manner of Rome, And so it was afterward defined in the first generall councell of Nice. As do witnes,Athanas: epistola de Ariminensi concilio. Athanasius, Eusebius, Euseb. de vita constant: l. 3. v. 17. Epiphanius, heres. 69. Socrates histor. lib. 1. cap. 6. Theodoret. histor. 1. cap. 10. Nicephorus histor. lib. 8. cap. 19. Nevertheles Anicetus [Page 201] out of the spirit of lenity, was content to beare with Policarpus, being a holy, reverend, and Apostolicall man. Pope victor afterward seing the same errour creeping further abroad, and beginning to infect euen the westerne church, thought it fitter to vse his authoritie to driue the churches of Asia from the custome of the Iewes, vnto conformity with the church of Rome. Neither is it apparent, nor so certaine as M. Abbot would haue it seeme, that Policrates did disobey his sentence of excommunication. for those his words cited by M. Abbot, are set downe in Eusebius,Euseb. l. 5. histor. c. 22. & 23. when the question was yet in examination, and before the sentence pronounced. So that he might verie well (as his duty required) after he saw the popes definitiue sentence, conforme himself thervnto, though before hee was of another mind. And he being otherwise a verie godly and a learned prelate, is to be presumed and taken to haue done that which he ought to do. the contrary not being able to be prooued. S. Ciprian (whom M. Abbot citeth next) as all the learned know, erred in that point of rebaptizing them, that were before baptized by heretikes; and therin out of humane frailtie offended, by not conforming his opinion vnto Stephen Bishop of Rome; forgetting his owne iudgment giuen, and often repeted when he was out of that distempered moode, to witt, that heresies and schismes doCypr. Epistola 55. Neque al [...]unde haereses ortae sunt, aut nata sunt schismata, quam inde, quod Sacerdoti Dei non obtemperatur, &c. grow out of no other [Page 202] roote, then that the voice of one priest, and iudge for the time, in Christs steed is not harkened vnto. and many such like. M. Abbot to testify to the world that he is a blind guid, and willīg to lead his feollowers into the ditch, is not ashamed to propound vnto them for imitation, the knowen and confessed faults and blemishes of men otherwise good. How much more sincerly deale wee, who desire all men to follow S. Ciprian in all other matters, saving in that one, wherin hee failed, and not to lay hold of words then spoken in passion by him to make good his errour, specially when they be cōtrary even vnto himself, when he was his owne man, and out of that distemper? whence also we do gather this Christian observation worthie to be deepely printed in everie Christian mans hart. If such great learned personages as were S. Ciprian and Policrates, when they would not harken vnto the sentence of the Popes of Rome, did fall into errour: what a warning is that vnto men of meaner wits, and much lesser learning, to take heed, that they swarne not one haires bredth from the popes definitions in matter of doctrine; lest withall they decline from the truth, as their betters by many degrees haue done before them, when they would not be ruled?
25 Out of Africke M. Abbot sailes into Asia, taking over great paines to search out some poore relief for his bad cause, and saies: they did not imagine any such principality to appertain vnto [Page 203] the church of Rome; And for proofe therof brings in that which rather proveth the contrarie, to witt, that Leo the great for the loue of peace yeelded to them in a faultie definitiō of theirs, about the observation of Easter. If that worthy pope should haue condescended vnto those Asians rather then to haue contended with them, doth not that rather argue, that he was their superior, and might haue dealt more severly with them, if he had taken it for the better course?Leo Epistola 93. n. 4. But I reading over all that Epistle cited by M. Abbot, do not find it so as he reportes: but that these Asians were rather Priscilian heretikes, whom that holy pope much blameth and condemneth for their evill observation of Easter, without anie yeelding vnto them. wherfore I cannot see to what other purpose that can serue, than to shew that the bishope of Rome had commanding power in Asia. M. Abbot recuils back to Hierome, affirming him not to haue believed any such matter of the popes principality, who of purpose as (hee faineth) did write in the derogation of the church of Rome, saying:Hieron. Epist ad Evagriū. that if authority be required, the whole world is greater then one City. why dost thou bring mee the custome of one Citty? why dost thou vphold a few, who being proud, vsurpe vpon the lawes of the church?
Saint Hierom was alwaies a most valiant Champion of the church of Romes authority,Epist. 57. and of her infallible definitions in matter [Page 204] of faith, as every one may plainly see in his epistle to Pope Damasus and elswhere.Epist 57. yet for matter of fact, neither he nor any other (I thinke) will go about to excuse the church, or rather the court of Rome wholy. In the place that M. Abbot doth alleage,Hieron. Epist. 77. he find [...] fault with some Deacons of the court of Rome, that did take place before priests, which seemed in that humble Doctors eie a great moate, growing out of the presumption of some few, vsurping against [...]he lawes and cō mon custome of the church. And in such a case as that, the custome of all the world besids, was (no doubt) to bee preferred before the custome of that citie onely, or rather (as Saint Hierom himself interpreteth it) of some few proud deacons of that citie. But heerhence to inferr that S. Hierom did not acknowledg the primacy of that sea, is too too simple, and rather to be laughed at, thē otherwise answered. That which followeth out of S. Ambrose is of the same soary sute: for that most grave holy father saith, I desire in all things to follow the church of Rome,Ambros. de Sacramentis lib. 3. ca. 10. Cupio in [...] omnibus sequi Romanam [...] Ecclesiam [...], sed tamen & nos homines sensum habemus, ideò quod alibi rectius seruatur, & nos recte custodimus. but we also are men that haue vnderstanding, and therfore what is more rightly obserued elswhere, we iustly observe the same. S. Ambrose speakes there of rites and ceremonies vsed in the administration of the sacraments: in which it was lawfull then for so excellent a prelate as saint [Page 205] Ambrose was, to make his choise of the best. Yea S. Gregorie the great would not so strictly tie S. Austin our English Apostle (brought vp at Rome) vnto the ceremonies of the church of Rome: but willed him if he saw any ceremonies in the church of France,Ex Bedae Histo: l. 10. c. 27. Mihi placet vt siue in Romana, siue in Galliarum, siue in qu ilibet ecclesia aliquid inuenisti quod plus omnipotenti Deo possit placere, solicite eligas &c. that might better please God or more moue those new converted Christians vnto greater devotiō, to make his choice of them, rather then to retaine the rites of Rome. whervpon if any man should be so simple as to collect, that S. Gregory did not aknowledg the pope or church of Romes principality; were he not to be begged for an innocent? In the like tearmes stands M. Abbot, that would out of Saint Ambrose choise of some ceremonies, different from the church of Rome, Inferr that S. Ambrose did not acknowledg the pope of Romes supremacy. Let it be noted by the way, that S. Ambro [...]e (who was so graue and iudicious a Doctour, and S. Austins father in Christ) desired in all things to follow the church of Rome. That their spirit and disposition who desire in all things to depart from the same church, may be discovered and taken to bee quite contrarie to the holy spirit, of the most approved ancient fathers.
26 M. Abbot like vnto a man that is shooting at Rovers observing no certain method, returnes back to the councell of Chalcedon, avouching [Page 206] that it did not acknowledg that principality of the church of Rome:Concil. Chalced. Act. 15. can. 28. These be his words drawen out of that councell. The priviledges of the church of Rome, were g [...]ven to it by the fathers before, because that citie was the seat of the Empire; and vpon the same consideration doth give the church of Constantinople equall priviledg with the church of Rome, it being then the seat of the Empire.
HEre are two or three grosse faults: First, wheras this councell is cited, as not acknowledging the principality of the church of Rome; It doth cleane contrarie in the first words cited by M. Abbot, acknowledg that priviledg to belong vnto the same church of Rome. whether it had that by the institution of Christ, or for that it was the seat of the Empire, is not now materiall: of it I haue said somthing before, and haue much more to say, when occasion shall serue. But to M. Abbots condemnation, his owne witnes doth depose, that the church of Rome had that priuiledg of principality, and that in goverment, as by manie circumstances of that councell, I haue once alreadie proved: to witt, All theIbid. Act 3 bils preferred to that councell, were directed to pope Leo, and to the councell. TheIbid. Act. 16. in Epist. Pascasini. sentence was pronounced in the name of Pope Leo; The councell is sent toIn epist. Concilij ad Leonē. pope Leo to be confirmed. And all the Bishops there assembled, [Page 207] in their Epistle to pope Leo, do declare that he was over them, as the head is to the rest of the members. And much more is there said to testify the church of Romes principality. so that M. Abbot could not haue. directed vs, vnto a more sound and evident witnesse against this his position. Thus much of the first fault.
Secondly, he puts the sentence of 150. Bishops, that were of the Constantinople councell, for them of Chalcedon. yet I am content to let that passe, bicause it makes no great matter. But I may not conceale how he, to serve his owne purpose, hath cut of the councels words in the middest. For those fathers do saie; that the Bishop of Constantinople, Concil. Chalced. cost. 15. can. 28. was to haue the like priviledges, yet, secundam post eam existentem, to be second after the Bishop of Rome. And as it is in the councell of Constantinople, which they follow: vt obtineret secundum gradum d [...]gnitatis post antiquam Romam. Concil. Constantin [...]p. 1. Can. 3. That the sea of Constantinople should obtaine the second degree of dignity after old Rome. Did he not warely pare of those words? would they not haue displaid and laid open his cosenage? what is like to become of this honest mans credit, that durst cite this sentence to disprove the church of Romes principality, which doth so plainly approve it?
But what meant the councell then to saie, that the sea of Constantinople, should haue like, or equall priviledges with Rome? Marie they were equall or like in some priviledges, [Page 208] not in all. They desired that the Bishoprick of Constantinople might be erected vnto the title and dignity of a patriarchall sea, as Rome was: secondly to haue spirituall Iurisdiction over all Thracia, Asia minor, and Pontica: Further also that it might be placed immediatly after Rome, and honored before the other Patriarchall seas of Alexandria, Antioch, and Hierusalem, even as Rome was. Therfore in those two points specially, of being a Patriarchall sea, and of being preferred before the other patriarches, they desired it should be like to Rome: yet not Equall to Rome it self in dignity or principalitie, but to obtaine the next place after it. this was the highest point of their ambition then, and the vttermost that was requested. To witt: That old Rome should enioy the primacie, and that Constantinople should haue the next place of dignity after Rome, and be inuested with patriarchall Iurisdiction, over the Metropolitans of Pontica, Asia, and Thracia. Against which grant made by manie of the councell,Concil. Chalced. Act. 16. in the absence of the popes legates, being presidents, publike exception was made by the same presidents, in the behalf of the other patriarchall seas: who were in the councell of Nice declared to haue next after Rome the highest seats of dignity.Ex Epistola 54. Leonis ad Martian Augustum: Privilogia enim ecclesiarum, sanctorum Patrum canonibus instituta, & venerabilis Nicenae synodi fixa decretis, nulla possunt improbitate conuelli, nulla nouitate mutari. Hanc impij desiderij conceptionem, nunquam debuit intra cordis sui recipere secretum. Abstineat ergo ab ecclesiasticarum iniuria regularum, & illicitos declinet excessus, ne se ab vniuersali ecclesia, dum inimica pacis tentat, abscindat. And Leo the great when he came to confirme that generall coūcell, approving all the [Page 209] rest, protested against that ambition of the Bishop of Cōstantinople, as both derogatorie to the Decrees of the Nicene coū cell, and iniurious vnto the right honorable patriarchall seas of Alexandria, Antioch, and Hierusalem.
well howsoever it were for the rest, certain it is to M. Abbots great confusion, that the Bishop of Constantinople did not in those daies so much as pretend anie higher preeminence, then to be next after the Bishop of Rome, and therfore it remaineth euident that he as well as all others did acknowledg the principalitie of the sea of Rome. Thus much touching the testimonie of S. Irenaeus, my first auctor, who averreth all churches to be boūd to accord with the church of Rome for her more potent principalitie.
27 Now I come to examine what M. Abbot can saie against the evidence which I produced out of S. Ciprian,Cyprian. Epist. 55. iuxta Pameli. my second witnesses de position, in favour of the same church of Rome, his words bee these (which we touched before vpon another occasion) After these things, yea they having furthermore a false Bishop set over them by heretikes, yet they presumed to saile vnto S. Peters chaire, (whence priestly vnity doth spring) and cary with them letters from schismatikes, and prophane persons: not remembring the Romans (whose faith is by the Apostle praised) to be such men, as perfidie can haue no accesse [Page 210] to them. Ad quos perfidia non potest habere accessum. Because perfidia is the contrarie to fides, and here by S. Cyprian opposed to the faith of Romans commended by S. Paul, I with perfidiousnes (which hath also another signification) did for explications sake, ioyne falshood in matter of faith. Against which M. Abbot excepteth, as that which turneth S. Ciprians words, from his true meaning. for he saith, that it made nothing for S. Ciprians purpose to say, that error in faith could haue no entrie to the Romans. because the question then was not about any point of faith, but about matter of Iurisdiction, and the bad demeanors of some perfidious Africans: who hauing been iustly punished at home, fled to Rome for reliefe, and were like to abuse the pope with false tales, if hee tooke not the better heed vnto their reports. It was therfore impertinent, (saies M. Abbot) to saie in such a case, that error in faith could haue no accesse to Rome. Yet he was not so blind, but did see that on the other side it were much more impertinent, yea vncredible that such a graue wise prelate as S. Ciprian was, should affirme that perfidious and vntrue informations in matter of fact could find no entrie in the court of Rome. He (I say) considering this absurdity is driven to a great exigent, and hardly can with all his skill excuse that glorious martyr from colloging, and glosing (which no man did more abhorr then hee) and from too excessiue commendation of the Roman courts integrity, in ordering matters brought vnto [Page 211] it by appeale, out of other countries. For neuer any man of experience yet held (as I weene) that the court of Rome could not giue eare to false informations in matter of law, if they looked not the better about them. well to come to the answer, there we haue first the ancient custome of appealing out of Africk to Rome confirmed by saint Ciprians authority, and that by M. Abbots own confession.
Secondlie, that the word (perfidia) is to be taken rather for error in faith, then for perfidious reports, appeareth, for that it is there by S. Ciprian opposed as the contrarie to the true faith of the Romans which was by saint Paul commended: and in the same Epistle saint Ciprian saith: nulla societas fidei & perfidiae potest esse: still opposiing persidiousnes to faith. So is it in the 57. Epistle, where he affirmeth, that if a novatian heretike should be put to death by the heathen persecutor for the Christian faith: that death to him that dieth out of the church, should bee, non corona fidei, sed paena perfidiae, not a crowne of faith, but a punishment of his misbelief and heresie.
Againe, that you may perceiue there to haue been good cause for S. Ciprian to cōmend the faith of the Romanes, you must obserue that there is mention made in the same sentence, of false Bishops chosen by heretikes, who sailed towards Rome: were not they fitt instruments [Page 212] to prepare the way to heresie and misbelief? and towardes the end of the same Epistle he plainly intimateth, that they were to be assaulted by heretikes, when he saith: albeit I knew you could not be taken with the venime of haeretikes &c. It was then not besides the purpose to intimate, that such fellowes should find cold entertainment of the Romans, vnto whom misbelief could haue no accesse. besids in the next period going before, speaking of the same sailers to Rome, he cast this imputation vpon them: quibus satis non fuit ab Evangelio recedere. who thought it not enough for them to depart from the gospell. And was it then from the purpose, to giue them that caveat, that they were like to lose their labour in sailing to Rome for relief? Bicause misbelief could not bee welcome to the Romanes, whose faith the Apostle had commended. In a word, was it not iust as much to S. Cipriās purpose, to saie that falshood in faith, could haue no accesse to the Romans, as to speake of the Romans faith, commended by the Apostle? where faith being (as everie man seeth) to bee taken properly, it must needs argue, that that perfidiousnes in the next line lincked with the other must be taken for the flatr contrarie. Seing then that the nature of the word doth allow that signification, which I gaue it, and saint Ciprian did so vse it often in that sence, namely when he opposeth it against faith; the circumstances also of the place, and Authors intention better agreing with [Page 213] the same: it is evident that M. Abbot doth but cauill against the true sence of the word which I gaue; And would very absurdly haue it so taken, that you must either plainly saie, that S. Ciprian spake glosingly and vntruly; or els did strāgely mistake his words: putting (could) for (should.) Ad quos perfidia non potest habere accessum: for, non debuit habere accessum. vnto whom (saith S. Cyprian) perfidiousnes can haue no accesse. vnto whom (saith his corrector, or rather corruptor M. Abbot) perfidiousnes ought to haue no accesse. Betwixt which two propositions there is verie broad difference, as each man knoweth. Now that in some rare case, non potest, is taken for non debet, it cannot, for it ought not: doth not enforce that it must be so taken, when it pleaseth M. Abbot; but hee must giue men leaue to prefer, and to follow the naturall and vsuall signification of the word, before such a strange interpretation and wresting therof.
To that which in the end of his needles discourse (of it cannot, for, it ought not) Hee addeth; that S. Ciprian with a councell of African Bishops did teach the rebaptising of them that were before baptised of heretikes, against the knowne sentence of pope Stephen. whence it followeth (saith M. Abbot) that they thought they might in matter of doctrine dissent from the Bishop of Rome, or els they would haue submitted their opinion vnto his verdict. To which I answere: That either they tooke that doctrine which the pope [Page 214] of Rome deliuered vnto them in his letters, to be deliuered as his owne priuat opinion, to which they were not bound to conforme themselues: Or els that in the heat of vpholding their errors, as they declined from the true doctrine, so they forgot their dutie to the sea of Rome. Because the obstinate maintaining of one error, doth oftentimes push on hoat disputers into another: But when S. Ciprian was out of that humain passion,Cypriā. Epist. 55. he wrote as plainly as any mā could; That schismes and heresies do not spring from any other fountaine, then for that the sentence of one priest and Iudge in Christs steed, is not harkened vnto. That Epistola 45. the church of Rome is to bee stuck vnto, as to the roote of vnity; and as the mother church to be observed and obeied. And elswhere.De vnitate Ecclesiae. Qui Ecclesiae renititur & resistit, qui cathedram Petri, (super quam fundata est ecclesia) deserit, in ecclesia se esse confidit? Can hee that forsaketh the chaire of Peter (vpō which the church was built) haue any confidence that he is himself in the church? This and much more wrote Saint Ciprian to the verie high commendation of the church of Rome, when he was out of that humor of rebaptization. which fault of his, was afterward by his constant martirdome purged, As S. Austin testifieth. who also saith,Aug. epist. 48. item l. 1. de baptis. co. donatistas, ca. 18. that there wanted not some who held those writings which M. Abbot citeth for S. Ciprians, either to be none of his; or that he repented himself or them before he died. And therfore should not now be cited [Page 215] for his. But such ouersights of the fathers, are the fittest foode for heretikes to feede vpon; in them they find the best relish, and therfore this taint of S. Ciprian is twise or thrice serued in as a dainty dish: and drosse though it be, yet is it often set vp as a bright starr to giue light and lustre to their goodly cause. Now to that which followeth in his text, he saith, that my proofes hitherto were vayne, yet those which follow are more vaine. But god be thanked, that the bare word of a vaine mā, is but meere vanity.
28 You haue alreadie heard how friuolous and idle his exceptions were against the sentences, that I tooke out of those golden paire of most ancient Doctors, and very glorious Martirs, S. Irenaeus and S. Ciprian. Now attend how simplie he behaueth himself in answering to that, which I cited out of S. Ambrose, S. Austen, and S. Hierome. No man can deny, but that these holy learned fathers are for their persons without all exceptions: but M. Abbot saīth ouer lauishly and as it were dotingly, that I do report them falsly. for he himself (as you shall presently see) cannot denie but that I alleage them truly. Let vs examin the particulers.Ambros. in oratione de obitu satyri fratris. S. Ambrose (say I) tooke it to bee all one to saie, the Catholike or the Roman church, yea he putteth the Romā church as an explication of the Catholike church. His good brother satyrus after a shipwrack arrived in Sardinia (which was infected with the Luciferiā heresie) & being carefull not to cōmunicate with any heretikes demāded of that [Page 216] Bishop whom he had sent for to baptise him,Aduocauit ad se Episcopum, nec vllam veram putauit nisi vera fidei gratiam, percontatus (que) ex eo est, vtrumnam cum Episcopis Catholicis, hoc est, cum Romana Ecclesia conueniret, & sorte ad id locorum in schismate, regionis illius ecclesiae erat. whether he did accord with the Catholike Bishops, that is, with the church of Rome. He feared lest the name Catholike was not sufficient to describe true beleevers, in an hereticall countrie, (bicause heretikes do oftentimes call themselues Catholikes) and therfore asked whether they were such Catholikes, as accorded with the church of Rome: that is, whether he was a Roman Catholike or no? giving vs to vnderstand that they onlie were true Catholikes, and onlie to be communicated withall in holie rites, who accorded with the church of Rome in faith and religion. All this is so true and evident, that M. Abbot cannot denie any one word of it. Did he not then spitefully overreach when hee said, that I reported my authors falsly? He hath no other shift, then to saie; that in those daies the church of Rome, as the most famous and chief church, was most fit to bee named in such a case. But now the case is altered, bicause the church of Rome is fallen from that eminent perfection, and is it self now called into question. This answere is nothing els then in plaine tearmes, petere principium; that is, to giue that for the solution as a confessed truth, which is the maine question. is he so destitute of cōmon sence, as to thinke that [Page 217] we will, or ought to take that for currant coyne and good paiment, which we hold for very refuse and drosse? All the world knowes that we beleeve the church of Rome, not to be changed in any one article of faith. wherfore he ought not to returne to vs for a knowen truth, that the church of Rome is changed. yet the poore mans feeble forces being quite spent, he is constrayned to giue the same vnreasonable answere againe & againe, for he maketh the same answer vnto the like testimony taken out of S. Hierom who demādeth of Ruffinus (speaking of his faith) which he calleth his faith?Hieron. Apol. 1. c. Ruff. Fidem suam quam vocat? eamne qua Romana pollet Ecclesia? an illam quae in Originis voluminibus continetur? si Romanam responderit? ergo Catholici sumus, qui nihil de Originis errore transtulimus. either that which the church of Rome professeth, or that which is contayned in the books of Origen? If he answere the Roman, faith; then are wee Catholikes, &c. which doth implie, that it was all one with S. Hierom to saie the Roman faith, and the true Catholike faith. All which M. Abbot confesseth to be true, and therby cleereth mee from that imputation of misreporting my authors. Afterward he asketh what is here said of the Roman church, that might not likewise haue bene said of any other church, professing the true faith? well, let vs admitt that the same might haue been said of any other church vnder that conditiō that they had professed the true faith: yet because the ancient Fathers were not so well assured [Page 218] of the perpetuall infallibilitie of any other church, as they were of the church of Rome, therfore they preferred the communion of the Roman Church before all other, and therin ordinarilie made their instances. And for that M. Abbot doth euer and anone come in with this answer, that the church of Rome was then the true Church, but now it is cleane changed, and takes this to be as sharpe as the sword at Delphos, and as fit to cut all knotts asonder that can not otherwise be loosed: I will here set downe some reasons which did induce these holy Doctors, and much more ought to persuade vs to beleeue that the church of Rome shall euer continue firme in the faith. The ancients made no doubte, but that Christes Church should continue to the worlds ende, and retaine the same forme of government, which he him self had established in it. which most Protestants now are also come to confesse. but as I haue before prooued, the same most learned and blessed fathers both beleeued and taught the Bishops and Church of Rome to be as it were the rock and foundation of Christs church. wherfore like as the house must needes fall to the grounde, whose foundation faileth: so the catholick church could not stand inuiolable to the later day, if the Roman church which is the chiefest member & support therof, should perish. It were needelesse to repeate here those sentences of the ancient Doctors once before produced in confirmation of this argument. I [Page 219] wilbe cōtent with one text of S. Austin, that doth both directly crosse M. Abbots supposition, and manifestly prooue this my assertion. These be his wordes.
If the Pedegree of Bishops succeding one another be to be considered,August. epistola 165. Si enim ordo episcoporum sibi inuicem succedentium considerandus est, quanto rectius & vere salubriterab ipso Petro numeramus, cui totius Ecclesiae figuram gerenti Dominus ait, super hanc petram aedificabo Ecclesiam meam. how much more rightly and assuredly, do we recken frō S. Peter him self, vnto whom (bearing the figure of the whole church) our Lord said vpon this Rock I will build my church. To Peter succeeded Linus, &c. Behold how fully S. Austin had 1200. yeares before hand confuted M. Abbots proposition: M. Abbot saith that the fathers might as well haue alleaged their communion with any other church as with the church of Rome. Not so saith S. Austin; but if the successiō of Bishops be to be regarded (as it is very highly to be esteemed,) and the cōmunion in faith and Religion with thē, then that of the Bishops and church of Rome is more right and better assured then any other. Obserue also the same reason giuē by that most renowmed Doctor which I before deliuered. because vpon S. Peter (who was the roote and stock of the Roman Pedegree) as vpon a Rock, Christ built his church, against which the gates of Hell shall not preuaile. wherfore in another place he is bold to tell the donatistes, that the see or church of Rome is that rock, against which the proud gates of hell shall not preuaile. Againe doth not our Sauiour comparing it to a Rock, intimate that it should neuer decay? Besides had not the gates of Hell mightely preuayled against the church of Christ, if it had ouercome the church of Rome, & therby ouerthrowne as it were the foundation of it? finally,
[Page 220]August. ibid. Vt certa sit spes fidelibus qui faciunt ea quae Romani Pontifices cis facienda praecipiunt) quae non in homine sed in Domino (quidixit, qua dicunt facite,) collocata, nūquam tempestate sacrilegi schismatu dissipetur.S. Austin in the same place holdeth him self so well assured of the perpetuall stabilitie of the Bishops of Rome in the true faith that he doubteth not, euen frō our sauiours owne mouth, to assure all them that cleaue fast vnto it, and do beleue, and do that, which the Bishops of Rome teach them, that they shall neuer be carried away into any sacrilegious schisme. if they shall never fall into schisme, that stik fast vnto the Roman church then without all doubt, the Roman faith should neuer after be changed. The second text of holie scripture out of which it may be prooued that the Bishop and church of Rome shall neuer erre in matter of faith, is this. I haue prayed for thee Peter that thy fayth faile not and thou being conuerted, confirme thy brethren. Our blessed Sauiour by the vertue of his holy and effectuall praier obtained, that S. Peters faith should not at any tyme faile, that he might be alwaies able to confirme all Christians that staggered in any point of faith. And because our soueraign Lord did not establish a church that should endure no longer then S. Peter Liued, but would haue it continue for euer: in like manner he would haue one sure pillar at the least in the same, to vphold all in the true faith, that should become members of it at any time after. This to haue been S. Peters successor the Bishop of Rome, I haue [Page 221] before prooued by the consent of the aunciēt holy fathers. I will heere repeate one sentence of S. Ciprian, because it seemes to bee grounded vpon these very wordes of our Saviour. The Romans faith is such, Cip. epist. 55. that perfidy or misbeliefe can haue no accesse vnto them. which is the very same in effect, that S. Peter, and the Bishops of Rome his successors faith, cannot faile. for if misbeliefe could seize or take anie hold vpon their faith, it should suerly faile: because beliefe and misbeliefe cannot dwell together. but the Roman faith being by the efficacie of our Sauiours praier warranted from failing, it remaineth most assured, that misbeliefe can haue no accesse vnto it. which could not bee true if M. Abbots exception might take place; that forsooth for three or fower hundreth yeares it should not faile; but for a 1000. yeeres after it should mightely bee corrupted. which if it were admitted, it had been truer to haue said that their faith should faile, then that it should not faile. because for longer time according to their fantasicit had failed, then cōtinued without faile. wherfore, that their new glose (being directlie opposite to our blessed Sauiours owne words, which are without anie limitatiō of time) is to bee abhorred, as that which doth corrupt the text: and the old doctors most literall interpretation to bee imbraced. vnto S. Ciprian I will here onely ioyne the Zealous and most holie Father S. Bernard, who writing vnto Pope Innocentius the third, doth take for most certen [Page 222] out of this text of holie scripture, that the faith of the Romane Bishops had not failed for a thousand yeares after Christs daies, nor should euer afterwardes faile. These be his words. we must referr vnto your Apostleship the dangers and scandales that arise in the kingdome of God, but especiallie those that appertaine to the faith.Bernardus epist. 190. Oportet ad vestrum referri Apostolatum, pericula quae (que) & scandala emergentia in regno Dei, ea praesertim quae de fide contingunt. Dignum nam (que) arbitror, ibi potissimum resarciri damna fides, vbi non possit fides sentire defectum. Hac quippe huius praerogatiua sedis. Cui enim alteri aliquando dictum est. Ego pro te rogaui Petre vt non deficiat fides tua? Ergo quod sequitur, de Petri successore exigitur, & tu aliquando conuersus, confirma fratres tuos. Id quidem modo necessarium est. Tempus est vt vestrum agnoscatis principatum, probetis Zelum, Ministerium honoretis, in eo plane Petri impletis vicem cuius tenetis & sedem, si vestra admonitione corda in fide fluctantia confirmetis, si vestra auctoritate cōteritis fidei corruptores. for I esteeme it fitt that the defect [...] of faith should bee there principallie repaired, where faith cannot faile: which is the prerogatiue of this seate. For to what other was it euer said, I haue praied for thee Peter, that thy faith maie not faile? therfore that which followeth, is to bee exacted of S. Peters successor: And thou once conuerted, confirme thy brethren. which truly is at this present needfull. for it is high time most beloued Father, that you acknowledg your principalitie, shew your zeale, and honor your Ministerie. you shall therin rightlie supplie the office of S. Peter in whose seate you sit, if you do by our admonition confirme their harts that wauer in the faith; and by your authoritie do suppresse the corrupters of the same.
Cā anie thing be more perspicuous thē that the holie, learned, & religious Abbot S. Bernard (whose testimonie [Page 223] the Protestants do often vse) did acknowledg that which our Saviour said to S. Peter, to belong vnto the Bishops of Rome? and that they had, and should euer haue by vertue of our said Redeemers praier, power and grace to strengthen good Christians in the right faith, and to beate downe all enemies of the same. If M. Abbot were not an Abbot in name only, but had in deed some of that holie Abbots heauenlie light in him, he would soone see and confesse the same. Albeit those two texts of holie scriptures be more then sufficient to cō found M. Abbots bare supposition, nakedly put downe, and verie often repeated without any kind of proofe; yet for more complet cō firmation therof, I will cite a third sentence out of S. Paul, which rightly vnderstood, doth greatly fortifie the same.Rom. 16. These be the Apostles words. The God of peace crush satan vnder your feet quickly. Chris. in illum locū Or as it is in the Protestants translation out of the Greeke. The God of peace shall bruise Satan vnder your feete shortly. These words of the Apostle (are as Saint Chrysostom witnesseth) both a praier, and a prophecie: a praier as they stand in our text. a prophecy, as they are in Greek, which Caluin vpon the same text doth graunt. the true purport thereof is, that God should in short space so bruise and crush Satan in the head, and as it were beate him into powder vnder the feate of the Romans, that he should neuer afterward be able to lift vp his head against them in any matter [Page 224] of faith. wherin S. Hierom seemes to bee so confident, that he doubts not to write to Ruffinus, that which M. Abbot may take as spoken to himself. Notwithstanding know you that the Romane faith by the Apostles mouth praised,S. Hieron. Apol. 3. con. Ruffinum. Attamen scito Romanam fidem Apostolico ore laudatam eiusmodi praestigias non recipere. Etiam si Angelus aliter annunciet quam semel praedicatum est, Pauli auctoritate munitam non posse m [...] tari. doth not admit anie such deceites and tromperies. yea if an Angel should preach anie other thing besids that which hath been alreadie preached, yet that faith, being by the Apostles authoritie fortified, could neuer bee changed.
will M. Abbot yet be so shameles as to stand vp, and to giue this graue holie doctor the lie? as he must needs do, if hee will yet sing his old song and saie, that the Roman faith notwithstanding all the Apostles praier and prophecie, is foulie changed, and that in verie manie great points. with the forsaid testimonies may be linked for the antiquitie of it, this that standeth on record in the third generall councell holden at Ephesus. S. Peter the head of the Apostles and pillar of faith, &c. did receiue from Christ the keies of the kingdome of heauen, &c. and doth vnto this daie liue in his successors and determine causes, And shall alwaies liue. Behold S. Peter alwaies liueth in the Bishops of Rome his successors, to determin causes, and gouerne the church, what then shall become of M. Abbots change? will he make S. Peter also a [Page 225] changeling? This point I will close vp with this memorable sentence of S. Leo. The soundnes of that faith praised in the prince of the Apostles is euerlasting.Leo in serm. 2. Assumptionis suae ad sumum Pontificem. Soliditas enim illius fidei quae in Apostolorum Principe est laudata, perpetua est. Et sicut permanet, quod in Christo Petrus credidit: ita permanet quod in Petro Christus instituit, &c. Manet ergo dispositio veritatis & beatus Petrus in accepta fortitudine petra perseuerans, suscepta ecclesiae g [...] bernacula non reliquit. and like as that which Peter beleeued of Christ, continueth for euer: so doth that which Christ did institute in Peter, &c. Therfore the ordinance of the truth standeth fast, and blessed Peter perseuering by his successors in that strength of a rocke, hath not forsaken the gouernment of the church. Seing the faith and fortitude of Saint Peter shall continue for euer in his successors the bishops of Rome, that cuckoes song of M. Abbots, that the now church of Rome is in matter of faith degenerated from the old, must needs be false. And what more manifest signe can one demaund therof, then that all the wits of the protestants, hauing travailed after nothing more for this fiftie yeeres, cannot yet find out any one errour in matter in faith, wherin the church of Rome hath at any time dissented from her self in former ages? I know right well that they avouch boldlie that it hath changed manie articles of faith: but let him that will haue credit given to him so saying, name the error it self in particuler, and the time when it was first receiued, and by what pope it was approued. which if no learned Protestant [Page 226] be able to performe, let them be well assured that repeat it neuer so often over and ouer, that the church of Rome is not the same now as it was in S. Austins time; they deserue not to be beleeued. Neither am I ignorant that some more hardy then their fellowes, haue gone about to designe the time, when the church of Rome began her Apostacy. But therin they agree no better then the false Elders (that accused Susanna of adulterie) did of the tree, vnder which the fained fact was pretended to bee done. And therfore be no more worthy of credit, then they were.
30 M. Abbot goeth on to proue, that I racked and wronged my authors and saith; that Tertullian whō I alleaged, as sending to the church of Rome to learne the true doctrine, doth send also to other churches as well as to the church of Rome. Be it so, but if he appealed vnto the church of Rome, as well as to others; did I him any wrong in saying that he appealed vnto the church of Rome? I did not saie, that he excluded all, or ane ony other. Doth not M. Abbot rather rack my words, and wrong himself in imposing that vpon mee, which I said not? Besids M. Abbot doth offer great wrong to Tertullian, not so much by racking his words as by chopping them quite of in the middest: for where Tertullian saith, If thou border on Italy, thou hast the church of Rome, vnde nobis authoritas presto est. whence authority comes to vs. M. Abbot cuts of the latter part of the sentence, which imports that men in Africk (for that was Tertullians countrie) did acknowledg [Page 227] the church of Rome to haue authority ouer them; M. Abbot then hauing so cunningly conueyed the matter, by cutting of that which made for vs, doth afterward aske mee what was there left to serve my turne? if his conueiance be no cleanlier then so, it were better for him to leaue those trickes ro them that haue more nimbles fingers. The Cathalogue of the Bishops of Rome set downe by Epiphanius doth serue to shew, that the Bishops of Rome are S. Peters true successors: which M. Abbot and the protestants sometimes, when they are at a stand, do not stick to deny.
Optatus Bishop of Milevitane S. Austins auncient did proue (as M. Abbot cannot deny) his part to be Catholike, in that it comunicated with the church of Rome: yet M. Abbot to detract some what from the see of Rome addeth, that Optatus did not proue his part Catholike by communicating simply with the church of Rome, but for that communicating with the church of Rome, it communicated with the church of the whole world. which words of Optatus are so farr of from detracting any thing from the church of Rome, that they do much magnifie the comodity of her communion: for he saith not, that he communicated with the church of Rome, and with all other churches, making them seuerall parts: but that in communicating with the church of Rome, he communicated with the churches of the whole world. thereby declaring the comunion with the church of [Page 228] Rome, to be the meanes of communicating with all others; which is the very same that we do now go about to proove. His words (which containe manie memorable instructions) are these, spoken vnto Parmenianus a Donatist. Thou canst not deny, but that thou knowest an Episcopall chaire to haue been placed in the city of Rome,Optatus mileuit. l. 2. co. parmenianum. Igitur negare non potes scire te in vrbe Roma Petro primo Cathedram Episcopalem esse collatam in qua sederit omnium Apostolorum caput Petrus: in qua vna cathedra vnitas ab omnibus seruaretur, ne caeteri Apostoli singulas sibi quisque defenderent: vtiam schismaticus & peccator esset, qui contra singularem cathedram, alteram collocaret. ergo cathedra vnica quae est prima de dotibus sedit prior Petrus: cui successit linus, &c. damaso Siricius hodie qui noster est socius. Cum quo nobis totus orbis commercio formatarum in vna communionis societate concordat. vestrae cathedrae vos originem reddite, qui vobis vultis sanctam Ecclesiam vindicare. wherin Peter (the head of all the Apostles) sate first; in which one chaire vnity is preserued amōgst all, &c. That he is now to be taken for a sinner & a schismatike, that would against that singuler or only chaire oppose another. Therfore in that one chaire, (which is the first in dowry) sate Peter, vnto whom succeeded Linus, (and so in [...]ew downe vnto Siricius that then liued) who is (saith Optatus) our companion, with whom the whole world by entercourse of formed letters, doth concord with vs in the same society of cōmunion. Hitherto Optatus. where you see by the iudgment of so great a Prelate (who liued in the time of pure antiquity) that the chaire of Rome is the only chaire of vnity: with which if you ioyne, you are in the vnitie of Christs [Page 229] church. against which if you oppose your self you become a sinner and a schismatike. further, that by communicating in faith with it, you do enter into the society of all Catholikes dispersed ouer the whole world. I do now stād more particulerly vpon those holy fathers words, bicause M. Abbot was so shamles as to write, that I did before of set purpose omitt their words: bicause if I had set them downe, euerie one might haue seene (as he saith) that they said nothing for our purpose. when as for breuities sake, I was then content only to point at these testimonies, not thinking that any man would haue been so careles of his credit, as to haue denied them to be most effectuall to our purpose. Now that Optatus did prove the Donatists, to be a particuler stragling congregation like the Protestants, not only for that they did not comunicate with the church of Rome, but also for want of comunication with the churches of Asia, that makes nothing against the singuler esteeme hee had of the church of Rome. for learned writers do vse diuers sorts of arguments to make their partie the more strong and probable. One argument not destroying, but fortifying the other. The Donatists were schismatikes (saith that noble Author) bicause they opposed themselues against the church of Rome. They were also astraying company, for that they held no communion with the churches of Asia, or any other part of the world besides Africa.
[Page 230]From Optatus M. Abbot coms to answer that place I quoted out of S. Austin, (which I haue before set downe at large) and confesseth,August. epist. 165. That Austin setteth downe the succession of the Bishops of Rome, and vpbraideth the Donatists, that no Donatist, euersate in that chaire. But M. Abbot doth add, that as well doth he obiect to them, that wheras they read the Epistles of the Apostles, they deuided themselues from the peace and fellowship of those churches, to which the Apostles wrote the same Epistles.
Is not this a worthy answer trow you? bicause S. Austin vsed as a second argument to confute the Donatists, their seperation from the knowne fellowship of the world: Therfore his former argument taken from the cō munion of the sea of Rome was nothing worth? wheras contrary wise acute disputantes, (like to wise warriours,) do cōmonly range the strongest arguments in the forefront. Or is there nothing to our purpose in the former place of S. Austin, as here M. Abbot (having put on a brasen forhead) doth avouch? Turne to it good Reader, and see. First that profound Doctor teacheth, that among all the successions of Bishops, that of Rome is most to be regarded: bicause the gats of hell shall never preuaile against it. Secondly, that there had sitten from Peter vnto Anastasius then pope; about fortie popes, and that not so much as one of them had been a Donatist, wherfore the Donatists were to be reiected of all men. Hee thirdly teacheth in the same place, that if any traitor should by chance creepe into that chaire of Rome [Page 231] yet the wickednes of that man should not be preiudiciall vnto the innocent faithfull, that do rely vpon Christs promise made to that chaire: bicause our Saviours singuler care therof is and wilbe alwaies such, that they who put their trust therin, shall neuer be confounded. Is all this nothing to our purpose, that the gats of hell cannot prevaile against the chaire of Rome? That they who rely vpō it, cannot faile, no not if there should be a naughty Bishop sitting in that chaire? besides as S. Austin did then argue, because not one of the Bishops of Rome had been a Donatist, therfore the Donatists religion was to be reiected: why may not we in like manner make a stronger argument against the Protestants and conclude; that seing among all the Bishops of Rome (that haue been frō Saint Peter vnto Paule the fift which are in number not 40. only, but more then 200) yet not one of them hath been a protestant: therfore the protestants religion must needs be starke naught, and of all men to te vtterly reiected. This I hope will serve to discouer M. Abbots over hardy audacitie, who noteth here that the cause why I did set downe my authors names without their words, was for that their names might get some credit to my cause; but their words would haue shewed, that they had said nothing for mee: when as now every man may see, that their words truly set downe, do make much more for mee, then a verie good frind would haue imagined, vnlesse he had seen them himself.
[Page 232]M. Abbot proceedeth to another great priuiledg, which I related in honor of the church of Rome, to witt, that there hath not been any generall councell of vndoubted and sound authority, vnlesse it were by the same sea confirmed. which is a point of such importance, that whosoeuer doth maturely ponder it, it is alone sufficient to perswade him in all controversies of religion, to make his recourse vnto the church of Rome, and to follow that full and wholy, which he shall find to be resolued by it. For if the wisest and most learned heads of the world, assembled together in a generall councell, after all their owne advises vpon long examination of all particulers given, do yet hold it expedient, to send to the pope of Rome, to haue his approbation and confirmation therof: how much more ought any particuler person (be he of never so exquisite gifts for iudgment and literature) to referr himself vnto the determination of the same seat? whervnto what doth M. Abbot answere? first as it were he granteth that it is in deed a thing greatly to be observed. yet that he may not seeme therby to be driven to a dumb blank, he saies: That it is as greatly to be noted, that the sentence of no bishop of Rome, was anciently holden sufficient for the deciding of a question of faith, except the same were confirmed by a generall councell. which his assertion is not true, as I will presently prove, after I haue disproued his seely proofe therof; [Page 233] which is,Leo epist. 61. Idem Epist. 61. that Leo the great doth make mention of an Epistle of his, against the heresy of Eutiches sent to be confirmed by the vniuersall assent of the whole Synode. Item, he nameth certain other writings of his, as having the confirmation of the generall councell added thervnto. And that he sent Deputies vnto the generall councell of Ephesus, by sentence in common to decree with the rest, what should bee pleasing to god.
Is not this a poore proof, out of the fact of one pope to gather a common law for all popes? one pope (forsooth) had some sentences of his cōfirmed by a generall coūcell; therfore neither he, nor any other could giue any sētēce availeable, vnles it were confirmed by a generall councell. what an absurd paralogisme is this? true it is, that popes do commonly, when there is any generall councell called, send their legates thither, to bee the presidents of the councell; and vse to deliuer to them their owne opinions also in manner of instructions: partly to direct the councell, and in part also that they may be more maturely and thorowly discussed and ratified, by the same councell. not that they could not many times sufficiently otherwise with the assistance of their owne learned councell at home, or of some one province, define what were to bee beleeued and holden: but for that matters so fully sifted and debated, as they are in a generall councell, may with more facility and fuller applause, be receiued of all persons through the whole world; And namely of them that haue been [Page 234] deceiued by heretikes: who do generally seeke to make the sea of Rome so odious to their followers, that they will not like of any thing that comes from Rome alone, be it never so true and cleere. For the sake of such abused soules specially, there needs the Assembly of generall councells, though the Popes sentence without them were neuer so well assured. To that alleaged here by M. Abbot out of the councels of Chalcedon and Africk, answer was made before.
Now that many heresies haue been extinguished by the popes of Rome with the aid of provinciall councels, without the helpe of any generall, is most manifest to them that are conversant in the ancient histories of the church. and therfore M. Abbot who affirmes the contrary, doth nothing els than bewray his great ignorance in antiquity. Their error, that thaught those who were baptised of heretikes to be rebaptised by Catholiks,August. l. 5 de baptismo co. donat c. 23. was by Pope Stephen the first condemned, and without anie generall councell repressed. So was the novatian heresie by pope Cornelius, as may be gathered out of Eusebius.Euseb li. 6. hist. ca. 35. The heretike Iovinianus with his adherents were condemned by Siritius and the Clergy of Rome in these words. we following the Apostles commaundemēt (who holdeth them accursed that preach otherwise then wee had receiued) by common consentSiricius apud Ambrosium Epistola 6. Vnde Apostoli secuti praeceptum, quia aliter quam accepimus annunciabant Iouinianus, Auxentius &c. diuinae sententia & nostro iudicio in perpetuum damnati, extra Ecclesiam remaneant. [Page 235] haue condemned, and cast out of the church Iovinianus and his companions: And writing vnto S. Ambrose, and the church of Millan doth say; that wee doubt not but your holines will obserue our decree. To which S. Ambrose assembled in councell with diuers other Bishops doth give this answere.Ibidem Epistola 7. Recognouimus literis sanctitatis tuae, boni Pastoris excubias, qui fideliter commissam tibi ianuam serues, & pia solicitudine Christi ouile custodias, dignus quem oues domini audiant & sequantur, et versus finem. Itaque Iouinianum Auxentium &c. quos sanctitas tua damnauit, scias apud nos quoque secundum iudicium tuum esse damnatos. That Siricius as a good pastor of Christs fold had done worthily. and desired him to assure himself that Iovinianus, with his cōplices (whom his holines had condemned) stood also according to his iudgment condemned with them. which S. Austin also intimateth in his second booke of retractation, the 22. chapter, when he saith,Aug. lib. 2. retract. ca 22. Huic monstro (Iouiniano) sancta Ecclesia quae ibi est (scilicet Romana) fidelissime ac fortissime restitit. That monster Iovinianus was by the church of Rome withstood most faithfully, and most valiantlie. The Pelagian heresie was spred all the world ouer, and yet by the Popes of Rome Innocentius the first, and Zozimus, with the assistance of some provinciall councells, without calling any generall councell, it was condemned all the world ouer:Aug. epist. 157. as witnesseth the most faithfull Register of Antiquity Saint Austin in these words. [Page 236] That new heresie against the grace of Christ,Cuius haeresis, vel auctores, vel certe acerrimi notissimi (que) suasores cum Pelagius & Celestius extitissent, Conciliorum Episcopalium vigilantia in adiutorio Saluatoris (qui suam tuetur Ecclesiam) etiam à duobus venerabilibus Antistitibus Apostolica sedis, Papa Innocentio & Papa Zozimo nisi correcti etiam egerint poenitentiam, toto Christiano orbe damnati sunt. De quibus exempla recentium literarum. siue quae specialiter ad Asros, siue qua vniuersaliter ad omnes Episcopos de memorata sede manarunt, vobis curauimus mitti. where of Pelagius and Celestius were the Authors, or most sharpe defenders, by the vigilancie of Episcopall councels, in the helpe of our Saviour (who doth preserue his church) and by two most reverēd prelats of the Apostolicall sea, Pope Innocentius, and Pope Zozimus, are condemned all the Christian world ouer, vnles they amend and do penance.
The Donatists in Africa were finally repressed by Gregorie the great, Pope of Rome, as it is recorded in his life. The instances of these heresies of the Donatists, Pelagians, Iovinians, Novatians, and old Anabaptists, to omit many others, who haue been condemned by the sentence of the Bishops of Rome for heretikes, and so taken at length all the world ouer, without any decree of generall councell, are more then sufficient to cōfront and confound M. Abbots bare annotation, as naked and destitute of truth, as it is of proof, to wit, That it was greatly to be obserued, that the sentence of no Bishop of Rome was anciently holden sufficient for deciding of a question of faith, except the same were confirmed by a generall councell. which if he would haue any man to beleeve, let him but [Page 237] proue, that any one of the afore rehersed heresies were condemned in generall councell: or that those popes of Rome by me named, did not condemne them.
32 It is to small purpose which M. Abbot saith (that notwithstanding the opposition of the legates of the Bishop of Rome and the popes owne reclayming also, yet it was decreed in the councell of Chalcedon, that the Bishop of Constantinople, should haue equall priuiledges with the Bishop of Rome, saue only that the Bishop of Rome had the precedence) bicause the opposition of the popes Legats, with some others in that councell, and the popes disclayming from that point, when the councell was sent to him to be confirmed, as most opposit vnto the first generall councell of Nice, was sufficient to reverse and annihilate that decree, which needs no other proofe, then one argument, which the same Legats vsed then and there to suppresse that ambition of the Bishops of Constantinople. For the like decree had been made once before in the second generall councell holden at Constantinople: and yet the pope not condescending thervnto, it tooke no effect. whervpon the presidents made this witty dilemma. If the Bishops of Constantinople having the like Canon made in their favour fowrscore yeres before that time, had euer sithence enioyed that prerogatiue and preeminence, why did they nowe againe seeke after it? And if notwithstanding that decree made in their fauour, they could then not obtaine it; why did they now seeke to haue the like Canon [Page 238] againe made for them? which would no more prevaile for them, then the other given before by the same authority. For that this would be as well withstood by Leo the great, as the other was reiected by Pope Damasus.
33 M. Abbot following his accustomed humor of excepting against whatsoever I write, doth say that an nother note of mine is fond and a vaine presumption: I would haue it to be noted, that all heresies lightly which sprung vp ever since the Apostles daies, even to our time, haue opposed themselues against the church of Rome, and haue been by the same sea ouercome. which argueth most cleerly, that the church of Rome is the seat of Christ, and fortresse of verity; against which all of the band of Antichrist do continually and daily wage battell, but all in vaine and with verie ill successe: for they all vanishing away like smoke, it continueth still, and shall do for euer, because it is an invincible rock which the gates of hell shall neuer over come.
M. Abbot crieth out against this as a fond presumption, but doth not bring any one instance to the contrary; so that his exception being without reason, may well be passed ouer without answere.
wheras I countenanced my assertion with the authority S. Austin, who writeth,Aug. de vtili. credendi ca. 17. Dubitabimus nos eius Ecclesiae condere gremio, quae vsque ad conf [...]ssionem generis humani ab Apostolica sede per successiones Episcoporum frustra haereticis circum latrantibus & culmen auctoritatis obtiuuit? that the sea Apostolike obtained the top of authority, heretiks barking round about in [Page 239] vaine. which did prove that all heretikes, how soeuer they snarle one at another, yet do commonly ioyne all in one to barke against the church of Rome. And (which is most to be noted) all in vaine.
M. Abbot to shew the profundity of his skill, doth saie that I take there sedes Apostolica wrong, for the sea Apostolike of Rome; when as it signifieth (saith hee) the Apostles time. And albeit the natiue signification of the words be plaine for mee, yet he avoucheth S. Austin to vse these words to signifie the time of the Apostles. And for proofe therof, he citeth two places out of S. Austin;Aug. cōt. saustum mam. li. 11. ca. 2. in neither of which Apostolica sedes is vsed at all in the singular number, nor in the plurall neither, to signifie any other thing then the seats and chaires of the Apostles. Take one of those places of his owne alleaging for example.Ibidem l, 29. ca. 2. Vniuersa Ecclesia ab Apostolicis sedibus, vsque ad presentes Episcopos certa successione perducta. The vniuersall church deriued from the Apostolicall seats by certain succession vnto the Bishops that now are. where mention being made of lineall descent of Bishops from the Apostles seats, Great iniury should be done to those Bishops by him that would say they descended indeed from the Apostles times, but not from the chaires of the Apostles.
For if they had descended from Simon Magus, or some other Archheretike of the Apostles time, they might bee said [Page 240] to haue descended ab Apostolicis sedibus, from the Apostles times, according to M. Abbots interpretation: because their descent was from the time of the Apostles: yet could not be said to haue descended from the Apostles chaires, as their lawfull Successors, according vnto S. Austins, or any other approved auncient Authors true meaning. therfore M. Abbots deprauation, rather then interpretation of those words is too too absurd.
That S. Austin did commonly take sedes Apostolica for the Bishop or church of Rome, is most evident to all that haue read his works: let them that are not so conversant in him, take these few places for a tast therof. in his 106. Epistle. Missae sunt literae, ad Apostolicam sedem, Letters were sent to the sea Apostolike, that is to the Bishop of Rome. And in the 157. Epistle. Zozimus Apostolicae sedis Episcopus. Zozimus Bishop of the Apostolike sea, and Pope Innocent, Bishop of the Apostolike sea. And in his booke, De peccato originali, the sixt chapter: to make profession before the sea Apostolike, and the seaventh, the letters of the sea Apostolike. And that you may be well assured, that in Africa at those daies sedes Apostolica was the common title of the church of Rome, both that African councell cited by M. Abbot in the 35. Canon, and the fore alleaged epistles of the councels of Carthage and Milevitan vnto Pope Innocentius, do by it ordinarily designe the Bishop of Rome. which maie suffice for a proof, that sedes Apostolica in that place of saint Austin, is [Page 241] to be taken for the sea of Rome. And wheras M. Abbot saies, that in all that booke of S. Austin, there is no mention made of any particular church, and therfore vnlike, that those words should beare any speciall appli [...]ation to the church of Rome.
I in answer do say that sides Apostolica vsed there by S. Austin in the singular number, is sufficient to giue vs bi [...]h to vnderstand that hee spake of a particuler church, & also to lead vs to applie these his words vnto the church of Rome, which he commonly through all his workes doth describe by those verie words: which may also be much confirmed, by the like sentence vsed by S. Austin to the same purpose in another place. where hee saith.Aug. co. Epist. fundam. ca. 4. In Ecclesia gremio me tenet ab ipsa sede Petri Apostoli [cui pascendas ones suas dontinus commendauit] vs (que) ad praesentem Episcopatum successio Sacerdotum. The successiō of Bishops from the seat of S. Peter even to this present Bishop, doth hold mee in the bosome of the Catholike church. Are not these words plaine enough to expound the other? Let vs repose our selues in the bosom of that church, which by succession of Bishops from the Apostolike sea (to wit, of S. Peter) hath obtayned the top of authoritie. Compare the bosome with the bosome: the succession of Bishops of the one, with the other, and they will easily lead vs to take the chaire of S. Peter, to be the exposition of the Apostolike sea. This is so sensible, that M. Abbot himself after hee had a litle wrangled against it, comes to admitt of it. how litle care, [Page 242] then had he of his owne honesty, that before charged mee with dishonest falsifying of those words of S. Austin, and yet in the end, is forced to take them euen so as I did? And that you may in him behold the picture of one that will neuer yeeld to any truth that wee say, be it neuer so apparant: He admitting that wee ought to repose our selues in the bosome of that sea Apostolike wherin S. Peter sate: yet hee saies that it doth not heerby follow, that we ought rather to repose our selues in the bosome of the church of Rome, thē in the church of Antioch; where Peter sate aswell as hee did at Rome, and where there had been Bishops succeedīg him vntill that time. how now good sir, had you leifer send your reader to Antioch, to relie on some schismatik vnder the Turk, then to Rome?
But this is a meere cavill, for though S. Peter was for a season Bishop of Antioch, and of some other cities also, which he first converted to the Christian faith, vntill he had provided them of some others: Yet he finally making choice of the city of Rome for his residence, and dying there, cōsecrating that place to God by the shedding of his blood for the Christian faith; The Bishops of Rome, and not of Antioch, haue by consent of all antiquity been ever taken for S. Peters successors. I haue before produced sufficient testimonie for this matter, so that it were needles heere againe to repeat the same; when it will serve for this turne to proue that S. Austin (of whose words wee now treat) tooke the Bishops of Rome for S. [Page 243] Peters successors, and never the Bishop of Antioch. Let M. Abbot if hee can, giue me [...] therof one instance; but because I know hee cannot doe that, I will giue him some to the contrary.
S. Austin taught the church of Rome to be S. Peters chaire,Aug. co. literas Peril. l. 2. ca. 51. and the Bishops of Rome his successors in these words: what hath the church of Rome done to thee, in which S. Peter sate, and now sitteth Anastasius? who was then Bishop of Rome. Againe,Idem epist. 1 [...]5. where he expresly enquireth after S. Peters Successors, and by name affirmeth Linus Bishop of Rome to haue been his successor, and consequently, all other Bishops of Rome to his owne time. He doth in like manner declare Rome to bee S. Peters chaire, and the Bishops of Rome his successors In the Psalme hee made against the part of Donate, In Psal. co. partem don. and writing against the Donatists fundamentall Epistle. Finally in the tenth question of the old and new testament, Con. Epist. fundamenti cap. 4. to omit many other places of his workes, out of the which the same may bee evidently deduced.
well, it being manifest by the verdict of S. Austin, that wee must repose our selues in the bosome of the sea Apostolike, and further that the same sea is the church of Rome; M. Abbot will now surely at the length to his owne eternall rest repose himself in the same holy bosome of the church of Rome: beware of that in any case. He hath yet bethought himself of another sorie shift. Let (saies hee) M. Bishop take those words, as he will: yet there is nothing therin concerning the church of Rome, but that as the principall church, and specially in the [Page 244] westerne parts, it serued most conveniently for instance of the succession. But as for the height and top of authoritie there spoken of, it belongeth to the Catholike or vniuersall church. And meere impudency it is, by those or any other words of Austin, to chalenge to that church any superiority in goverment ouer other churches, when (as wee see) both Austin, and the rest of the Bishops of Africa did with one consent vtterly disclaime the same.
Turtull. co. Valēt. c. 2. vinci possunt, suaderi non possunt.O how true is that ancient saying of Turtullian? heretikes may be overcome, but they will neuer be perswaded to yeeld and acknowledge it. M. Abbot granting that S. Austin hauing first resolued vs to repose our selues in the bosome of the sea Apostolike, that is, to embrace what that church should teach vs, and wholy rely vpon her definitions. Secondly, that the church of Rome was that sea Apostolike, which had obtayned the top of authority, heretikes in vaine barking round about it: yet presently, as if he had wholy forgotten that which stood before his eies, ot els not caring what hee said to avoid a dumbe blanck; he falleth to his old byas, and flieth back to that which he said in the beginning, albeit it had been so often before confuted: That forsooth, the church of Rome is only the principall church, and fittest to bee taken for instance in succession in westerne churches, but it hath not (saith hee) any superiority in goverment. when as S. Austin plainly teacheth, that wee must repose our selues in that churches bosome, [Page 245] and set vp our rest vpon her decrees, that is, be sure to ioyne in faith and religion with the Bishops of the same; and that bicause that church hath obtayned the top of Authority, and highest degree in goverment. M. Abbot confessing the former part of the sentence to belong to the church of Rome, hath left himself no shadow of reason to dismember from it, that which S. Austin doth so expresly ioyne and linke with it. Heare once againe his words. shall we doubt to repose our selues in the bosome of that church, which ever by the confession of mankind &c: hath obtayned the top of authority, heretikes barking round about it? Do you not see even by the cleere words of S. Austin, that he must confesse himself not to be a member of mankind, that will deny that church (which he there spoke of) to haue the top of authority? what then shall become of M. Abbot, that granteth the church there spoken of to be the church of Rome, yet will not confesse it to haue that top of authoritie? Either he must be rased out of the number of men, or at the least be ranked in the rew of those hereticall men, that did so vainly barke against that so apparant truth, which the sound corps of all true beleeving men, do most constantly and gloriously confesse. I hauing before shewed at large, how neither S. Austin, nor the African Bishops did deny anie one branch of the Bishop of Romes primacy, no not so much as forbid their owne Bishops to appeale vnto the court of Rome: And did otherwise in [Page 246] sundry sorts declare their dutifull obedience vnto the same sea of Rome: M. Abbots inference out of his owne mistaking and error, is wholy disappointed. To conclude then this paragraff it doth remaine most assured and cleere, that our blessed Saviour made S. Peter and his successors, that rock vpon which he built his church, therby giving them supreme power and authority, to govern his whole church, not for any limited nunber of yeares, but for so long as his church should continue a church, that is, to the worlds end, for against it the gats of hell shall never prevaile. Secondly, it is as certen that the Bishops of Rome be in that charge of government ouer all the church, S. Peters lawfull successors: with whom therfore whosoeuer ioyneth in matter of faith and religion shall never be deceiued nor fall in to schisme. and against whō whosoeuer barketh and opposeth himself, hee not only barketh and laboreth in vaine, (as S. Austin speaketh) but if he do obstinatly persever therin, he therby (to vse Optatus words before rehearsed) becometh both a sinner and a schismatike. From which most hainous crimes our sweet Saviour of his infinit mercie and goodnes deliuer all my most deere frinds and best beloued countrymen.
THE SVMME OF THE third paragraff or section.
ALBEIT the church of Rome strictly taken, doth comprehend those Christians only, that dwell within the citie and Diocese of Rome: yet it is vsed by men of both sides, to designe the faithfull of all countries, that in religion do fully agree with the same: and that specially because they do acknowledg the Bishop of Rome to bee vnder Christ, the supreme governor therof: As in times past the Roman Empire did not containe the territory of Rome alone or countrie of Italy, but all lands and nations, that professed obedience to the Emperor of Rome. And like as in the primitiue church, the title Catholike was added to Christian, to distinguish true Christians from heretikes: Even so now a daies when heretiks are growne so audacious as to arrogate vnto themselues the name of Catholiks (though their religion bee nothing lesse thē Catholike) the word Romā is ioyned to Catholike; to separate true Catholikes from counterfeit; the Roman Catholike signifying those [Page 248] Catholiks, that in faith and religion do perfectly agree with the church of Rome.
I Do confesse my self to bee one of those Doctors, that know not this new found distinction of the Roman church: to witt that it may bee taken either for the Diocesse of Rome, or for all churches that in faith fully agree with the Roman. M. Bishop can bring neither scripture nor any ancient writer for the warrant of it.
Secondly, it being admitted that the churche of Rome may be taken for all churches agreing in faith with it: yet it remaineth still a particular church; bicause there be many other churches in Europe and Asia, that do not agree with it in faith, nor acknowledg her chiefty ouer their churches. For example, the churches of Luther, Caluin, and such like in Europe; and certain other schismaticall churches in other parts of the world. And as in the time of the Roman Empire, there were many other kingdomes in the world: so now besids the Roman church, there be many other churches. Moreouer the fathers haue told vs of the Latin and Greeke, of the East and west churches:Pighius. Eccl. Hier. l 6. c. 3. but neuer specifie the Roman, to signifie the whole church. And Pighius asketh, who did euer by the Roman church, vnderstand the vniuersall church? Albeit the Bishops of Rome, wrote themselues Bishops of the Catholike church: Yet they meant of that part of the Catholike church, which was in Rome. when the Catholike [Page 249] french man doth say; we bee of the Catholike Roman church. wee vnderstand them therby to take part with the church of Rome; but the church of Rome, is that of Rome only and is factiously called the Catholike church, which is the whole; and the Roman put to it, is a tearme of diminution, and abridgeth the whole to a part. To them therfoee may be applied that of Optatus against the Donatists, you would haue your selues. Optat. l. 2. con. Po rin. only to be the whole, who are not in all the whole. And if in ancient times, when there were so manie heresies, it was thought a sufficient distinction to ioyne Catholike to Christian; why is it not sufficient now a [...]ies? It is the Inuention of Antichrist and his badge, to chalenge to himself and his only, to bee the whole Catholike church. That name Roman is a name of sect and schisme. This is the summe of all which M. Abbot saith in this paragraff or section.
IN this section is discouered a second falacy of that false argument, which they so often vse. No particuler church can be the Catholike church; but the Roman is a particuler church, Ergo it cannot bee the Catholike church. In the precedent section, I haue laid open the manifold faults of this their argument; shewing first the conclusion (if it were granted) not to bee to the purpose. for the point in question was not whether the Roman church were the whole Catholike church or no: but whether the word Roman in stile might bee couched with [Page 250] the Catholike church, that is, whether one might sensybly and trulie saie and write; The Catholike Roman church: they say yea, we say no, to make good their assertion, they a vouch the church of Rome not to be the whole church: we answere that the proof is not to the purpose, albeit that were true, for though it were not the whole church, yet it might be called by the name of the whole: not onely because euery part of that kind may be called by the name of the whole; but also for that it is such a part as shall neuer be seperated from the whole: and consequently as in existence it is alwaies close coupled with the whole, so may it very well in stile be interlaced with it.
Secondly I affirmed that taking the church of Rome for a part, yet it being the most eminent part, it might very iustly giue name to the whole, according to that axiome approued by all the learned; A parte principaliore denominatur totum. the whole is named after some principall part. the whole land of Israël was called Iury, of the principall tribe therof Iuda. And our own country wherin dwelt both Saxons and Vites aswell as English men, was named England, when one of the English attained to the monarchy. in like maner the church of Rome being the head of the rest (as before I haue prooued) though it be not the whole yet may very well denominate the whole. And so it hath done by the consent of both friends and foes. for as we tearme all of our religion, Roman Catholikes. so the [Page 251] protestantes do nickname them Papists or Romanistes, both taking the name from Rome or the bishop of Rome. wherfore it is manifest that that common hackney of the protestants doth not conclude the point that was in question: which no man doubteth to be one of the fowlest faults, that cā be in arguing. I laid in a second exception against the second proposition of that argument which is, But the Roman church is a particular church. For that the Roman church may bee either taken precisely for the Diocese of Rome; or more largly for the faithfull dispersed through the whole world, that do imbrace the same faith, which they of Rome do professe. The Roman church so taken (say I) is no particular church, but extends it self vnto the vtmost bounds of the whole Catholike church. to which M. Abbot doth make answere in this section: And in the begining confesseth verie strangley, that hee is one of those Doctors, that do not vnderstand this new found distinction.
Hee might perhaps haue said truly, that hee liked it not: but for a Doctor to say, that hee could not reach to that, which a meanewitted scholler would make no difficultie to conceiue, cannot bee but a great disparagement either to his witt, or to his will, or to both. About the first acception of the Roman church there is no manner of doubt; And touching the 2. what difficutie is it [Page 252] to vnderstand all those to bee members of the Roman church, who take the Bishop of Rome to bee their chief pastor, and besides are in all articles of faith, and forme of government vnited with the Roman. Do not the protestāts themselues in euery countrie, by nicknaming vs Romanists, and Papists giue all men to vnderstand, that they take all such to be members of the Roman church? If then both in England, France, Germany, and other countries, by the testimonie aswell of protestants as Catholikes, all they that in faith and religion agree with the church of Rome, bee taken for members of the same church: would any man master of his owne wits make any difficultie to grant that all such may be said to bee of the church of Rome? And that therfore the church of Rome may bee taken to cō prehend all them of what nation soeuer they bee? what warrant I can bring for this out of the ancient writers shalbee shorrly after shewed; though this matter be in it self so sensible and almost palpable, that hee must needs confesse himself to be little better then a verie blockhead that cannot vnderstand it. yea M. Abbot presently after shewes himself to perceiue that well enough, for better aduised he admits it for true, and disputs against it in this manner. Be it so, that the church of Rome is vsually taken to signifie other churches submitting themselues to the church of Rome; yet it doth not comprehend other churches that do not submit themselues to the same, nor acknowledg her chiefty [Page 253] As the protestant churches in Europe, and some schismaticall churches in Asia. Ah sir, you shew cleerly enough that you vnderstood before that distinction of mine, why then did you that wrong to your owne reputation, as to confesse your self to be one of those Doctors that could not conceiue it? You meant then (belike,) to make some simple foole beleeue, that I to vphold my part was forced to coyne a new found distinctiō neuer heard of before: but the wind being presently changed, it is but an ordinary and vsuall distinstion, and may bee answered in the manner that you haue endeuored to answere it. To which I replie briefly and roundly, that those churches which acknowledg not the chiefty of the church of Rome, or do obstinatlie denie any other article of the christian faith professed by the same church, be no Orthodox nor true churches at all; but either hereticall or schismaticall congregations, members onlie of the malignant church. And therfore though the church of Rome do not comprehend them, yet it doth neuertheles comprehend all Orthodox and Catholike churches. That all those malignant churches, and euerie member of them that either err in matter of faith defined, or are by schisme deuided from the church of Rome be no true churches at all, To omit diuerse other arguments, (because this is not a place to handle at large that question) let these few testimonies suffice. Saint Austin saith. He that beleeueth any false thing of God, or [Page 254] of anie part of the doctrine that appertains vnto the edification of faith,Aug. l. quest. in Math. q. 11. Si enim falsa de deo credit, vel de aliqua parte doctrinae quae ad fidei pertinet aedificationem, ita vt non quaerentis cunctatione tentatus sit, sed inconcusse credentis, nec omnino scientis opinione atque errore discordans, Haereticus est, & foris est animo, quamuis corporaliter intus videatur. & that not doubtingly, with a mind to bee better enstructed, but resolutely & obstinately; hee is an heretike, and in soule out of the church; though in body hee seeme to liue in it. which elswhere he repeats coupling schismatiks and heretiks together, and declaring both their congregations to bee no part of the Catholik church in these words. we beleeue the holie church, that surelie which is Catholike.Idem de fide & Simbolo ca: 10. Credimus & sanctam Ecclesiam, vtique Catholicam: nam & haeretici & schismatici, congregationes suas Ecclesias vocant. Sed Haeretici de deo falsa sentiendo ipsam fidem violant: schismatici autem discissionibus iniqùis a fraterna Charitate dissiliunt quamuis ea credunt quae credimus. Quapropter nec haereticus pertinet ad ecclesiam Catholicam, quae diligit deum; nec schismatitus, quoniam diligit proximum. for heretikes and schismatikes do call their congregations churches: but heretikes beleeuing false things of God do breake their faith; and schismatiks by wilfull diuisions do leape from brotherly charitie: wherfore neither doth the heretike belong to the Catholike church, bicause shee loues god: nor the schismatike, for that shee loues heir neighbor. which doctrine he might haue drawen out of Saint Ciprian, who vnder the name of the Novatians doth teach: That heretikes be like vnto Apes; who though they [Page 255] bee no men,Ciprian. epistola 73. ad Iubaianum. Nouatianus simiarum more (quae cum homines non sint, homines tamen imitantur) vult ecclesiae Catholicae auctoritatem sibi & veritatem vindicare, quando ipse in Ecclesia non sit, imo, &c. yet do counterfeit men: so heretikes, albeit they bee out of the church, yet do chalenge to themselues the truth and authority of the church. with them accordeth Saint Hierom saying. when you shall heare of any Christians that take not their name from Iesus Christ,Hieron. co. lucif in fine. Sicubi audieru eos qui dicuntur Christi, non a Iesu Christo sed a quoquam alio nuncupari, vtputa Marcionistas, valentinianos, montenses: scito non Ecclesiam Christi sed Antichristi esse synagogam. but frō other men, as Marcionists, valentinians, (or such like as are now a daies, Lutherans, Zuinglians, &c.) be you well assured, that they belong not to the church of Christ, but to the Sinagogue of Antichrist. Out of this sound doctrine of the ancient fathers, and approued doctors, M. Abbots obiection is easily solued. For albeit there be many erring congregations, which would gladlie bee called churches, and do chalēge to thē selues the name and authoritie of the church, which the church of Rome doth not comprehend: yet those congregations being no more true churches, then Apes be men: the church of Rome maie bee truly said to comprehēd all the Catholike church, though it do not containe any of thē: they being for their ertors in faith, and disvniō in matter of religion, by the verdict of the aunciēt fathers esteemed rather schismatikes & parts of sathās sinagogue, then any members of Christs Catholike church.
[Page 256]I am not ignorāt that there be certain good fellowe Libertins, who more willing to please men with plausible doctrine, then to acquaint them with Gods iust iudgments, And to make some shew that theire church hath been alwaies a member of the visible Catholike church do teach, that even schismatikes and heretikes (so they erre not in some fundamentall points of religion) be notwithstanding reall and true members of the Catholike church. Against whose error I meane god willing to make a chapter in this booke, wherfore I will not here stand to confute it: But admitting it here for passable, I do not see any reason why in the waie of that opinion, the Roman church may not comprehend even those vnpure churches too. For albeit they do not acknowledg the chiefty of the Roman church, nor agree with it in all articles of faith yet they acknowledging the Roman to hold all those fundamentall articles of faith, must needs grant that they do agree with it in all points that are of necessitie to bee beleeued. On the other side they cannot deny but that they are all descended out of the same Roman church; not being able to shew any other stocke or pedegree, out of which their church is issued and sprung. why then should they not yeeld that honor vnto the same, as to acknowledg themselues members of her from whom they deriue their descent and pedigree? and with whom they do agree in all fundamē tall points of doctrine, though in some other [Page 257] (not necessarie in their opinion to be beleeued) they do dissent from her? Neither is that example of the Roman Empire well applied by M. Abbot: For albeit there were and bee many kingdomes in the world besids the Roman Empire, not subiect therto, nor any mē bers therof: yet there be not, nor cannot bee many christian churches, wherof the one is not a member of the other. For all Christian creeds do teach vs to beleeue, that there is but one only church, not many:Ephes. 4. Cant. 6.8 One spouse of Christ one body of Christ, vna est columba mea, &c. which is the common doctrine of the auncient fathers, after S. Ciprian and Saint Austin, who haue made whole treatises of the vnitie of the church. So that though there be many distinct kingdomes independent one of the other; yet there cannot bee many such churches; but all and euerie particuler true church is a true member of the one only Catholike church. All of them perfectly agreeing togither in society of faith, in vnity of sacraments and in forme of government. Consequently, the head & mother church, (such as before I haue proued the Roman church to bee) may convenientlie bee vsed to signifie all the rest. No man denies the more proper signification of the church of Rome to bee the city or Diocese of Rome it self; in which sense Albertus Pighius doth truly say of it, That it is a particular church, and not to be taken for the vniuersall church: Notwithstanding it is [Page 258] in more large signification often taken for the whole Catholike church, not only of moderne writers, but also of the most ancient and holy fathers. to witnes wherof I take these few following. Saint Ciprian sent the copie of Antonianus letter to Cornelius bishop of Rome,Cipr. epistola 52. to assure him that the said Antonian did comunicate with him, that is, with the Catholike church. vt scires illum tecum, hoc est, cum Catholica ecclesia comunicare. where that most learned prelate, and glorious Martir put as a thing by it self well knowen, that to comunicate with the pope of Rome, is to communicate with the Catholike church with him accordeth Saint Ambrose,Ambros. oratione defratic Satyro. relating how his brother Satyrus was cast on shore in Sardinia or therabout, where Catholiks and heretiks were blended and mixt together: and being desirous to bee baptised by a Catholike Bishop, when one was presented to him to do that good office, he to trie wh [...]ther he were Catholike or no, demaunded of him. Si cum Catholicis, hoc est, cum Romanis consentiret. If he did agree with the Catholikes, that is to say, with the Romanes. Putting as we do now Roman for a certaine marke, and as it were an explication of a true Catholike. The like doth Saint Hierom, when he asked of Ruffinus, what faith hee professed,Hic oni. Apol [...] c [...] Ruffinum. whether that that florished in the church of Rome, or that which was contayned in the bookes of Origine? [Page 259] Si Romanam responderit, ergo Catholici sumus. If hee answere the Roman faith, then bewe Catholiks, and free from the errors of Origen. where he setteth the Roman faith, to signifie the Catholike faith, yea sheweth that of the Roman faith, Christians are denominated Catholikes. The same doth the auncient christian poet Prudentius chaunt in these verses.
This godly and holy man esteemed it all one to yeeld your self to the Catholike partie, and to vnite your self to the sea of Rome. So did that puissant Christian Emperor Theodosius the younger, when hee exhorted the Bishop of Berca and his followers, to declare themselues approued priests of the Roman religion; imploing the Roman for the Catholike religion, which was with all persons so vsuall and current in those better times,Concil: Ephesin. Tom. 1. c. 10. that even the old rotten Arrian heretikes did by the same name of [Page 260] Roman, designe all true beleeuers, as may bee gathered by that godly Historiographer Victor Bishop of vtica in Africke: who relateth, how locundus, to diswade the cruell Arrian Theodoricus,Victor vti: de pers: vand: l. 1. the kings sonne, from putting a Christian to death vsed these words. If you put him to the sword, the Romans will honor him for a Martir. By the word Romans, signifying the true Catholikes. And another worthy witnes heerof is Gregory that learned and Zealous Bishop of Toures, who citing these words of the Arrians,Greg de gloria Martyrū l. 1. c. 25. Quia ingenium est Romanorum, doth enterlace this explication, Romanos enim vocitant, nostrae religionis homines) they do cōmonly call men of our religion (to wit, the true Catholiks, by the name of Romans. These ancient graue and renowmed authors may serue to convince any reasonable man, that the name Roman both anciently did, and now verie well maie comprehend all the true beleeuers of the vniuersall world. what shall we then say to M. Abbot, that in all his reading (as he confesseth to the reproch of his ignorance) could never light vpon any one that by the Roman church, did signify the whole Catholike church? He must acknowledg either that there remaineth very much in antiquity, which hee hath not yet read; or that passing ouer much in post, was not at leasure to marke that which made against himself. Hee found the East and the west, the Greeke and Latin churches: but hee could neuer find, that by the Roman church was signified the vniuersall [Page 261] church. Be it so good Sir, bicause you will needs haue it to be so, that you through the dimnes of your sight could not discerne that which stands on record in Saint Ciprian, Saint Ambrose, Saint Hierome, and diuers others well knowen and approued Authors: doth it there vpon follow, that no man els could do it? or that I vpon the acknowledgment of your want of reading the fathers, was presently blanked, and had not a word to say? Alas seely man haue you neuer heard of this triviall Adage? Bernardus non vidit omnia. If that enlightned and Eagle eied Abbot did not see all; what maruell though a poore purrblind Abbot ouersee & mistake many things? Learne gentle sir by this little, not to beare your self to confidently vpon your owne reading; be you well assured that there bee many worthy things in antiquitie, that you haue not read; manie also that you do not vnderstand: and not a few (if I do not greatly mistake) that you having both read and vnderstood, yet will not acknowledge, for feare of hurting your owne cause. Out of the premises it followeth most manifestly, that the word Roman (taken in that larger signification) is no tearme of diminution, nor abridgeth) the whole vnto a part, but is of as large extent, and hath the same latitude, with the whole Catholike and Orthodox church. So that whosoeuer is of the Roman church, is a true member of the Catholike church. And on the other side, whosoeuer will [Page 262] bee esteemed a mēber of the Catholike church must not refuse to be made a member of the Roman church. It only seperateth Catholikes from heretikes,Epist. 73. who like Apes (to vse S. Ciprians tearme) counterfeit the Catholike, & would verie fayne bee so saluted: but because they will not acknowledge,Epist. 45. radicem & matricem, (as the said Doctor speaketh elswhere) the originall & mother church of Rome, they cannot bee liuely branches & true children of the same.
Optatus l. 2. co. parmen. The Donatists (as Optatus wisely noteth) because they seperated themselues from the cōmunion of the church of Rome, avouching their particuler sect to bee the whole church, were no part of the whole: but lay like rotten boughes cut of from the body of the Catholike church. In the same tearmes stand protestants & all other sectaries of what sort soeuer they be, that after the fashion of Donatists diuide themselues from the same church of Rome, and make peculier seperations. And if the particular church of Rome would and could forsake their Ancestors faith, and divide it self from other Catholike churches as protestants do, And neuertheles avouch it self alone to be the whole church: then in deed it might well incurr that censure of Optatus. But because it cannot so do, being by the vertue of our Saviours prayer, and continuall assistance of the holy Ghost, alwaies preserued from all error in matter of faith: therfore it cannot bee separated frō the rest of the Catholike church, as the Donatists were, but [Page 263] be perpetually so closelie vnited, & inseparably associated with it, that whosoeuer ioyneth himself with the church of Rome, doth euen therby enter in to societie of the whole catholike church. which the same ancient prelate Optatus doth teach in these most expresse wordes which I haue cited before. Si [...]icius, [that now sitteth S. Peters success [...]r in the chaire of Rome] is our cōpanion, with whō the whole world by enter course of formed letters, agreeth with vs in one vniforme societie of comunion. Behold how by societie with the Bishop and church of Rome, the Bishops of Afrike entred into cōmunion, and kept correspōdēce with the vniuersall church dispersed ouerall the whole world.
4 M. Abbot would gladly learne, seing that in anciēt time whē there were very manie heresies, the additiō of Catholike was taken for sufficiēt to distinguish the Orthodox from all kind of sectaries; why it will not now serue the turne, but that Romā must bee added thervnto. The answere is readie, because sectaries bee waxen more audacious now, thē they were of old: for in S. Austins daies,Aug [...] til. cred c. 7. albeit the heretikes c ueted to be called Catholikes, and so did call themselues, putting names of reproch vpon the true beleeuers, as Protestants vse to do now: yet as the same most trustie Doctor witnesseth: when any stranger came to demaund of them, which was the Catholike congregation, Idem de vera rel. c. 7. they alwaies directed and sent them to the true Catholike, & not to their owne, well knowing that hee who enquired after the Catholikes, meant not their sect. neither [Page 264] could they otherwise bee well vnderstood, vnles they called the true church by the same name, as it was called all the world ouer.
But the heretikes of our times having put on more brasen faces then their predecessors, though there be no vniuersality neither of time, place, or people in their congregations; yet forsooth will needs bee called Catholiks, by Antiphrasis or contraries (belike,) vt Lucus dicitur a Lucendo, quia minime lucet, lucus that is Latin for a wood is deriued of lumen, light, because in it is litle light; so Protestants may be named vniuersalists, bicause there is among them litle or no kind of vniuersality. To the purpose then, to declare what manner of Catholiks we meane, wee add Roman: to signifie that we vnderstād not a counterfeit, or corner catholike that lay lurking in obscurity for a thousand yeres together, and whose faith was neuer spred one quarter of the world ouer. But such Catholikes as ioyne with the church of Rome, whose faith and religion was first cōmended in the Apostles daies, and hath continued ever since vnmoveable, and besids hath florishedd in all christian nations of the world, and therfore is indeed truly Catholike. Our coniunction therfore with the Roman church associateth vs with the faithfull not only of all Europe, Afrike, and Asia; but also with the faithfull of the East and west Indies and of all the world besides.
[Page 265]wherfore M. Abbot was fowly deceiued, when he said that the word Roman, was a tearme of diminution, or that it abridgeth the whole vnto a part; wheras the Roman is fully as large and ample, and hath the very same, and no narrower limits and borders then the Catholike faith and religion: excluding none of any nation of the world out of that communion, but heretiks only and schismatiks, and such like counterfeit Catholikes. And let him and his companions that blush not to lay that imputation of sect and schisme vpon the Roman church declare if they can, from what church the Roman deuided it self? in what popes daies it became schismatike? And in what countrie was the vnity of the true church then preserued? None of all which if they bee able to declare, we must needs take their words for wind, if not for passionat and womanish scolding without any colour of reason.
I maruell where M. Abbot hath read, that it is the peculiar badg of Antichrist, to chalenge to him & his alone to be the whole church of Christ. May not Christs lieutenant on earth chalenge that truly, which Antichrist by intrusion will presume to do vniustly? Or is there no whole church of Christ in the world out of Antichrists tents? And may he not rather be thought to rove at random, then to speake in his right senses, that averreth Antichrist to bee willing to stand for Christ, and to professe to fight vnder Christs banner? against whom as the holy scripture and ancient [Page 266] fathers most manifestly teach, hee will proclayme open warr, and do the vttermost of his most wicked endeauor to cōpell all Christians openly to forsake and forsweare Christ too, and that not covertly and by consequencies, but in plaine and formall tearmes, and to acknowledg no other soueraigne lord besids himself. wherfore to conclude this section, let the indifferent reader duly consider whether I haue deliuered in sufficient premises to proue, that the church of Rome may be vsed to signifie any church of the world, that in faith and religion doth agree with it. My promises are, not the practise only of Catholiks but also of Protestants, who in all countries giue vs a name taken from the church of Rome, as Romanists or Papists; to signifie that we all be members of the same church in what countrie soever we dwell; And not only men of our d [...]es do so commonly speake, but in ancient tymes also it is as well recorded of the Orthodox fathers as by heretiks; that men of all countries who imbraced the true faith were called Romans, as I haue once before proued at large. wherfore it is no novelty to avouch the church of Rome to comprehend all the true Christians of the world. Against which it maketh nothing that heretiks and schismatiks be no members of the church of Rome: for they be no better then rotten boughes cutt of from the vine, & like scattered sheepe out of Christs fold, wherfore no part nor parcell of Christs church.
THE FOVRTH Paragraffe.
NOw to M. Abbots second sophistication. The Roman church by your rule is the head, and all other churches are members to it: but the Catholike comprehendeth all. Ergo, to say the Roman is the Catholike church, is to say, the head is the whole body.
To which I saye first, as I said to the former argument, that it is missshapen, and by the like it maie bee proued, that their English church is not the Catholike church, which M. Abbot is content to grant. Se [...]ondly I say, that it is a fault in arguing when a word is vsed Metaphorically, to take hold vpon anie other property of the Metaphore, besides that wherin the resemblance lieth. I gaue for example, that our blessed Saviour is called a Lion for his invincible fortitude. Now if anie man would out of that metaphore argue, that our Saviour had foure feete, bicause a Lion hath so, he should be not only ridiculous, but also blasphemous. In like manner though the church of Rome be by vs called the head church, bicause of her superiority: [Page 268] Yet doth it not follow, that anie other properties belonging to a head, be of necessity attributed to the same church. And to our present purpose, though a head cannot be called by the name of the whole, it being but one part of the whole, called dissimilare, that consisteth of diuers parts, one vnlike to the other; yet might the church of Rome, not withstanding that it is the head, be called by the name of the whole Catholike church. For that the Catholike church is, totum similare, a whole consisting of parts, that bee all a like as the aire is: every part wherof is called by the name of the whole, as euery part of the aire, is called the aire, euery part of water, is called water: so every particular church, that is part of the Catholike church, may truly be called the Catholike church: though it be not the whole Catholike church. To which M. Abbot after much idle speech mingled with scornfull scoffing, answereth nothing els in effect, but that hee had said before, these be his wordes.
TAke a head in what sence you will, it must needs bee a distinct part from the rest of the body, and then repeats his goodly argument in these tearmes. The church of Rome is by their learning the head of all other churches, and all other churches are as the members and body of this head. But the Catholike church comprehendeth all both head and body. To say [Page 269] then that the Roman church is the Catholike church is all one, as if a man should say, the head is the whole bodie. After which he addeth, who can speake more cleerly then I haue done? where if you wilbe his favorable and fast frind, you must applaud him and say, that no man is able to do better, nor to set it out more cleerly then hee hath done. A high conceit of his owne writing, vttered with vanity enough. Now of mee his poore Antagonist hee saith, who can answere more absurdly then he hath done? I haue put him to his trumps I warrant him &c: to omit much such trumpery which followeth, without any fortification of reason, or temper of modestie.
I am so farr of from being troubled with his trumpes, which are nothing els indeed then very frumpes (besids that one old halting spurgald Iade of an argument so confusedly set downe by him, even there where hee crakes most of cleernes) that I will do that for him, which hee blinded with self loue imagined impossible for any man to do, to wit; I will put downe his argument more cleerly and formerly, then he hath done himself, as every scholler that can Iudge of the forme of an argument may easily perceaue, in this manner. No part can be the whole, but the church of Rome is but a part (to wit the head of the church) Ergo it cannot be the whole. This his so often repeated argument, without any new fortificatiō, [Page 270] needs no other refutatiō, than that which hath been once or twice giuen before.
Thus at length we come to the end of M. Abbots first chapter, which was diuided into fower sections or parts; and haue by the helpe of Gods good grace both defended and proued that supreme commanding power of Iurisdiction, which consisteth in the chief government of Christs church vpon earth, to haue been by our blessed Saviour first established and placed vpon the person of S. Peter Prince of the Apostles; that there should be perfect vnity in his Ecclesiasticall kingdome: then that the same might endure not for tearme of S. Peters life only, but alwaies continue vnto the worlds end, He ordained that S. Peters successors the Bishops of Rome should enioy the same soveraigne authority, ouer the whole Catholike church vntill the worlds end. which I made good specially by the confession and acknowledgment of the greatest Patriarks, most learned and best approued Prelats of the East churches; because the better learned Protestants do after a manner grant vnto the Bishop and pope of Rome,Of this read more in the note at the end of this chapter. as patriarch of the west, supreme authoritie and Iurisdiction ouer all the west churches. Moreouer, because the protestants do all and some obiect that fact of the African Bishops, wherin they seemed to deny appeales of all vnder the degree of Bishops vnto the court of Rome, as an argument of great moment against the said supreme commanding power of the sea [Page 271] of Rome, I haue produced testimonies of the most ancient, and best learned Bishops and Doctors of the African church, averring the Iurisdiction of the church of Rome ouer themselues and their countrie. So that there can remaine no scruple in the vpright and iudicious Readers vnderstanding, but that the Bishop of Romes supremacy hath been acknowledged, witnessed and obeyed all the world ouer, even in the pure times of most florishing Christianity. And consequently, that all they who desire to bee sound and perfect Catholiks, must imbrace and professe the faith and religion of the same Roman church, or els be content to bee reckened in the rew of hereticall or schismaticall Congregations. And as in this life they willingly take part with them in their schisme and errors: so they may assure themselues (vnles God giue them grace to repent) to bee against their wils, sorted with them in the finall separation at the last day, and to haue their vnlucky lott with them in the lake euer burning with fire and brimstone. from which our most mercifull Lord and sweet Saviour Christ Iesus deliuer all them that professe his truth and holy name. Amen.
M. Richard field Doctour of diuinity in his fift book of the church printed at london 1610. of the bishop and church of Rome hath these positions.
FIrst in the 32. chapter: that the Bishop of Rome doth succeed S. Peter in the Bishoprique of the City, and in the honour of being one of the prime Bishops of the world.
Secondly in the 34. chapter: that the church of Rome was head of all churches, that is first in order and honour among them, but not in absolute supreme commaunding power.
3 That the same church was in more speciall sort head of such churches as were within the Patriarchship of Rome, as was all the west church.
To which effect his maiesty of England (our soueraigne lord) writeth to all Christian Monarches:Pag 46. If there were yet question among the Patriarches for the first place, I would with all my hart giue my consent that the Bishop of Rome should haue the first seat. I being a westerne king would go for the patriarch of the west.
4 That the Bishop of Rome had the care of all churches, not as absolute supreme commaunder, but as most honorable among the Bishops: who were first to be sought [Page 273] vnto in matters requiring a common deliberation, and from whom all things generally concerning the state of the whole church were either to take beginning, or at the least to seek confirmation, before they were generally imposed and prescribed.
The same Doctour in his preface to the reader teacheth, that to compose variances rising between Patriarches and their Bishops, or among themselues, he that was in order and honour before the rest might lawfully interpose himself, and in his synode iudg of such differences. And in such cases as could not be so ended, or that concerned the faith, and the state of the whole vniuersall church, there remained the iudgment and resolution of a generall councell, wherin the Bishop of the first sea (that is the Bishop of Rome) was to sitt as President and moderatour.
Obserue how easily that which we teach of popes the supremacy may be gathered out of these principles. for if it appertaine vnto the Bishop of Rome as prime Patriarch, to compose the differences rising betwixt other Patriarches and their Bishops; if he must be principally sought vnto for finall resolutions in matter of faith; if care of all churches belong to him and from him all thinges generally concerning the state of the whole church, were either to take beginning [Page 274] or els to seek confirmation: let any vnderstanding man exercised in gouernment tell me, how Patriarches and Bishops may be conuented to appeare without commaunding authority; and how without compelling power, the popes finall determinations would be of all parties obeied.
THE SECOND CHAPTER.
The comparisons betweene the Donatists and Papists iustified and enlarged, page 51.
IT is a meere vsurpation wherby the Papists call the Roman church the Catholike church, and the same that the Donatists of old did. They held the Catholike church to be art Cartenna in Africk, and the Papists hold it to be at Rome in Italy.
THis cōparison is a fond new deuise of M. Abbot, wherin there is skarce one spark either of wit or learning; wherfore it deserued rather to be abridged or wholy cāceld, then to [Page 276] haue been enlarged. Iustified it can never bee, because it hath not many true words in it. Take a tast of this first branch which is false on both sides. for neither was Cartenna in Africa, but in Mauritania: nor did the Donatists hold their pretended Catholike church to bee at Cartenna, but esteemed the Rogatists (who so much magnified Cartenna) to be wicked Schismatiks, altogether vnworthy the name or communion of their supposed Catholik church; as S. Austin (M. Abbots owne author) doth testifie,Aug. Epist. 48. in the place cited by himself. was hee not then fowly mistaken to father such a strange vntruth vpon S. Augustin? And on the other side, is it not a prodigious impudent assertion to avouch, that wee Catholiks do maintaine the Catholike church to be inclosed within the walls of Rome, or confined in those quartiers, as the Rogatists did their church to be concluded within the Coastes of Cartenna? wheras we teach it to bee dispersed all the world ouer.
I Confesse I committed some oversight by vnderstanding that generally of the Donatists, which belonged only to the Rogatists. Let this be amended thus. The Donatists did set vp a particular church, all of them first in the south of Africa, some afterward (as the Rogatists) at Cartenna in Mauritania. And so haue the Papists done at Rome in Italy. Against which M. Bishop giues two exceptions: [Page 277] First, that they do not hold the Catholike church to be inclosed within the wals of Rome, as the Rogatists did theirs within Cartenna: but do say that it was dispersed all the world ouer; wheras the Rogatists congregation was holden to be confined within the bounds of Cartenna. The first part of which answere on their behalf is false; and the second part concerning the Rogatists is vayne: for it is false that the Romish church is dispersed over all the world: because the Greeke and Easterne churches disclaime subiection to the church of Rome; and although the communion of the church of Rome be farr larger then that was of the Rogatists at Cartenna; yet doth neither of them containe any more then a part. And we cannot doubt but that the Rogatists would as w [...]llingly haue had the whole world to ioyne with their church, as the Romans: And so it was not by position of doctrine that their church was not of larger extent; but forwant of better successe. And the exprobration of the same mad fancy lieth vpon the church of Rome, to wit, that whosoeuer in the further parts of the world shalbe desirous of salvation, vnles hee come to Rome, or into some place where hee may meete with a Popish priest, he cannot be baptised or reconciled to God. As touching the second exception though it bee not generally true, that the Donatists placed the Catholike church at Cartenna, yet it is not altogither vntrue. because the Rogatists were a kind of Donatists, albeit devided from them by schisme. Againe although the Donatists did not place the Catholike church at Cartenna, yet they designed [Page 278] the place therof to bee Africa; for albeit they acknowledged the church by the Apostles preaching to haue been spred ouer all the world; yet they held that it was perished in all other parts of the world, and onlie remained with their part in Africa: they did not exclude the rest of the world out of their communion, so they would be of their opinion. The foundation of their church was laid in Africa, and from thence they would haue it dispersed all the world ouer. In the same sort standeth the mattr with the Papists, they tell vs that the other patriarchall seas are all either extinguished or fallen into Schisme, and the Roman church only remayning: whence all other churches of the world are to be reduced to the Pope.
They tell vs of strange wonders done amongst the Indians, whither they know it vnlikly for vs to come to search out the truth: but those nations pretended to be converted by them, are either colonies of their owne, or some Infidels forced to accept of Baptisme without religion, or such as by wiles they haue surprised. Thus is M. Bishop by avoyding to be a Donatist by putting the matter ouer to the Rogatists, become both a Donatist and Rogatist, by tying the seate of the Catholike church to one only particular place.
M. Abbot perceiuing well that hee had behaued himself exceeding drowsily in that comparison between the Donatists and Catholikes, yet being (as it seemeth) over farr [Page 279] in loue with his owne conceit simple though it were, would not so giue it ouer: but to make vp the full measure of his folly, will needs go forwards with it; and endevoreth not only to iustify that which he had before written, but doth also make some new additions. If I could perswade my self that my time should bee fruitfully spent in answering him at lēght, I would not desire greater advantage to be given mee, to display and laie open to the view of the world his lacke of Iudgment, lacke of learning, and l [...]cke of honestie: but considering that this cōparison can be no great matter of edification to the Reader, I hold it not worthy anie amplification, but will abridg it as much as I may: yet so, that no substantiall point of it be left vnanswered. M. Abbot not finding any poore meanes to vnderproppe his palpable absurdities, is driven to confesse them in the very first branch, and doth therfore post that over to the latter place, and preposterously maketh answere before vnto the secōd part of the comparison; which was, that we Roman Catholiks do not tie the Catholike church to the City of Rome, as the Rogatists did theirs to Cartenna. For we hold that men may be baptised and saued in anie part of the world, without repayring to the City of Rome, or to the coastes adioyning neere thervnto; wheras the Rogatists did hold, that in what part soever of the world any persō were cōverted, he must of necessity go vnto Cartēna, or therabouts to bee baptised and obtaine salvation. [Page 280] To which M. Abbot replies that the former part on our behalf is false. because our church is not spred ouer all the world, and therfore saluation cannot bee gotten all the world ouer. for that to obtaine salvation as he saith, a popish priest must needs be foūd out. This reply is not to the purpose. For whether our church bee spred ouer all the world or no, of which more shalbe said presently: yet it is certainly knowen to be in diuers great monarchies besids Italy: in all which if any person be to be baptised or reconciled, we send them not to Rome to receiue those sacraments, but administer them in the place where the person is by the inspiration of God converted, which is cleane contrarie to the doctrine of the Rogatists, that exacted the personall repaire of all such convertites to Cartenna, or to her confines which doth most cleerly ouerthrow M. Abbots answere. Yet to bolster out his flaggy resemblance he addeth, that it was not by position of doctrine, that the Rogatists forced all convertits to come into that country; but because they had not any Bishops of their sect els where, which if they had had (as no doubt they desired to haue) then they who were touched with the preaching of the Gospell, might haue been baptised by them in any other country where these godly prelats were. To which I reioyne, that had there been Rogatists all the world ouer as they desired to bee, thē there had beē no place for this brāch of the comparison, which [Page 281] likeneth the Roman Catholikes to the Rogatists, in that they bee both of them priuate and confined within the compasse of some particular places. M. Abbot therfore full wisely goeth about to vphold his former resemblance by the quite ouerthrow of it. for herein (said he before) stands the resemblance betwene the Papists and Rogatists, that both of them do restraine the vniuersality of the Catholike church to one particular place or country. And now confessing the Papists cō munion and fellowship to be farre larger thē the Rogatists, he flies to this silly shift, that the Rogatists desire to haue their church as largly extended as the Romanists, that is both of them all the world ouer. So that the wind being come round about and sitting now in the cleane contrary corner, the resemblance is to be turned the other way; to wit, that as the Roman church desireth to be spred all the world ouer, so did the Rogatists. But good Sir tell me I pray you, is it sufficient to make a church Catholike to desire to be dilated all the world ouer? Then without doubt not only Rogatists, but all other sectaries too, were also Catholiks; for none of them suerly wanted that desire. yet being bastard slips, and destitute of that vertue, which proceedeth by the trunck of true succession from the right roote, they could neuer be generally receiued all the world ouer, and therfore could not bee called Catholikes. wheras the Roman church ingraffed by the Apostles in to the true Oliue [Page 282] Christ Iesus through the force of his blessed passion, and by power of the holy Ghost, hath not only desired to spred her branches into all nations, but hath actually performed that her holy desire. for truth is strong, and doth prevaile. wherfore it alone hath worthily archieued the name of Catholike, which all other congregations haue in vaine gaped after and desired.
Obserue by the way M. Abbots grosse ignorance in two points of our doctrine: the former, when he imagineth vs to hold that no man can be baptised to saluation without hee meet with one of our priests. wheras we teach the Baptisme even of Protestants, be they men, be they women, to bee availeable to saluation. The latter, in that he affirmeth vs to hold the same of reconciliatiō; we teaching that any person of discretion may by true contrition and repentance obtaine saluation, albeit they cannot meete with any priest. Let therfore these his assertions be scored vp for an after reckening.
Now to the second exception, albeit the Rogatists were a Cantell or fragment broken out of the Donatists, yet they by their division from them forsooke the name of Donatists, and tooke their owne proper name of Rogatists, and in that question of the true church were at open warr with the Donatists. so that it was a grosse ouersight in M. Abbot to say the Donatists held the Catholike church to bee at Cartenna: Because they esteemed no better [Page 283] of that church at Cartennna then of a den of theeues. In like manner they of Cartenna reputed the Donatists for damned creatures. wherfore albeit the Rogatists in some other matter, wherin they did agree with the Donatists, might haue passed vnder that generall name: yet they could not in that point, wherin they were at so great square. It is then cleere that M. Abbots error therin cannot bee excused.
well if he hath hitherto behaued himself like one that being half a sleepe knew not well what he said; yet now being awaked by his aduersary hee will (no doubt) spitt on his fingers, and take better hold, secundae enim cogitationes sunt prudentiores. To it then Iollie Sir, touch the Papists home, and if you cannot force the Rogatists vpon them, yet driue them at the least to be Donatists, and you shall do somewhat. That (saith M. Abbot) I will easely performe by this new framed resemblance. like as the Donatists held the Catholike church to haue perished in all other countries, and to haue remayned only with their part in Africa, and desired that from thence it might be spred into all other nations: Even so the papists tell vs that the churches in all the farr parts of the world haue failed, that the patriarchall seas are all fallen away, and only the Roman remayneth, whence the rest are to be reduced to the obedience of the pope.
This loe seemes to be something. True it is that the Donatists did in many things [Page 284] things counterfeit the true Catholiks, and among the rest pretended (as all other heretiks cōmonly do) that their congregation was the only true reformed church, and that the readie way to saluation was to enter into their society. But this is so triviall and common aswell to the true Catholike, as to all maner of dissēbling cōgregatiōs that hee who delights to enlarge himself therin, shall but loose his time, abuse his reader, and purchase to himself the reputation of a trifler. yet let vs descēd to the particulars of this new coyned comparison, and see whether it will abide the touch ar noe. The Roman church and the Donatists did not agree in the first point of that resemblance. for wheras the Donatists held the church to haue perished all the world ouer, saving in some part of Africk: the Roman Catholike doth not hold the true church to haue perished all the world over, saving in Italy, or in some parts of Europe: but teacheth that it hath alwayes continued, and even in this last hundreth yeeres, to haue gained more both in the East and west Indies, then it hath lost in these parts of the world. Secondly, it is not long sithence all the patriarchall seas did opē ly agree with the church of Rome, to wit, in the yeare of our Lord god 1439. as may be seen in the councell of Florence, and by the profession of faith which Ioseph patriarch of Constantinople,Concil. florent. sess. 25. then and there made in these words. whatsoeuer the Catholike church of our Lord Iesus Christ, which is of old Rome [Page 285] doth beleeve and worship;Ioseph miseratione diuina Constan. Patriarcha. Quoniam ad extremum vitae mea perueni, idcirco pro meo munere dilectis filijs benignitate dei meam sententiam his literis palam facio. Nam quae Iesu Christi catholica & Apostolica Ecclesia Roma veteris sentiat ac celebrec, omnia me quoque sentire credereque profiteor, at ipsis plurimum acqui [...]sco. Beatissimum autem Patrum Patrem ac Summum Pontificem Roma (que) veteris Papam, domini nostri Iesu Christi vicarium esse concedo, &c. datum Florentiae 8. Iulij, anno 1439. all the same do I confesse my self to beleeue and thinke, and thervnto do yeeld my perfect consent. And I do further confesse, the most blessed father of fathers, the chief Bishop and pope of Rome, to bee the vicar of our lord Iesus Christ. To these points of doctrine, and to all other of the church of Rome, did at the same time subscribe the legats and deputies of the other three patriarchall seas, Alexandria, Antioch, and Ierusalem; as is recorded in the same councell. In which faith continued the said three patriarchall seas, till the yeare of our lord 1517, (when Luther began his tragedy) as stands of record in the generall councell of Laterā held vnder Leo the tenth. where the obedience also of Peter Patriarch of the Armenians vnto the church of Rome was presented by his orators since which tyme (as somtimes also before) albeit those churches for the greater part fell often away into schisme and heresie; yet there remained alwaies, and do to this time continue still among them, many good soules that do constantly retayne and keepe the true doctrine of the church of Rome in all points. And the Greeke church hath in Rome [Page 286] it self a Seminary (as many other nations haue) at this daie, to breed and trayne vp their young students, as in all other vertues and pietie, so principally in the true faith of the church of Rome. wherfore albeit the publike face of religion be now in those churches as it is in our countrie, yet there want not true Roman Catholikes in those parts no more then there do (God be thanked) in our country to baptise, reconcile, and to perfome all other christian duties appertayning to the rites of the Roman church. whence it followeth, that there are two vntruthes in the former part of M. Abbots new resemblance; for we are so farr of from saying the Catholike church to be perished ouer all the world, that wee affirme it rather to be at this present day much increased and multiplied, which doth controwle the former part of M. Abbots position: we say more ouer that in those verie patriarchall seas, though the outward face of religion be disfigured and corrupted, yet doth the Roman religion remayne there entire and sound, though not openly countenanced by the state, yet by the godly practised in secret.
Let vs now proceed to the second particularity, to wit that the Donatists laide the foundation of their church in Africa, and from thence would haue had all other churches to haue bene restored to their former integrity: when did they begin to laie that foundation? about 300 yeares after Christ in constantine the great his raigne. who was he that laid that [Page 287] foundation? One Maiorinus or Donatus, of whom the rest tooke their name, doth it not herehence (that I go no further) presently appeare a great difference between the church of Rome, and the church of the Donatists? The church of Rome began in the Apostles dayes, and had for her chief Architects the princes of the Apostles S. Peter, and S. Paul; wheras the Donatists began their revolt from the said church of Rome 300 yeares after, vnder the afore said blind guides. wherfore there is no comparison to be made betweene either the foundation or founders of the one with the other. But saith M. Abbot. The Donatists gaue their church as gallant and braue a title as the church of Rome had, for they called it the Catholike church: and desired as earnestly as the Romanistes do, to haue had it spred all the world ouer. True for the title of Catholike; true also that they had a feruent desire to haue had it spred farr and neare. But their doctrine being the vaine leasings of feeble mortall men, had too small force and vertue in it, to disperse it self so farr abrode; and not being planted by the heavenly father, it did not take any deepe root. so that albeit those busy fellowes laboured tooth and naile to in large the limits of their doctrine into the out most coasts of the earth, that it might haue wonn the name of Catholike, yet they could neuer obtaine it, nor come within tenthousand mile of it. wheras the doctrine and religiō of the church of Rome, as a fruitfull tree plā ited [Page 288] by the watet side, did spread her branches nto all nations, and hath even since the Apostles daies even to our time continued a true part of the Catholike church by M. Abbots owne confession, as you shall see heerafter in this chapter. so that in fine there is left no resemblance at all in this reformed part of the comparison, saving that the Donatists had a vaine desire to haue their sect dilated as amply as was the Catholike Roman faith. But it began 300. years after the Roman, and hath not by 1300 continued so long, nor yet could for any short space of time dilate it self so largely. wherfore it could not come neere vnto a shadow of the title of Catholike. Touching the cōuersion of the Indies, it must needs grieve any good christian hart to heare how contēptuously and prophaneliet his vnsanctified Abbot doth speake of it: first he writes that we may say of their conversion what wee list, because those countries are so farr of, that they are not like to trauaile so farr to search whether we say true or no. They are peradventure more like to make some iournay thitherward to search out some of the Indiā gold, then to seeke after the conuersion of the poore Indian soules: yet if they will not of themselues take the paynes nor vndergo the hazard to win soules, let thēat least afford others their good word that will refuse no paines nor perill in so blessed an enterprise. If there were any sparke of Christian Charity in thē, would they not rather reioyce then repine, that the [Page 289] faith of Christ is so vniuersally embraced, so religiously obserued in those most ample and rich dominions? If M. Abbot hath not (as hee here pretendeth) inquired after the manner of their conuersion, how knowes he that there bee so few, and they so bad Christians? should not an even mind out of commō christian charity in cases vnknowne, iudge the best and giue his sentence rather in fauour of the Christian Religion then against it? but M. Abbot making out of his owne mind that bad construction, may not that of the poet be iustlie cast vpō him? mala mēs, malus animus. for vnles hee did cary a wicked affectiō towards the enlargemēt of Christs kīgdome, not knowing how the case there standeth, hee would neuer haue chosen, to make the worst report therof that can bee imagined. well, he that doth not desire to remayne wilfully blind, and altogither ignorāt in those happy tidings of the reducing of so many millions of soules from Idolatry to the knowledg of the true & liuing God, and vnto the participation of the merits of our most blessed Saviour Iesus Christ, may read the histories of their cōversiō, cōposed by men almost of all nations (of whom many were eye witnesses of that they writ.) There shall they find manie notable monuments aswell of the holines of their preachers testifyed by miracles, as of the devotion of the people newly converted, and of their great sincerity. If among the souldiers and marchants, which went with the religious priests and preachers, [Page 290] th [...]re were more covetousnes, cruelty and disagrement then was convenient, let not the disorders of those worldly and vnrulie creatures bee brought to disgrace the good meaning & godly endevors of others most godlie and religious persons, who in true Apostolicall mā ner, haue through Gods inestimable mercy, converted infinite multitudes of those heathēs vnto the Christian religion. I haue staid the longer in this paragraff (bicause M. Abbot by the way touched many great matters in it) rather to giue the Reader reasonable satisfaction therin; then that his resemblance deserued half the paines: which holdeth no proportion at all in the mayne point. The reader shall do well to note by the way, how many vntruthes M. Abbot lets slip in this section, bicause he doth in the end of this chapter bragg, that he hath not once lied in all this discourse, h [...]re we haue these. I. that we teach the Catholike church to be in closed within the wals of Rome, and do tie the seat therof to one part [...]culer place. secōdly, that we hold no man can be baptised to saluation vnles he meet with a priest. 3. That no man can obtaine saluation vnles hee repaire to Rome, or meete with a Roman Priest. wheras we hold milliō [...] to be saued, that neuer saw Rome, Againe that any true repentant soule, that cannot meet [...] with a Roman priest to make his confession, may nevertheles by true contrition obtey [...]e pardon of his sinnes and eternall saluation. I omitt as fleabitings those other his peccadilia [Page 291] of taking Donatists for Rogatists, and Cartenna for Africa, bicause M. Abbot by cōfessing that oversight hath made satisfactiō.
THE SECOND SECTION of the second chapter.
THE second branch of M. Abbots comparison between the Roman church and the Donatists, is as faulty as the first. Thus he proposeth it. The Donatists would haue the church to be called Catholike, Aug. in bre: collat [...] diei. 3. c. 2. not by reason of the communion therof throughout the whole world, but for the perfection of doctrine and Sacraments, which they falsly chalenged to thēselues. The same perfection doth the church of Rome arrogate to her self. This halteth on both sides, as the former did: for the Donatists (as S. Austin M. Abbots Authour relateth) did not call their church Catholike for perfection of doctrine or Sacraments, as M. Abbot fableth:Epist. 48. but for the fulnes of Sacraments and for observation of all gods commandements: they were not so dull and blockish (as S. Austin noteth) to argue an vniuersality out of perfection, which is seldome vniuersall, but aymed alwaies at some kind of vniuersality. On the other side there is no Romā Catholike that would haue the church be [Page 292] called Catholike, rather for her perfection in doctrine and Sacraments, then for her communion over all the world.
IT is true, that S. Austin chalenged vnicentius the Donatist for interpreting the word Catholike,Aug. epistola 48. Idem in Breuic: collat die 3. cap. 2. not for the communion of the whole church, but for the obseruation of all Gods cōmaundements, or for the fulnes of Sacraments. yet I did not amisse to put perfection for fulnes; because they do both signifie the same thing. for is not fulnes of Sacraments, the same with perfection of Sacraments? and observation of all gods commaundements, with perfection of observing them?Collat 3. cū donat. cap. 102. like as perfection of doctrine is to teach all truth. Besids Gaudentius a Donatist doth tell vs, that by Catholike they vnderstood perfect, when he said: the word Catholike importeth, Replito fulc. c. 10. dem. 6. that which is full in Sacraments, which is perfect, and which is vnspotted. To the second member I say, that Bristow a great Romanist, granteth the church to bee called Catholike, bicause she is vniuersally perfect, halteth in nothing, and is spred ouer all the world: and Austin himself in his younger daies did so expound the same word, though in his further experience and Iudgment, hee abhorred from it, and left it wholy to the Donatists. So did Ciril of Ierusalem and also Pacianus. wherfore M. Bishop sheweth himself scarce wise in denyall of it,
I haue M. Abbot guilty and confessing that hee changed his Authors words, yet never without one idle excuse or other; he hath (forsooth) given another word, but which signifieth the same in effect. If the words had been of the same signification, yet it had been plainer dealing to haue kept the authors owne words; but if there be great diuersity betweene them, then there was litle shew of honest dealing to shift from the one to the other. who but M. Abbot will say, that perfection of Sacraments, and fulnes of Sacraments bee all one? where fulnes is referred to the compleat number of Sacraments: and perfection may bee attributed to the right vse of them, or to the vertue and efficacy of them. For they bee two distinct controversies betweene the Protestants and vs. The one, how many sacraments there bee; the other, of what perfection and efficacy they are. That is, whether they conferre grace or no. wherfore it was not well done to thrust in perfection for fulnes, there being such ods betwene the nature and vse of those two words. Againe, betwene the obseruation of all Gods cōmaundements, and perfection, there is a notable difference in the way of our religion; for it appertains to all the faithfull to obserue all Gods commaundements; but the counsels of perfection are left to the free choice of them, whose harts it shall [Page 294] please God to dispose that way. wherfore if M. Abbot had had an honest good meaning he would not haue so changed his authors words, but hee more like a Ioly wise politike protestant, that beleeveth neither the full number of the sacraments, nor thinketh it possible to keepe all Gods cōmaundements, flieth from those tearms of fulnes of sacramentes and obseruation of all the cōmaundements as frō checks and reproues of their new belief; and choppeth in perfection of doctrine bicause he can therin better wrangle. And albeit Gaudentius did ioyne perfect and vnspotted with fulnes; yet it followeth not therof, that he tooke those words for all one; but rather ioyned together many words of diuers significations, to explicate more fully the force of the word (Catholike.)
Now to the second member albeit Doctor Bristow (a man of singuler vertue and learning) and some others haue taught the word (Catholike) to comprehend within the latitude of his signification that which is vniuersally perfect, and halteth in nothing; yet no one of them doth exclude the more vsuall and better allowed signification of the same, which is to designe the communion and society of the whole world. Nay Doctor Bristow in the very wordes cited by M. Abbot doth expresly include it (and is spred over all the world,) and that after the example of Saint Austin euen by M. Abbots owne confession. For albei [...] that great Doctor in his youth vsed the wor [...] [Page 295] Catholike to signifie perfection of doctrine; yet growing to riper iudgment and being of better experience, he abhorred that signification of the word as Donatisticall, & left it wholy to the Donatists. wherfore let the indifferent reader iudg, who dealeth more soundly in the exposition of this word Catholike, whether I, that do follow S. Austin in his more advised and riper iudgment: Or M. Abbot that would haue him followed in that he taught being yet young, and which hee himself afterward vpon better consideration thought good to alter. Is it not a signe of most wilfull blindnes to alledge that as imitable out of an Author, which hee himself advisedly corrected, and taught to bee abhorred?
THE THIRD SECTION.
THE third particle of the resemblance, M. Abbot hath couched in these words. That as from Cartenna the Donatists did send Bishops to other countries, even to Rome it self: so from Rome by the papists order Bishops be authorised to all other countries. This is of small moment, if it were true. But I [Page 296] read not in S. Austin that the Rogatists sent any Bishops from Cartenna into other coasts, but rather required men of all other places, to come to their quarters if they would obteyne Saluation: That then may passe for another ouersight. Neither bee all Catholike Bishops consecrated at Rome, and thence sent into other countries: but they be ordinarily made in every Catholike countrie, though to preserve vnity and good order, their election bee approued by the Bishop of Rome Christs vicar generall on earth, and supreme pastor of his church.
PVT Africa in steed of Cartenna, and then M. Bishop can say nothing against the resemblance.August. epist. 48. I not weighing the matter so strictly did put Africa for the third part of the world, and in that signification Cartenna is within Africa. well, let Cartenna be put out, bicause Libia and Mauritania refused to be called by the name of Africa (as Austin noteth,) and let it run thus. The Donatists sent Bishops out of Africa to dwell at Rome, or some Bishops out of Africa to create some other bishops of their faction at Rome. So doth the church of Rome send Bishops into all other countries of their religion, or if they do not send such bishops abroad; yet in that Bishops made in other countries must haue the Bishop of Rome his confirmation, it is all one as if hee had sent them from thence.
well seing the poore man acknowledgeth his error, let him be pardoned. Let Cartenna and the Rogatists (who only raigned there) bee changed into the Donatists of Africa. That silly excuse that Africa contaynes the third part of the world, might be to purpose, if Africa had been sett for Cartenna; Continens pro contento: but Cartenna was set for Africa, which being so obscure a part of Africa, could not decently be put for the whole. wherfore M. Abbot hath reason to wish Cartenna to be blotted out, and so might hee haue done by all these resemblances, had not his fingers itched to blase abroad his owne folly. As for his reformation of it, though he saw the disproportion, yet could he not let it alone. For he was not ignorant that most Catholike Bishops neither went to Rome to be there consecrated, nor were consecrated by any Bishops that came from thence: As all the Donatists were either consecrated in Africa, or els by Bishops who were sent out of Africa to consecrate them. what salve then hath hee for this sore? Mary that it is all one to haue the popes confirmation, and to be consecrated by Bishops sent from Rome.
Some what like hee might haue said, but not all one. for to approue the election of a Bishop, and to elect a bishope, or to consecrate him, bee farr different things, as every man [Page 298] that is acquainted with these matters can readily tell. I admit Donatists would gladly haue had Bishops of their owne sect in every countrie, that they might haue had no need to send Bishops out of Africa to consecrate them in other places: And thervpon I do inferr, that euen therby they were convinced not to bee Catholikes. bicause their pastors & preachers were not vniversally spred ouer all countries. contrarywise the Roman church is proued to be Catholike, because it had in everie country Bishops of their owne faith and communion. So that M. Abbot winding and turning on both sides to get out of the briars, doth still more and more intangle and fasten himself in the same.
THe fourth point of M. Abbots comparison is this. The Donatists would be taken to bee Catholiks, for keeping communion with the church of Cartenna, even so will the Papists for holding society with the church of Rome. The former point of the resemblance is too too absurd. for the Donatists abhorred the Conventicle of Cartenna as schismaticall, as hath been often repeated. And the secōd part taken as true proportion requireth, is not perfect: for wee should not esteeme men Catholiks for communicating with the church of Rome, if that communion were closed vp within the wals of Rome, or within her confines; as the Rogatists [Page 299] were pinned vp in Cartenna: but for that by communicating with the church of Rome, wee do enter into communion with all other churches of the same religion, which are spred over all the world.
I Said the Donatists, I should haue said the Rogatists, who expounding the word Catholike for integrity and perfection of faith, as before wee haue seen, and affirming themselues only to be Catholiks, left it as a consequent, that none could bee called Catholiks, but by ioyning with them. The Donatists were in the same error concerning their church in Africa. The Papists are like vnto them both, who plead the same for the church of Rome: but M. Bishop tels vs that they do not call men Catholiks for communicating with the church of Rome, if it bee taken for that particular church, which is closed within the wals of Rome: which is contrary to that hee taught himself a litle before. For he taught before that men became Catholikes by holding the Roman faith, and communicating with the church of Rome. but to shift ouer this, hee addeth; that therfore they become Catholiks in communicating with the church of Rome, bicause that by that communion, they enter into societie with all other churches of the same religion, which are dispersed all the world ouer. But against this it may bee said, that thē men do not now become Catholike as they did of old: because of old it was enough to communicate with the church spred ouer the world: but now it is to be added, that [Page 300] by cōmunication with the church of Rome, wee must communicate with the church spred ouer all the world. what if the church of the whole word do not hold communion with the church of Rome? as when Arrianisme had in a manner ouerflowed all the world, and when the East and west churches were deuided from Rome: and before the brood of Ignatius had converted the Indians; whence was the name of Catholike to bee taken then? Put the case that all other churches saue the Roman do err (as they say they maie) how shall a man then in communicating with the Roman, communicate with all other churches? then must you needs saie, that by communicating with that particular church of Rome you do become Catholike. finally M. Bishop doth overthrow himself. For if a man become a Catholike by communicating with the church of the whole world; and by cōmunicating with the church of Rome he doth communicate with the church of the whole world: then communicating with the particular church of Rome, the name of Catholike doth belong to him. To be short, if the Donatists could haue had their way, they would not haue doubted to say asmuch of their church, as M. Bishop doth hereof his; to wit, that men should bee called Catholiks by communicating with the African church, not as it was contained within the bounds of Africa, but for that in communicating with that church, you did enter into communion with all other churches spred over all the world.
IN the forefront of this chapter M. Abbot ingraued this title: The comparison betwixt the Donatists and Papists iustified. And yet we see in the beginning of euery section an open confessiō of some fault made by himself in the same comparison. I said the Donatists, I should haue said the Rogatists &c: well, though it cannot be denied but that this is a very simple kind of Iustification, yet I am content it passe for some kind of satisfaction. be it permitted to M. Abbot for a sory shift, to flit vp and downe, before from the Rogatists in Mauritania, to the Donatists in Africa; now back againe from the Donatists to the Rogatists: who (saith hee) did expound the word Catholike, of perfection of faith. which to haue been otherwise I haue shewed in the second section of this chapter. well, those honest Rogatists affirmed themselues only to bee true Catholiks, and by consequence held none to be Catholikes but such as ioyned with them. So did the Donatists in Africa. The Papists do the like for their church, therfore they resemble the Donatists. And do not the protestants put in the same plea for their church? therfore they be also Donatists. And did not the old Arrians affirme and say asmuch in favour of their church? were they also Donatists? Is not this then a proper resemblance betwixt the Donatists and Papists, that will agree vnto all kind of sects? yea vnto [Page 302] the true Catholike church it self, to which alone in deed it doth rightfully apperteine. yet it is vsuall to all sectaries that take their errors for truth, to qualify and grace their sect with the title of the true reformed church. This resemblance then is so triviall, that a man of any sharpnes of wit, would haue been ashamed to haue framed it. But if M. Abbots inventiō were dry and dull when he proposed that, we shall now find it fluent and acute in reproving what I answered of the church of Rome, to wit: If the communion of the church of Rome passed not out of the wals of Rome, then by communicating with the church of Rome wee should not become Catholiks. But bicause it is farr otherwise with the church of Rome, then it was with the church of Cartenna, and that in communicating with the church of Rome, we enter into the communion of the church dilated all the world ouer, therfore wee become Catholiks in communicating with the church of Rome; about which M. Abbot makes a foule fumbling, but in fine cannot impeach it; hee saith first it is contrary to that which I had before taught, viz: to communicate with the church of Rome, was to become Catholike. But this hee saw to be so simple, that hee corrected it himself presently, for I never said otherwise, but by communicating with the Roman church, wee became Catholiks. And my reason alwaies was, bicause the communion of the church of Rome did reach into all the coasts of the earth. He giueth the second assaut against it, [Page 303] by averring that therof it would ensue, that one became Catholike now a dayes, otherwise then of old; bicause then it was sufficient to communicate w [...]h the church dispersed ouer all: and now wee must communicate with the church of Rome, to communicate with the church spred ouer all. Is not this a high point, and a very great subtiltie? when one doth communicate with the church spred ouer all, doth hee not euen then communicate with the church of Rome also, that is the chief of them all? Or was there any time since the Apostles dayes when there was no church of Rome, that one might haue communicated with the church spred ouer all, and yet not haue communicated with the church of Rome? Yea did not they that wrote against the Donatists, (I meane S. Austin and Optatus) make speciall instance in the communion of the church of Rome, (aswell as I do now) to proue their societie with the whole Catholike church? S. Austin saith of Cecilianus Archbishop of Carthage, who was principally oppugned by the Donatists, that hee holding communion with the church of Rome, as with the chiefest Apostolicall chaire, needed not care for the conspiracy of the Donatists ag [...]nst him. And Optatus speaketh iust to the same sence that I do. In the Bishop of Rome the whole world doth accord together with vs in one society of communion.
Note how in those old daies, by cōmunion with the pope & church of Rome, the prelat [...] [Page 304] in Africa, esteemed themselues to hold communion with the whole world. M. Abbot puts forth a new case. what if the church of the whole world do not hold communion with the church of Rome, as it was when Arrianisme did ouerflowe the whole world? Then at least by holding communion with Rome, one held not communion with the church of the world. M. Abbot is content to leaue the Donatists to dreame awhile, and flieth for aduantage to the Arrians, but they will helpe him no more then did the Donatistes. For though their heresies infected many cities & countries, and drew many Bishops to their party: yet M. Abbot I thinke can hardly name mee any one city of the world so wholy possessed with that Arrianisme, that it had not at the same time many true beleeuers in it, that would not ioyne in faith and religion with the said Arriās, but stuck close to the church of Rome, and to all other true beleeuers. The like we say of the Easterne churches when they fell into schisme and heresie: that albeit the outward face of their congregations were schismaticall; yet there remained alwaies in those countries, as there do now in England, very manie that did cōstantly defend and embrace the Roman religion. The Indians for the most part of late time were converted: yet many millions of soules were wonne vnto Christian religion in the west and East Indies by good priests, Franciscan Fryers, and other religious men, before any mission of Iesuits were sent into that heavenly haruest, as the [Page 305] Indian storie doth testifie, yea before their society was established and cōfirmed. If through the abundance of iniquitie it should come to passe, that the Catholike religion should bee cleane rooted out of many countries (for I make no doubt but that it shall also continue in many besids Rome vnto the worlds end) yet those countries that retaine the aunciēt faith, shall also kepe the old title and name of the Catholike church, though their faith be not then spred ouer all the world. Because it was the same faith which had been in time past preached and beleeued ouer all. for no man holdes it necessarie that at one and the same time, it should be imbraced of all nations. The Donatists I grant (if they might haue had their way) would haue ouersowed their tares in the fields of all countries. They lacked not good will then, no more then the protestants do now, to sow their cockle farr & neere; but with all their tossing and turmoyling they were not able to infect half Africa only; God sending vnto curst cowes short hornes, and not yeelding such successe to the false doctrine of vaine men, as to his own divine word. when will M. Abbot take out this lesson, that the church is called Catholike, not because it desireth and wisheth to bee spred ouer all, but for that it is so really and actually, at one time or another? which the Donatists, protestātes, nor any other sectaries were yet ever able to compasse; but must perforce whether they will or no, leaue that singuler priviledge vnto the Romā church.
THE FIFTH SECTION.
THe fifth branch of the comparison M. Abbot doth propose in this manner: As the Donatists held there could be no salvation out of the church of Cartenna: so the Papists hold there can bee none out of the church of Rome. this is minced out of the fourth, and in the like sort to bee confuted. It is a principle receiued of both Catholiks and sectaries, that there is no saluation out of the true church, no more then there was life to be hoped for out of the Arke of Noe. Sectaries do attribute that salvation ech vnto their owne church. But the church of Rome (as hath been heertofore largly proued) hath alwaies been and ever shalbe a principal member of the same true Catholike church. wherfore whosoeuer doth not hold communion with the church of Rome, he is out of the state of salvation according to that memorable sentence of S. Hierom written vnto pope Damasus. I following no chief but Christ,Hieronim. Epist. 57. ad Damasum Papam. Ego nullum primum, nisi Christum sequens, beatitudim tuae, id est cathedrae Petri, communione censocior; super illam Petram aedificatam Ecclesiam scio. quicunque extra haue domum agnum comederit, profanus est. si quis in ar [...]ha No [...] non fuerit, peribit regnante diluuio. ioyne in communion with your holines, that is, with the chaire of S. Peter, vpon this rocke I knowe the [Page 307] church of Christ to bee built: whosoeuer doth eate the Paschall lambe out of this house hee is profane: he that is not found within the Arke of Noe shalbee drowned when the flouds do rise: where is much more to the same purpose.
M. Bishop acknowledgeth the Donatists to haue been of opinion, that to obtaine salvation one must communicate with their church: what then hindreth but that the resemblance standeth good? for the Papists bee of the same mind touching their church. but he saith, that the Donatists, and all other sectaries do vntruly atttibute to their congregations, that which is truly appropriated vnto the church of Rome, which was and is the chief member of the Catholike church. so was Ierusalem the chief member of the sinagogue, and yet it put Christ to death, in that communion then there was no salvatiō. Is not a cheif member of the same substance with the rest of the body? and what hindreth then but that the chief member may aswell as the rest bee corrupted and wounded? notwithstanding I desire him to proue that it is the chiefe member? I regard not what humane estimation it hath had for the eminencie of the place. But with god there is no more respect of the church of Rome then of any other church. If they will haue any more,Aug de vnit. ec [...]l. cap. 6. let them reade it to vs out of the scriptures, as saint Austin said to the Donatists. But they loue not to bee called vpon for [Page 308] scriptures. hee hath out of Ierome that he ioyned with the pope of Rome, that is with Peters chaire, bicause vpon that rocke hee knew the church of Christ to bee built, and that hee was prophane and not of Christs flocke, that out of that house did eate Christ the Paschall lambe; and further that hee who dwelled not in that Arke should be drowned.
To the which I answere that albeit Ierome did ioyne with Damasus, yet hee would not haue ioyned with Liberius, whom hee reporteth to haue subscribed to the Arrian heresie. wherfore Ierom did warely expound himself that hee gaue the primacy to none but to Christ:Hiero. in Catalogo. In fellowship of faith, hee ioyned with Damasus: yet no further then hee followed the doctrine of S. Peter; which hee signifieth by adding the chaire of Peter. Hee would not haue ioyned with pope Liberius, because though hee were Bishop of Rome, yet hee sate not in Peters chaire, that is, he held not the doctrine which Peter taught. Of S. Peters chaire in Rome w [...] deeme the same, as of S. Peters chaire in Antioch, wherin then sate Paulinus: yet Ierome there disclaimeth Paulinus, because hee taught not the doctrine of Peter. vpon Peters faith and confession it is that Ierom knew the church to be built, as Erasmus vpon that Epistle verie well noteth. Not vpon Rome, for Rome also may hap to degenerate. The communion of this faith is the house wherin Christ our Paschall lambe must be eaten; And the Arke of Noe to saue vs. So long as the pope shall hold the doctrine of Peter wee will ioyne with him. But M. Bishop can shew vs no warrant that the church of [Page 309] Rome shall alwaies continue in the doctrine of Peter, and therfore his cōclusion; that out of the church of Rome there is no salvation, is but a vayne presumption.
ALbeit the resemblance were true, because heretikes in some things are like vnto true beleeuers, ye [...] it was nought worth; because it maketh the Catholiks no more like to the Donatists, then vnto any other sort of sectaries, nay then vnto the verie true church of Christ, in whose participation only there is that salvatiō which all sectaries do vainly pretend to be found in their companie. That the church of Rome is the chief and principall member of the Catholike church, and that it never did, nor never shall faile in matter in faith, I haue already proued at large, not onlie by the depositions of the most and best approued ancient fathers and Doctors both of the Greeke and Latin church; but also by diuers plaine texts of holie scriptures rightly vnderstood according vnto the same most holie and learned Prelates interpretation. whom all good Christians are bound to beleeue as the Pastors and Doctors, to whom our Saviour Christ committed both the preaching of his word, and government of his church in the purer times therof. To repeate the same here againe is needles, and would bee ouer tedious. The reader may if hee please but turne backe [Page 310] to the second section of the first chapter, where he shall find them: there M. Abbot himself attributeth to the church of Rome, eminencie of place, precedence of honour, authoritie of estimation and accompt: and yet here would seeme to deny the same church to bee the chief member of the Catholike church: as though eminencie of place and precedence of honor, could belong to any other then to the chief church. how simple is that which foloweth? that albeit in humane estimation the church of Rome may bee more eminent then any other, yet with God there is no more respect of the church of Rome then of anie other. For those men (of which hee himself is one) should bee much to blame, if they would account that more eminent and honorable, which they know God to esteeme but as equall and of the same degree. because we are bound to conforme our iudgments, to the straight rule of Gods vpright censure. wherfore for that wee are fully perswaded that it hath pleased god, to graunt that preeminence and priuiledge vnto the church of Rome, wee do attribute the same vnto it. If wee did thinck that god did not alowe of it, neither would we condescend thervnto. And who in his right senses can imagine that God doth not esteeme better of them, whom it hath pleased his diuine bounty to make better? As for the church of Ierusalem it had no such promises, that hellgates should not prevaile against it: or that their governors faith should not faile. Nay rather it was by the prophets fortold, that they should [Page 311] faile both inEzechielis 7.26. Lex peribit à Sacerdote, & Consilium à Sapientibus. knowledg, by not beleeving in their Messias, and inHierem. 11.19. Ego quasi agnus mansuetus qui portatur ad victimam: & non cognoui quia cogitauerunt super me consilia dicentes, mittamus lignum in panem eius, & eradicemus eum de terra viuentium. practise also by compassing of his death. Thus much for the church of the Iewes. Touching the Rulers of seuerall churches since Christ his time, others not having the like good assurance from our Saviour as the pastors of the church of Rome had: wee haue more reason to relie vpon the perpetuall stabilitie of the church of Rome, then vpon any other. This (I say) having been proued already not onlie by the testimony of all antiquitie, but also by the expresse word of God, M. Abbots demaund is fully satisfied, and therwith (I hope) hee will rest content. Now to his answere vnto that place of S. Hierom. first, whilst hee would seeme an over subtle sifter of S. Ieroms words, hee ouerthroweth himself horse and foote. For wheras hee affirmeth that Ierom would not haue said the same of ioyning with Liberius that hee said of Damasus, it is very cleere that hee would, and might also very well haue so done, according as M. Abbot himself expounds S. Hieroms words. For if S. Hierom said no more of Damasus, then that hee would ioyne with him so farre forth as he sate in S Peters chaire, that is, so long as hee taught the same doctrine that saint Peter taught: might he not haue, said boldly as much [Page 312] of Liberius, though hee tooke him to halt in some things? hee needed not doubt I hope, to follow him so farr forth as he followed S. Peter. was he not sure enough if hee followed him no further neuer to faile? M. Abbots answere then destroying it self, needs no other confutation. Yet for the readers further satiffaction concerning pope Liberius I add, that there be manyRuffin. l. 10. eccl. hist. 17. Theodor. 2. hist. eccl 16. Sozom 4. hist 14. Niceph. 9 hist. 35: ancient good Authors who write that Liberius was not faultie in any matter of faith, though hee yeelded vnto the condemnation of S. Athanasius. because hee was by the Arrians accused not of his faith, but of many pretended haynous crimes. And albeit Liberius subscribed to the councell of Smirna, yet hee could not bee condemned therfore of heresy: for therin was not couched any one word contrary to the true faith, though the word Consubstantiall were left out. yetAthanas Apol. de fuga. Hieron. in Catal. in fortunat. others who for their greater iudgment and knowledg are to be more respected, do blame Liberius as favoring the Arrian heresy: not that hee beleeued any point of it, but for that hee through tediousnes of exile, and feare of torments, yeelded to do that which redounded vnto the countenancing of the Arrian heresie. And in like manner though there were nothing in that confession of faith to which hee subscribed that was not true; yet in that time when there was so much ado about the word cōsubstātiall, to cōsent vnto them that reiected that word, was interpreted and taken of many for litle lesse thā to reiect the Catholike faith. [Page 313] Briefly although his faith was sound, yet his fact was preiudiciall vnto the Catholike faith, and verie aduantagious for the Arrian heresy wherfore not to bee excused. nevertheles albeit of humane frailty hee therin failed, yet afterwards hee made good satisfaction therfore, & carried himself so vprightly and vertuously, that he died a Saint: as testifieth besides otherAmbr. de virg. l. 3. in initio. Soles mecum Beatae memoriae Liberij praecepta reuolue re, & quo virsāctio [...] eo sermo accedat gratiosior S. Ambrose, who citeth his testimony as a mans of holy and happie memorie. AndBasil epist. 74. Quae illia beatissimo Liberio proposita sunt. S. Basil, who stileth him a most blessed man. This by the waie of pope Liberius. Now to the true meaning of S. Hieroms words, which cannot be drawen to that sense that M. Abbot would rack out of them, to wit, That hee would ioyne with Damasus so farforth only as he followed S. Peter: for so might hee haue been bold to saie of Liberius and of his owne prelate Paulinus, or of any man els; but his true intent was to declare, that in all doubtfull questions of faith, every good Christian ought to make his recourse vnto the Bishop of Rome, who sitteth in S. Peters chaire as his lawfull successor; And therfore by vertue of our Saviours praier (made for S. Peter, and his successors) shall never faile in question of faith. whosoever therfore cleaveth fast vnto the popes resolution, is assured never to faile. This to haue been the true meaning of that famous doctor, may most easily bee perceiued by the occasion and circumstance of the very same Epistle. S. Ierom finding the Bishops of the East (vnder whom hee then liued) to bee [Page 314] at fowle square about the word Hypostasis (which may signifie either a substāce or a person) and being vehemently sollicited as a very learned man, to deliuer his opinion whether they should say one, or three hipostases, would neither trust his owne learning, which was singular, nor rely vpon the iudgment of Paulinus (by whom hee was made Priest) who was both a very learned man, and the patriarch of Antioch, his proper pastor and prelate; but knowing well that the finall and infallible resolution of all such doubts appertained vnto the Bishops of Rome, addressed himself vnto him as vnto Christs vicar and S. Peters successor: And was so far of from saying, that hee would follow it no farther then hee followed S. Peter, or from taking vpon himself so much as once to iudge of the popes sentēce; that hee would beleeue and embrace whatsoever hee should determine,Hi [...]ron. epist 57. ad dama sum papam Dis [...]ernite (si placet) obseero, non ti meho tres hypostases dicere si iuhetis. Ibidem. Obtestor beatitudinē tuam per crucifixum &. vt mihi Epistolis tuis siue tacendarum, siue dicendarum hypostaseon detu [...] auctoritas. Ibidem. Non nouivitalem, miletum respuo, ignoro Paulinum. Quicunque tecum non colligit, spargit: hoc est, qui christi non est, Antichristi est. and most instātly besought Pope Damasus to commaund him, and give him authority, to say either three hypostases or but one. And finally doth conclude, that hee who would not be ruled by the pope in such doubtfull causes, was none of Christs flocke, but belonged to Antichrist. Let S. Hierom then bee taken for a perfect patterne of true obediēce vnto the popes sentēces: and let M. Abbot stād for an exāple of wranglers, and perverters of the anciēt fathers true meaning.
[Page 315]And for that M. Abbot brags in the end of this discourse that hee told not one lie in it (which might bee taken for a miracle if it were true) Let the reader know that hee belieth here that worthy patriarch Paulinus,Ex phan. heres. 77. whē he saith of him, that hee taught not the doctrine of Peter in that questiō. For Paulinus was of no other opiniō touching the blessed Trinity then was that great light of that parte of the world S. Athanasius, as witnesseth that sound recorder of antiquity & most holy Bishop Epiphanius. So that for no other cause in the world did S. Ierō write vnto pope Damasus for finall resolutiō of that difficulty, thē for that hee was fully perswaded that it belōged vnto the Bishop of Rome rather thē to any other Patriarch, to determine all such hard & doubtfull questiōs. M. Abbots key-cold glosse takē out of Erasmus his scholies vpō that Epistle, is not worth the answering; for hee being but a late and slipperie writer, no fast hold can bee taken on him. Againe his words bee as vncertaine, as hee that spoke thē: he supposeth that the Cyty of Rome may hap to degenerate in the end. May hapso, may hap no. So the Bishop of Rome do continue alwaies Orthodox (as we make no doubt but through the vertue of our Saviours praier hee shall) our pole-starr in darke questions shall alwaies remayne firme and cleere, Though the city of Rome (which god forbid) should bee ouerrun either by the Turke, or by any other wicked race of misbelieuers to wars the later end of the world, as it was in the beginning of the Christian religion ruled [Page 316] by heathen Emperors. Of M. Abbots interpretation of S. Peters faith and cōfession, hath been spoken sufficiently (I hope) in the first chapter, whither I referre the Reader. Hitherto of M. Abbots former resemblances betwene the Donatists and the Papists, in steed of iustification wherof, hee hath in each of them confessed some one oversight or other: besids hee hath made many sorie shifts to vphold them; And hath poudered them also with diuers vntruths. M. Abbot hauing acquited himself so brauely in his precedent brā ches of comparison, now hee will no doubt as worthily and wisely multiply and increase them. The first staffe of his multiplication stā deth vpon Donatus the pope (as hee stileth him, but hee might more modestly haue termed him the Abbot) of the Donatists.
THAT Archheretike exalted himself aboue the Emperor; Optatus l. 3. co. [...]arm. and therby (as Optatus reporteth) made himself more then a man, euen 1 as it were a God, bicause there is none aboue the Emperor but God. And albeit hee did not expresly call himself God, yet he did that which was aequivalent; for hee made his party to stand in more feare of him, then they did of God. Hee advanced himself aboue all other Bishops; thinking none comparable to himself. Is not the pope of Rome such another? Hee hath exalted himself aboue all other Bishops, he hath lifted himself aboue the Emperor, [Page 317] and therby (as Optatus concludeth) made a god of himself.Extrauag Iohis, 22. Cum interim, in glossa in edit. Par. 1601. cū priuilegio Gregorij 13. besids he in effect taketh vpon him to bee God by dispensing against the law of God, and by disanulling the institution of Christ: yea in very words hee hath yeelded to be called a god, leaving yet standing in the glosse of the Canon Law vncorrected, Our lord god the pope. he will haue men stand in no lesse awe of him then of God himself, whiles he maks shew of Gods anger at his cōmaund to inflict it where hee will.
IF mens owne inventions (how silly soever seemed not vnto themselues ouer daintie & pretious, M. Abbot would haue chosen rather to haue blotted out his former childish resemblances, then to haue added new vnto them of the like light nature. This his first is so generall on the parte of the Donatists, and so vnproper to bee applied to the pope and papists, (as he tearmeth them,) that it is worse then naught. was there ever any Archheretike that preferred not his owne iudgement and inuention before both Popes and Emperors too, if they could not get them to imbrace their heresies? and in this high kind of pride and disdaine, there was never any perhaps that passed the protestants Grandsier and Ringleader Martin Luther, who with his Bible, Luther: libro aduersus Regem Angliae. Ibidem. was (in his owne conceit) to be preferd before a thousand Austins, a thousand Ciprians, and a thousand churches. In the eie of the world I wilbe (saith hee) so [Page 318] honest, that they shall not be worthy to loose the l [...] chet of my shoe. And touching my doctrine, I am to Deuils, Kaysars, kings, princes, and to all the world too too froward and proude. In glossa co: praeten sum edictum Imperiale. And in another place. I Doctor Martin Luther of Iesus Christ an vnworrhy Euangelist do say, that the Emperors of Rome Turky and Persia; the Pope, Cardinals, Bishops, priests, fryers and Nunnes; kings princes and Lords with all the world, and all the deuils must approue this article: that faith alone without any worke doth iustifie before god: and they shall haue over and aboue the fire of hell on their heads, and no thanks for their labour. This is Martin Luthers inspiration by the holie spirit, the true and holy Gospell. behold the superlatiue pride of this pelting Apostate, he and his spirit, are to be preferd before all the world. How scornfully and contumeliously he esteemed of kings and Emperors, and how contemptuously they were to be dealt withall in his iudgement, any man that will read his answere vnto king Henry the eight may see. I say (saith hee) openly without a vizard, that this Harry king of England doth plainly lie, and with his lies resembleth rather a most light scoffer then a king, &c. this for a tast of his vnciuill and spitefull demeanor towards Monarches, conformable to his doctrine of kings deliuered in these tearmes. A wise king is a rare bird, and more rare yet is an honest king, they are cmmonlie the greatest fooles and the most wicked knaues on the earth; wherfore the worst that can be, is to be expected at their hāds, & litl [...] good specially in matters that belōg to god: for [Page 319] they are gods Catchpoles and hangmen, Luther de potesta te secui. ad Ioh du [...]em sa [...]o: Our god is a great Lord, and therfore will haue noble illustrious and rich catchpoles and hangmen. It is gods pleasure that we should call his hangmen our clement Lords, &c. This and a tumbrell more of like scurrility may be raked out of that rude renegats writings against the Maiesty of kings and Emperors, with more contempt scorne and contumely out of him alone, than out of all Catholike authors that haue writen this five hundred yeres sett togither: so that none may bee compared to Protestants (if they wilbe sibbe to their sire) for abusing kings and Emperors, and for exalting themselues aboue them. But let vs leaue Luthers pride, and descend to the particulars of Donats presumption, and see how it may bee applied to the pope. Donate would not acknowledgeCarthagini se principatum [...]enere credidit donatus. the Emperors Soveraigne temporall power,Optatus l. 3. co: Parm. but out of his owne pride sought to withstand even the Emperors pious gifts of holy vestments to the church, and of almes to the poore, charging his party not to receiue any such gifts from the Emperors officers. what like to this, is there to bee found in any pope? They acknowledg themselues to haue receiued of the Emperors courtesies most of all theirMiserat Imperator ornamenta domibus dei, m [...]serat eleemosinam pauperibus: d [...]natus literu praemisit, ne id quod allatum [...]uera [...], pauperibus d [...]spensaret [...]. [Page 320] temporalties, and never yet was any one of them found that did not acknowledg the Emperor to bee supreme governor of his Empire in all temporall affaires; although there haue been among them that thought Emperors might for some enormious faults deserue to be punished even by depriuation from that dignity.Ibidem. Donatus tooke himself to good toDat donatus solus secreto nescio quid agebat. pray in company with others, The pope daily not only praieth with others, but also humbly confesseth his sins to others. Donatus tooke himself to bee better then all other bishops yea did scarse vouch safe to bee called a Bishop:Raro est appellatus episcopus, sed donatus cartha ginis. The popes albeit higher in dignity then other Bishops, yet in true humility esteeme themselues farr inferior to many of the common people. The popes may iustly terrifie men with gods Iudgments and indignation, if they presume to transgresse Gods or their superiors comaundements. For god hath promised to blesse them whom his priests, principally such as be in authoritie do blesse, & to hold thē for accursed, whō they do deseruedly accurse. Mary, so to deliuer the matter, as though the popes were cōmaūders ouer Gods sentences, is as malicious, as that which M. Abbot ioyneth with it, is slanderous, to wit, that the popes take vpon them to dispence against the law of God, and to disamill the institution of Christ. But vntil M. Abbot do bring in some better proofe heerof then his owne bare words, these points may bee scored vp in the rew of his former [Page 321] slanderous vntruthes. And I would gladly know how M. Abbot can proue that the pope doth suffer himself to bee called by the name of God? right worthily (I warrant you) and like himself. a gloser forsooth vpon the Canon law, neither speaking to the pope, nor writing to him but in a by-treatise saith (Our Lord God the pope. (Marke I pray you how hādsomly this hangeth togither. One, (and he parhaps none of the wisest) writeth such a thing in the latter end of a long glosse, that many a pope neuer saw, and some perhaps neuer heard of; how then can that bee in any reasonable construction imputed to all popes? It stands (saies M. Abbot) vncorrected in a glosse of his canon law, in the edition of Paris printed 1601 with the priuiledg of Gregory the thirteene. He should haue added thervnto, who died fifteene yeeres before the date therof; for Gregory the 13. died the tenth of Aprill 1585. Let that passe as a light ouersight, this that foloweth is worse. for if it stand still in that edition vncorrected, why is not that the fault of the corrector rather then the popes, who be not at leasure thēselues to survey ouer newe impressions? But what if that word (God) be not to bee found at all in those copies of the canon law which are in the popes library, as some right honest men (who haue caused diligent search to bee made in the vaticane copies) haue related and certifyed? then no marvell though the popes did never correct that, which never was to bee [Page 322] found in the true originals. Sure I am that I my self haue seen three severall copies printed at Paris, one of Anno 1517. another of 1536. & the third of 1550 or therabout, that had not that word (God) in them. So that all M. Abbots great outcry so often repeated, hangs vpon the ouersight of a poore corrector, or at most, depends vpon a diuerse reading: which euery wiseman knowes to be a very sandy and weake foundation. And who is ignorant that the word (God) may be attributed vnto creatures,Exod. 7.1 though in a farre different sense? Doth not God himself say to Moises, I haue made thee the God of Pharao? Our blessed Saviour out of that text of the old Testament,Psal 81 6 Ioh. 10.35 I sayd you are gods, doth proue that many others beside God may bee called Gods, namelie princes and chiefe governors, either ecclesiasticall or temporall. hauing for this the testimony of God himself, I need add none other. Now to Donatus that so behaued himself in some things, as if hee meant to make himself a God.Optat. l 3 co Parm. Cum per solum deum soleāt homines iurare, passus est homines per se iurare tanquam per deum. Ibid. Omnes discipulos suam Partem appel labat, etc. quasi iam populum cum deo diuiserat. among the rest, hee would haue men to sweare in his name, as Christian men vse in lawfull causes to sweare by the name of God. Besides hee tearmed all of his sect, pars mea, my part; seuering them (as Optatus takes it) from the part of Christ, and people of God. in these points specially according to Optatus did hee aspire to bee like God. what pope did euer the like? they are so farre of from parting stakes with Christ, as that they professe themselues to bee the seruants of all Christs seruants. And who [Page 323] was euer yet required to sweare by the popes name? so that M. Abbot by multiplying such lame halting similitudes must needs looke for little credit of either iudgment or honesty.
SEcondly the Donatists tooke vpon them that they had alwaies been possessors of vnity and of 2 the church of God, insomuch as they reckened Nero, Domitian, and the rest to haue been persecutors of their church; wheras their beginning to bee Donatists was after the time of those persecutions. No otherwise do the papists take vpon them to haue been alwaies the church of God, and that their Martirs were slayne: wheras their beginning to bee papists (which properly is for worshipping their Lord God the pope) is of farr latter time, &c.
VVhat a ridiculous and lowsie resemblance is this? First it differeth little from that which hath been said three times before at the least, that the Donatists take their church for the true church, therfore it deserues to be let passe as it comes. This might haue some grace, if it had been applied to the Protestants, who take their beginning of a late vpstart Frier not one hūndreth yeres agoe as all [Page 324] the world knoweth; and yet blush not to avowch that it was their church that was persecuted 1400 yeres before it was hatched. as the Donatists who descending of Donatus, would not withstanding haue had the church that was persecuted long before Donatus was borne, to haue been their congregation. As for the Roman church M. Abbot doth in this chapter (as you shall see anon) confesse it to haue been alwaies, and therfore they may trulie saie even by his own confession, that Nero, Domitian, & the rest persecuted their church. As for those papists that worship the pope for their God. Dic quibus in terris, & eris mihi magnus Apollo. If M. Abbot can tell vs where they dwell, or in what land they liued and when, what were their names, I shall hold him if not for a great Apollo; yet for as great an oracle as that of Apollo; in the meane season, let it run on in the reckening of his other bables and tales.
THE Donatists alleaged that Emperors and princes had nothing to do in church matters, Optat. l. 3. con. Par men. & held it a great fault in the Catholike Bishops to cō playne to the Emperor of them: what hath the Emperor to do with the church, sayd their pope Donatus? Aug. con Gaudent l. 2. c. 26. For the teaching of Israël (saith Gaudentius) God gaue charge to prophets not to kings. And Christ sent fishermen and not souldiers, for the planting of the faith. Thus [Page 325] vpbraiding the Emperors for cōdemning their schisme, and vsing force of armes to represse the infinit rage of their mad-braind Circumcellians. Of the same humour bee the papists, who make princes to be sonnes onlie of the church but no gouernors therof: Dist. 96. si Imper: Kings must learne of Bishops and not teach them what appertaines to Religion: because God will haue church matters governed by priests and not by secular powers. And Christian Emperors must submit their executions vnto the rulers of the church. therfore they hold the comissioners and officers of Princes to bee no competent Iudges in their causes, they cary themselues contemptuously towards them, &c.
THE Donatists are no sure cards to trust vnto in that cause of princes dealing with ecclesiasticall persons, and in ecclesiasticall causes. Because they maie serue for an example on all sides. For like audacious and restles wrangling spirits, they did run in that cause frō one extremitie to the other. First, against the rules and practise of the primitiue church, they would needs appeale from the iudgment of Bishops vnto the Emperor, hoping by false informations to haue found some vnlawfull fauour in his court.Opt. l. 1. co: Parm. Donatus appellandum esse ab episcopis credidit. wherof we haue for most soūd witnesses both Optatus in these words. Donate the ringleader of the Donatists thought good to appeale from the Bishops to the Emperor. And S. Austin, who saith of them. That they wearied the Emperor with their daily appeales. Againe they first of all sued vnto the Emperor, then [Page 326] appealed vnto him,Aug. ep. 166. Quotidia nis interpellationibus, ipsi imperatori taedium fecerunt. Ibidem. A iudicibius Episcopis ad constantinum appellauerūt a quo toties conuicti & con fusi redierunt, & a pernicie furoris nō recesserūt. and after all that, would not stand to his iudgmēt. This was their first attempt wherin they shewed thēselues kindly protestants after wards, being beatē with their own rod, they began like wiser children to acknowledg that it did not belong to temporall princes to heare and determyne ecclesiasticall causes, as their sentēces cited by M. Abbot do declare. where if they had staid, the Catholike Bishops of those times would not haue blamed them, as you shall heare. But they fell at last to the other extremity, crying out against the Emperor both for punishing their mad-braynd Circumcellians (that set churches on fire, robbed and murdered) and also for that hee came ouer all the Donatists (as schismatiks and Heretiks) with a pecuniary mulct, making them to pay for their obstinate folly. for which they cried out against the Emperor and his officers. This did the Donatists, Now to the applicatiō. Both the protestants and wee condēne the Donatists for denying princes to haue temporall power to suppresse seditious persons, robbers and murtherers, and to punish them that be by the church declared heretiks, either by the purse or otherwise. But wee differ in the other point. The protestants do hold princes to bee supreme iudges aswell in causes ecclesiasticall as temporall, and therfore must needs approue of appeales made fro the Bishops to them. wee granting to them full soueraigne power in causes tēporall, do affirme that they be not ordinarie Iudges in causes Ecclesiasticall. I say ordinary because by cōsent of both parties (as [Page 327] it was in some causes of the Donatists) they maie bee chosen arbitrators or iudges. The Donatists held both these opiniōs: first, that of the protestāts, & afterwards ours. Now it is to be cōsidered in whether they did well, & in whether ill. To decide this cōtrouersie, let vs heare the cēsure of the best Catholike Authors of those times. Optatus a most worthy prelate that liued amōg the Donatists,Lib 1. con Parm. blamed them greatly for appealing frō the iudgment of Bishops vnto the Emperor constantine the great, & relateth how the same good Emperor detesteth that their appeale, breaking out into these words. O furious and mad boldnes: they, Ad quam appellatio nem constantinus Imperator sic respondit O rabida furoris auda cia, sicut in causis gentilium fieri solet, appellatio nem inter posuerunt. Aug. Ep. 166. Quia constantinus non est ausus de causa episcopi iudicare, eam finiendam Episcopis delegauit. Idem Epistola 162. Neque est ansus Christianus imperator sic eorum fallaces querelas suscipere, vt de iudicio episcorum ipse iudicaret, sed alios episcopos dedit, a quibus ipsi rursum ad ipsum imperatorem prouocarent. quam re illos quemadmodum detestetur, audistis. eorum peruersitatibus tandem cessit, vt de illa causa post episcopos iudicaret, a sanctis antitistibus postea veniam petiturus, &c. like the pagans, haue put in an appeale. which was from the Bishops to the Emperor. S. Austin an other Antagonist of the Donatists, in rehearsing the demeanor of the said Emperor towards the same appeale, sheweth his owne opinion therabout. He first recordeth that the Emperor would not take vpon him to iudge of the iudgments of the Bishops, till hee was pressed thervnto by the Donatists impudencie; which to represse, hee finallie gaue them the hearing, yet vnder the correction of the Bishops, meaning afterward to craue pardon of them therfore. all this that great doctor [Page 328] hath set downe in expresse tearmes. further S. Athanasius of this matter vseth these words. If the iudgmēt of this cause belōg to Bishops, what hath the Emperor to do therwith? if contrarywise these thinges be forged by the threates of Emperors, what need is there of Bishops? when was it euer heard that the iudgmēt of the church took its authority from the Emperour? he relateth there this sentēcee of the great Hosius to the Emperor:Athanasius epist. ad solitar. vitam agentes. Si istud est iudicium episcoporum, quid commune cum eo habet imperator? sin contra, ista minis Caesaris constantur, quid opus est hominibus titulo episcopis? quando a condito aeuo auditum est quod iudicium Ecclesiae authoritatē suā ab imperatore accepit? ibidem in epistola Hosii ad Imperatorem. Ne te misceas ecclesiasticis, ne (que) nobis in hoc genere praecipe, sed potius ea a nobis disce. tibi Deus imperium commisit, nobis qua sunt ecclesiae, concredidit. intermedle not with ecclesiasticall causes, nor cōmaund vs in that kind, but rather learne those matters of vs: God hath giuē you the Empire, but hath cōmitted to vs the charge of the church. To whō I will ioyne S. Ambrose, who to the Emperor Valētinian addresseth this discourse. whē haue you heard (most gratious Emperor) that laymē did iudge ouer Bishops in causes of faith? Surely if your sacred maiesty please to pervse the course of holy scriptures, or practise of former times, you shall find none that deny bishops in matter of faith,Ambros. l. 2 epist. 13. ad Aug. valentin. Quando audisti clemētissime imperator in causa fidei laicos de episcopis iudicasse, &c. At si certe vel scripturarum seriem diuinarum, vel vetera tempora retractemus, qui [...] est qui abnuat in causa fidei, in causa inquam fidei Episcopos solere de imperatoribus Christianis, non imperatores de episcopis iudicare, &c. Pater tuus deo fauente vir maturioris atatis qui dicebat: non est meu [...] iudicare inter Episcopos, &c. in matter I say of faith to haue been Iudges over Emperors, & not Emperors ouer Bishops. [Page 329] your father being by the fauour of God a man of riper yeres did say; it belongeth not to me to iudg ouer Bishops. It being then most certain and evident by the verdit of S. Athanasius, Hosius, S. Ambrose, S. Austin, and Optatus, that the Catholike church in that her natiue purity, did mainteyne that opinion that temporall Princes had no authoritie to determyne ecclesiasticall causes; The Donatists therin agreed with the true Catholike church. and when they did fly from the iudgment of Bishops vnto temporall princes as supreme iudges in causes ecclesiasticall, then they traced out the pathway vnto the protestants misbelief, and therin were condemned, and the protestants in them, by the verdict of the most approued Prelats and best learned doctors of the primitiue church. Let this then bee scored vp for a principall resemblance betweene the protestants and the Donatists.
THe Donatists by false rumors discouraged men from coming to church, and gaue out of the Catholike Bishops that some of them at the time of celebration of the sacraments,Optatus l. 3. & 7. did set an image vpon the aultar, or communion table, wherat the minds of men were greatly moued, and euery one said, hee that tasteth therof, tasteth of a prophane thing, so contrary was it holden to religion then which M. Bishop approueth now, to set images vpon the Aultar. But in this also the Papists are their followers, [Page 330] who in the like sort devise rumors and tales of our divine service, to make men abhorre to haue communion with vs.
THis resemblance is more common then the high way. For men of what religion soever they bee, do seeke out reasons to disswade others from participation in holy rites with all other religions, and specially from that which is most contrarie to their owne. And neuer were any sectaries that deuised more lewd and vile slanders of any religion, then the protestants haue done of the Roman. And among others they do vse the verie same motiue of the Donatists to discourage men from going to masse. To wit that there are Images in the churches set vpon the high aultars. So that M. Abbot in multiplying his resemblances, doth but multiply and increase the protestants conformity with the Donatists, to the shame of their owne religion. what kind of Image that was, which the Donatists rumored should bee set vpon the Aultar (for of the communion table or of Ministers, there was no newes in the old daies of Optatus, but of Aultars, sacrifice, and priests) it is not certaine: whether it were of Dragons and Leopards, (such as the protestants set vp in their churches) or rather of some false God, I cannot find in that Author: Only I am assured it could not bee of any holy picture of Christ, or of anie of his Saints, such as Catholiks place in their [Page 331] churches; because long before that, in Tertullians daies, there was engraven vpon the chalice (wherin they offred vp the sacrifice of Christs blood) the picture of Christ in the forme of a good shepheard carrying home the lost sheepe on his shoulders, Tertul. de pudicitia cap. 7. & 10. as witnesseth Tertulian. And that the Crucifixe was set vp in churches in S. Hieroms daies,Hieron. epist. 27. de Epitha. Paulae cap. 3. he declares plainly where he recordeth, how the most holy widow Paula visiting the holie places, was wont to fall downe prostrate before the Crosse, and to adore, as if she had seen our Lord Iesus hanging on it. And Gregory Nazianzene reporteth that his father built to the honor of God a stately church,Naz. oratione 19. in laude prat. Bas. con. Iulianum Imper. citatur ab Adriano, Act. 2. Niconi 2. Nissen de laudibus Theodor. Chrysost. in Liturgia. and among other ornaments did decke it with verie goodlie Images. S. Basil testifieth the same, saying, in all our churches wee do set vp the Images of Saints. So doth Gregorie Nissene in his oration made in the praise of the Martir Theodore. And in the beginning of S. Chrisostomes Liturgie, translated by Erasmus, it is recorded how the priest turning towards the Image of Christ, was to say a certaine praier. whence it followeth evidently, that the Image of Christ was by the Aultar, where that Liturgie or Masse was said. wherfore when so many worthy Prelates and Doctors of both greek and Latin church do teach holy pictures to haue been vsuall ornamentes of Christiā churches in those ancient and pure times, it remaineth most certaine, that true Christians could not bee frighted from Catholike churches by setting any pictures of saints in the same, and consequently that which the Donatists [Page 332] spake of, must needs bee the Image of some false God or of some monster, which they did so much abhorre.
THe Donatists alleadged their owne councels assembled by their owne authority, against the Maximianists their owne schismatiks,August. ep [...]st. 162. and against the Bishops of the Catholike church. Even so do the Papists alledge against vs their owne conventicles.
HEre is falshood vpon falshood: for albeit the Donatists did alleadg their owne coū cels against the Maximianists that were fallen from them as the protestants do their new articles and Canons against their schismatiks the Puritans: yet M. Abbot cited no place to proue that they alledged their owne councels against the Catholiks. No more do wee vse to produce against Protestants any late councel of ours, or any late Catholike Author, otherwise then to verify what our doctrine is, and what they do teach. neither can hee take any iust exception against the councell of Trent (if it should bee produced against them) as consisting wholy of men of our religion; because men of their party might haue been there present if they had so pleased. For they were requested to come, and safe conduct was offered them, the surest that could bee devised, to perswade them to haue appeared there in their liknes, to haue defended their new [Page 333] devised religion: but they like valiant men, feared to shew their face before that most learned assembly. They lay barking at home out of their owne kennells against it, but durst not in disputation encounter with the Catholike Doctors there assembled.
THe Donatists not knowing how to make good their rent from the church by argument,August. epist. 137. devised crimes and slaunders against their persons that defended the Catholike partie. In the same steps walke the Papists, who labour to blemish the names of Luther, Calvin, Beza, and others by whom the Gospell of Christ hath been defended.
THis proper resemblance is borrowed out of the common of Dunses, and by none more practised then by protestāts. who litle spare the name or fame of any Catholike writer against them, how high in dignity, how holy and learned soeuer hee bee. Nay they are not ashamed to professe openly to the world that they take a speciall pride in railing against vs.Luth. Con. Sicarium Dresd [...]nsem. Let this one sentence of their great maister Martin Luther serue for a pregnant proofe therof. I (saith hee) regard not his complaints, that in my booke there are few other things then taunts, reproches and devils; for this ought to bee my glorie, and from henceforth [Page 334] so will I haue it reputed of mee, that I am full of revyling, taunting, and cursing the papists, for I will exercise my self against those knaues in taunts and curses even to my graue. And out of Calvins sweet workes may be piked a volume of vile railing words, as big as the bible, as Sieur de meres relateth.Manifi. n. 17. As for Luther himself, Calvin, and Beza (to omit others, because M. Abbot for honors sake nameth these three, as the three worthies of their new Gospell) they are euen by principall men of their owne religion so curried and reuiled, that in comparison therof, all that the Catholiks do say of them are but fleabitings. Take a tast of these fewe. First of their holy father frier Luther thus writeth his sanctified sonne Zuinglius, in his answer to Luthers book of the Sacrament.Resp. Zuingly ad l. Luther de Sacrament. Here the word of God shall obtayne the victory, and not those frantike reproches wherwith thou criest out, that wee bee Lutters, Devils, Lunatike, mischievous, robbers, rebels, dissemblers, Hyppocrites, and what not? Thou coynest rules after which the scriptures must bee vnderstood, which otherwise thou couldst not alledge for thy purpose, &c: Then he comes to his commendation. Thou canst not deny thy self seised with the passion of Anger to rage, and to bee mad, If thou wilt but soberly vew ouer thine owne booke such a multitude of reproches and swarme of perverse opinions could never flow out of the fountaine of charitie, or any reposed premeditation. In the meane season I will make it more cleere then the daie light, that thou never ye [...] [Page 335] didst know the glittering brightnes of the Gospell, Mark this censure of Zuinglius of his master Martin. vnles thou hast cleane forgotten it &c. Thou adulteratest, and corruptest the word of God; thou dost imitate the Marcionists and Arrians. Thus much out of Zuinglius may serue for blasoning and displaying the armes of his reverend maister Frier Martin Luther. Now let vs heare how Doctor Hunneus (a very learned Lutheran) doth describe and paint out the man of God Iohn Calvin. I suppose, Hūnaeus de Calvino Iudaisante. fol. 181. (saith hee) that Angel of darknes Iohn Calvin to be sufficiently discouered, who peeping out of the pitt of hell, par [...]lie by his detestable frantike lust of wresting the scripture to the subversion of those fortresses, which the Christian religion had against the perfidious Iewes and Arrians: Partly, by his writing against the sacred Maiestie of Iesus Christ exalted: and in part also by his perverse opinion of the whole matter of the Sacraments: Finally by his horrible paradoxes of inevitable predestination, hath in these latter times darkned no small part of the sunne (as it is in the revelation) drawing after him a great number of the starres, and pulling them downe headlong with himself into the pit of hell. Of Beza thus writeth Conradus Sclusselburg a famous superintendent of the Lutheran church.Conrad. de Theolog. Calviniana, lib. 2. arb. 1.
Theodore Beza in his sacramentary Basiliske against Heshusius which hee entituleth Chr [...]ophagia, doth not onlie in the treatise it self take his leaue of all godlines and modestie, letting [Page 336] loose all the reynes of railing, but in the very title doth vomite vp his blasphemie and diuelish scoffes &c: in the first six pages and a half, hee hath powred out such horrible filthy and beastlie taunts, that euen souldiers of his owne band haue wished them to bee suppressed, with his bawdy and most vnpure verses made in praise of his harlot Candida. Beza hath with his rotten rayling, and beastly belching assaulted the most holy testament of the sonne of God. He revileth that worthy superintendent Heshusius most spitefully calling him a Buskin or tragicall Polypheme, an ape, an huge great capped Asse, a dog in a bath, a most doltish Sophister, an impure sicophant, a most impudent knaue. Finally hee likeneth him to a deuil incarnate, that hath belched vp such Satanicall blasphemies, that hee trembleth to relate them. This may suffice for a scantling to shew how the names of Luther Calvin & Beza (the great Rabbins of the protestant Gospell) be already by no meane men of their owne coate so canuased, disgraced and vilified, that the iudicious reader may see how litle need we haue to trouble our selues to search after matter against them, to make knowen to the world, what odious companions they were: seing their owne brotherhood do so fully paint them out to the life, that any true Christian hart must needs abhorre them. And they that will not vpon so faire warning take heed of them & fly from them, can haue no lawfull excuse of their wilfull and doting folly.
PEtilian the Donatist being offended that they were called Donatists retorted vpon the godly Bishops the names of Mensurists and Cecilianists deriued from two principall Bishops of their party, Mensurius and Cecilianus:Collat. Carth. 3. ca. 30. So the Papists being vexed at that name Papists, giuen to them for being wholy at the devotion of the Pope, seeke to disgrace vs with the names of Lutherans, Zuinglians and Calvinists, as though wee were in like sort devoted to Luther, Zuinglius, and Calvin.
HEere M. Abbot being at a low ebbe, in steed of the body of the Donatists, is fayne to lay hold vpon one of the companie named Petilian, to patch vp a paltrie peece of a triviall resemblance. where M. Abbots gentle spirit is to be obserued: for before hee would touch vs for calling them by their right names, either Lutherans, Zuinglians, or Calvinists; because they left the communion of the whole church, to imbrace those Arch heretiks doctrine and felowship: Hee confesseth ingenuously, that the Protestāts before hand had plaid with vs the part of that Donatist Petilian, by nicknaming vs Papists. For hee saith, that wee being angrie with them for giving vs the name Papists, did for a revenge call them Lutherans &c: Ergo hee granteth that they [Page 338] began with vs: but were it before or after, M. Abbots resemblance may bee most iustly returned vpon themselues. For as the Catholiks of those times called those Sectaries Donatists, for leaving the communion of the church spred ouer all, to follow one Schismaticall fellow called Donate; so the protestants that were so sottish as to forsake the faith of the Catholike church, to cleave vnto the peevish opinion of some lewd or loose renegate, are most worthy to bee called after their blind guids names, either Lutherans, Zuinglians, Calvinists, or such like. And they to wreake their teene on vs nickname vs Papists; wherin albeit they imitate the Donatists, yet their inuention is not so proper as was the Donatists: who of some one eminent person, christened the Catholikes after their names: but the protestants cannot tell vs of what one pope or other wee tooke our name. If it bee of all the ranke of Popes, then haue wee no need to bee ashamed of it: for the protestants themselues are not yet become so impudent, as to deny thirtie or fortie of the first of them to haue been right beleeuers, yea very holy Martyrs or confessors: And good reason it is, that of the first and best of them, the rest should take their names.
Aug. co. literas Petil l. 2. ca. 43. & co. Gaudent: l 2. c. 28.THe Donatists complained that the revenues bestowed by their ancestors on the churches were taken a way from them, and given to the [Page 339] Catholike Pastors. The same complaint M. Bishop and his fellowes vse; that Bishopricks, Deaneries, and other benefices founded by men of their religion and to the vse therof, are now (as they pretend) wrongfully taken from them, and given to vs.
I Do not find in S. Austin alledged by M. Abbot, that the Donatists were founders of Bishopricks or any such like church livings; And heretiks bee seldome any such founders, but as latter commers do rather intrude wrōgfully into them that were before founded by the Catholiks. They complayned without iust cause, when they were worthely expelled out of them. they pretended in deed that they were lawfully discended of the former Catholike Bishops, and that therfore those livings were due to them; which would bee iust the protestants case, if it should please God to inspire into our Soveraigne Lord king Iames his hart, to dispossesse them of their benefices as vsurpers, and to restore the dignities and livings founded by Catholiks for the exercise of Catholike religion into the hands of Catholike Bishops and Priests. who seeth not therfore how fairly the Donatists did in most things pourtraict their white sons the protestants?
THe Rogatists being one part of the Donatists, affirmed themselues only to bee Christians: even as the Donatists did chaleng to themselues only to bee the church of Christ: and so now the Papists esteeme themselues only to bee Christians.
THis hath been in effect both obtruded by M. Abbot, and by me answered, some foure or five times ouer already, wherfore is to be now loathed as ouer stale. what so me mā may say in some sense, we do not much esteeme: but the body of the Catholike church doth not deny heretikes to bee Christians: because they bee christened, and do hold some points of the Christian faith; though such Christians, as shall never (vnles they amend) haue any part with Christ in his kingdome. For that they refuse to beleeue many articles of the Christian faith, & haue seperated themselues from the vnion and communion of Christ his true church.
Aug co. literas Petilian. l. 2. c. 83 & l. 2. cap. 71. Epist. 106THe Donatist provoking Emperors by their vntolerable outrages to make lawes against them, yet when the same were executed, complayned of persecution, and their church they tea [...]med the [Page 341] persecuted church, that did not persecute; And such on their side as were iustly punished for murders and other crimes, they called their martirs, and to their relikes they did great devotion. Even the same course do the Papists take, who by their wicked practises having giuen cause of making lawes against them, do vpon the execution therof cry out of persecution; and do call them Martirs that are put to death for such horrible treasons, and do honor their relikes &c.
will not this proper resemblance bee much more truly verified in the protestants, who hauing by their mutinous and seditious practises in many Christian countries, provoked most Catholike Princes to enact severe lawes against them: and being afterward for their open rebellions executed, yet the protestāts without blushing, do in print proclaime them for martirs, thrust their names into their Calender? In which kind M. Fox (our doating countryman) hath (I thinke) excelled all his fellowes. As for devotion vnto their mad martirs relicts, I reade not in any place quoted by M. Abbot that the Donatists vsed any; that is but a florish of his Rhetorike, to make them seeme somewhat more like vnto vs, that do honor the reliks and memories of those holy personages, that haue honored God by their noble Martirdomes, & traced vs out the true steps to eternall glory. but therin they were (for ought I can find) no more devoute, then bee the protestants, [Page 342] who do litle esteeme the dead bones of their dreaming Saints and mad Martirs. nay S. Austins words cited by him self do declare, that the Donatists did not, and that the Catholiks did, worship the relicks of martirs. these they be (l. 2. co. Petil. c. 71) you donatists be not blessed, but you make blessed martirs, with whose soules the heavens are replenished, and the earth florisheth with the relicks of their bodies: vos non colitis, sed facitis quos colamus: you do worship them, but make them such as may be worshipped by vs.
ALbeit the Emperors to represse the enormious crimes of the Donatists,Aug co. lit. Petil. l. 2. c. 92. made such lawes against them; yet they would haue it thought, that the Emperors did it not of their owne mind, but through the instigation of the godly Bishops: Even so do the Papists, and namely M. Bishop, though they know the Prince to haue iust cause to deale so severely with them, yet doth hee impute his proceedings vnto the instigation and exasperation of his Ministers.
I Must needs confesse, that I know no cause why his Maiestie in the first parlament of his raigne in England, did confirme all those severe lawes (with some additions) which had been enacted against Catholikes in Queene Elizabeths daies. for the same Catholikes had as much, if not more, trauailed to make his highnes true title vnto the Crowne of Englād knowen, and his person acceptable, then the [Page 343] protestants, and did as willingly receiue him into the possession therof. And albeit some few Catholikes did rashly ioyne with protestants, to haue attempted the surprising of his royall person out of their hands, whom they presumed to abuse his Maiesty verie much with false and malitious informations: Yet that could hardly bee (in my poore opinion) any iust cause to confirme so many rigorous lawes against the whole body of Catholikes: no more then to haue made the like against protestants, who were principall sticklers in that desperate enterprise. All which considered had I not reason, writing in that time, to remoue that imputation which seemed to touch his Maiesty, and to impute it rather vnto the malice of some certaine crept to farre into his royall favour, and knowen to bee maliciously bent against our religiō, then to his highnes: who (as many haue reported) did in the beginning often protest that hee would take no soule mony, and that hee would like of no Catholike the worse for his religion, so that otherwise hee found him loyall and faithfull. Since the horrible plot of the Gunpowder, though there bee more colour for those seuere lawes, yet there is in my slender iudgmēt no iust cause. for what equity or cōscience teacheth, for the crimes of some fewe offenders to punish innumerable Innocents, that never consented vnto them, nor were any waie culpable of the same crime? It is the vniforme consent of all the learned, that paena sunt restringēdae, non ampliādae. [Page 344] Punishments are to bee restreyned and shortned, and not to bee inlarged or lengthned. To forgiue offēders is an honorable duty of Christians: but to inflict punishment where there is no iust desert, is not excusable even amōgst pagans. Therfore it being the dutifull part of a subiect rather to excuse his soveraigne, then to accuse him: wee that hold our selues so well assured of his maiesties most clement naturall disposition, fortifyed also with iust and even proceeding in civill affaires, could not but lay the blame of those extreme courses vpō other more violent spirits, were they temporall Lords, or ministeriall I know not: but sure I am that they haue shewed themselues towards men of our religion too too malitious and spitefull, God Almighty pardon them, and giue those of them that yet liue grace to amend: those that bee dead would not haue vs to pray for their soules, and therfore wee can do no more for them, but to leaue them to Gods mercifull Iudgments.
THe Donatists albeit they knew well, that it was but a small part of the world that ioyned with them, yet gloried to vse words as though they had had a church throughout all the world. Even so the papists, although they know the communion of the church of Rome to bee accepted of but in a small part of the world, yet take pleasure to bable as if the Popes triple crowne were so wide, as to compasse the whole earth.
AS the former resemblance was pared out of that which went next before it, so hath this been thrice before touched. The odd idle man that purposed to arriue vnto the full nū ber of twelue, is forced to mince them into mammocks, and to make no bones to repeate the same thing in effect very often ouer; all to retourne a full Iury of twelue, that may bring in a verdict against himself, either of Ignoramus; or els a billa vera, for a poore peece of Inuention, to frame resemblances as common as the high way; and for the most part such, as may bee imputed to what sect soeuer you please, but do indeed not more properly appertaine vnto any, then vnto the protestāts themselues. Thus farre to refute M. Abbots addition of triuiall and improper resemblances.
Now I come to confirme those points of comparison, which I to requite him, did propose. I stood not vpon cōmon accidēts, which lightly are incident vnto all kind of sects, as M. Abbot hath done very trifflingly: but at the first do set vpon the head of the cause, and propose one similitude betwene the Protestāts and Donatists of that nature and force, that if it bee verified, no vpright iudge can deny the protestants to bee Donatists indeed. This it is. S. Austin, Optatus and all antiquity do testify, that the maine point of the Donatists heresie consisted in this, that they affirmed the church of [Page 346] Christ, planted by the Apostles, to haue perished all the world ouer, saving in those coasts of Africa, where their party remayned. Therfore whosoever mainteynes this error obstinatly, though hee faile in no other article of belief, hee is a very Donatist. And whosoeuer should vphold all the branches mentioned by M. Abbot, or any other that any man els can produce; if hee do not maintaine this, to wit, that the Catholike church is perished in most parts of the world, hee can neuer be come a Donatist the reason is most euident. because hee doth not concord with them in that error, for which they were Christned by that name. As for the error of rebaptization it sprong vp before their daies, and was but an appendix to the other: which the donatists vndertook to currie favour in that coūtrie, where it had been taught before by great personages. Now then to the purpose, If the Protestants do teach the true church to haue perished all the world ouer for many hundreth yeres, saving that it remayned among men of their religion in certaine darke and vnknowne corners, who can deny them to bee as true Donatists as ever were any? which M. Abbot perceiuing to bee as plaine as Dunstable high way, maketh as though the protestants never taught the true visible church to haue faild at any time, but to haue alwaies, euen from Gregorie the great his time downe to our daies, continued visibly in all these parts of the world, though blemished [Page 347] with some corruptions; yea that the church of Rome it self was a part therof, as also the ancient church of England. doth not this seeme strange? was it not their common doctrine that from Pope Boniface his time (that is, for these nine hundreth yeres at least,) there was a generall Apostacy from the true church, and that Antichrist with his band possessed the outward visible church, Gods true church lying hid all that while invisible, vntill frier Luther cast of his frock, coupled himself with a Nunne, and began to set abroach the true light of the new Gospell? If M. Abbot will not acknowledg it, let him and the reader that doubts of it, but turne to those Authors of our owne country To omitt others: M. Parkins in his reformed Catholike page 331. M. Fulke in his answere to the counterfeit Catholike; and against Stapleton and M. Martiall page 377. M. whitakers de ecclesia contra Bellarminum page 144. M. Napper vpon the reuelations page 143. & 126. who with the greater parte of Protestants do openly crie out, that from Pope Boniface his raigne, the visible church of God Perished from the face of the earth; the pope of Rome and his adherents (whom they make Antichrist and his ministers) having deuowred and ruined the Gospell, and in steed of it brought in Idolatry, According vnto this opinion of those learned and famous pillars of the new Gospell (which was in times past commonly taught [Page 348] among them.) The Protestants are Donatists and worse then Donatists, for first they agreed with the Donatists in the essentiall point of their heresie; that the true church of Christ was perished. And in this they went farr beyond them; for the Donatists did not affirme the church to bee perished in all places, they thē selues having for a hundreth yeares and more some face of a church in many cities of Africa, and aboue 300 Bishops of their sect. But the protestants ancient churches were at the first so soare beaten & vtterly blasted, that they cā not so much as name one prouince, where their religion had any bishops or florished for any one age of the nine hūdreth yeeres of that supposed defection. wherfore M. Abbot to avoide the open profession of that damnable Donatisme, is faine to fall into a newe phantasie, that (forsooth) the Roman church notwithstanding all her grosse errors and fowle faults (in their imagination) is a true member of Christs Catholike church: because she held alwaies the foundation entire, though she built hay, straw, and stubble theron. well fare your hart gentle sir, wee are much beholding vnto you for the good opinion you haue of our church and religion: but how comes it then to passe, that our church her self being so hart-whole and tollerable, the members therof bee by you esteemed so blasphemous & horrible? why are the lawfull pastors therof, only for being consecrated priests, and for coming into England, to execute the anciēt [Page 349] and accustomed rites of priesthod made hainous traitors? why are honest and otherwise harmles men for receiuing of priests, and serving God after the old accustomed manner, most grieuously punished by losse of all their goods, lands, libertie and life? how vnreasonable and conscienceles men bee you Ministers to cry out for so severe lawes, and most bitter execution therof, against recusants for that religion which you your selues hold to bee Catholike? If there were any good nature left in you, or sparke of any kindnes; you should rather intreat pardon for men of our religion, of whom you now chalenge yourselues to bee lineally descended; and in right of which descent you enioy many high Ecclesiasticall dignities, and rich benefices. This in courtesy you ought rather to do, then for humane & tollerable faults to incense the prince and state against vs. Tollerable I say in the course of mans law, if Almightie God will beare with them. And if they do not exclude a Christian man out of Gods Catholike church, as they do not in the way of your opiniō, why should earthly potentats depriue them of the commō benefits of their dominions, and not rather after the example of the soveraigne Lord of heaven and earth, suffer them to liue quietly in their kingdome, and to enioy their owne livings, which bee rightfully descended vnto them from their predecessors, men also of the same religion? I cannot see how M. Abbot & all they that imbrace the same opinion, can in [Page 350] equity require any recusant to bee so highly punished for that religion, which they hold to bee good in all substantiall and fundamentall points therof, though they thinke it in other of smaller moment to neede reformatiō. well; though that their opinion bee more fauorable and indulgent to vs, yet in my poore iudgment it is farre of from being true. And to my slender conceite it doth seeme (as it were) prodigious, how they can take that church to bee a true member of the right church, whose head they hold to bee Antichrist; whose sacrifice and common service, Idolatrie; whose Sacraments, sacrilegious superstitions; the greater part of their doctrine, blasphemies: their pastors, beasts, foxes and swine, as M. Abbot here out of his litle ciuility tearmeth them. Briefly, the whole face of their church being (as he raileth and writeth) berayed with the filth of Idolatry. if the church of Rome be such a monster, as hee would make her, I desire him to explicate in particular which be those fundamentall points that do constitute church a the true member of the Catholike church? In the meane season it is pleasant to heare how roundly hee reckeneth vp without either staggering or blushing, the Iolly agreement which hee takes to bee betweene their church and ours. wee do not (saith hee) take vpon vs to bee any other church then that which they call the old, but the same church reformed: wee reteyne still the same scriptures which [Page 351] they acknowledge: true, saving that you haue cut of at one clap fiue books of the old testament. wee retayne the same articles of faith which they professe; you should for modesties sake haue added except some twentie or thirtie. wee retayne the same sacraments of Baptisme, and the supper of the Lord. Iust, if bread and wine bee the same with the blessed bodie and bloud of Christ. Besids how do wee agree about the other five Sacraments, which wee retayne and you haue cast away? They finally retaine the same forme of service, except that they haue cut of the best parts of it, and as it were pulled out the hart and bowells, of the sacrifice and consecration, leaving to themselues and their miserable followers onely the pa [...]ings and offals. Behold the goodlie conformitie of the old and new English church, of late devised and published by M. R. Abbot minister of the word, and teacher of the reformed church of England; Hee is so farr of (as hee saies) from Donatisme, as that he doth teach the church never to haue perished, no not in the City of Rome it self: why then hath hee taken so much paines to proue the church of Rome to be turned Donatisticall, vnles hee will now also in a very calme and pitifull humour, allow even the Donatists church it self to haue been a part of the true Catholike church.
And so consequently like a good Atheisticall [Page 352] libertine, allow all heretikes that professed Christs name, to haue been true members of his church. Hauing thus confuted that which M. Abbot had to obiect against their agreement in the maine point of the Donatists heresie; I now come to the second resemblance, that is betweene the Anabaptists (an ofspring of the protestants) and the Donatists; who now do teach rebaptisation, as the Donatists did then: which M. Abbot granteth, but saith my foolerie therin needeth no answere. because the Anabaptists bee exploded out of all protestant churches; And to that comparison which I made betweene the diuision of the protestants into Lutherans, Sacramentaries and Anabaptists; with the partition of the Donatists into Donatists, Maximianists and Rogatists: hee saith that I should rather haue devided Papists into Anabaptists, secularists, and Iesuists.
what voluntary light babling is this? who ever before M. Abbot tooke the Anabaptists to bee papists? when as they as stifly deny the popes authoritie, the sacrifice of the Masse, the reall presence, the merites of good workes, and most other articles of our religion, as any other protestants. And albeit they differ from the Sacramentaries in some few matters, as the Sacramentaries do also from the Lutherans: yet they bee descended from them, and do agree with them in most points of religion; wherfore they may bee aswell sorted and ranked with them, as the Rogatists and Maximianists [Page 353] were with the Donatists; neither will it helpe M. Abbot to say, that they cast the Anabaptists out of their congregation. For the Donatists did no lesse excommunicate and chace out of their churches the Maximianists and Rogatists, then the Sacramentaries do the Anabaptists. It was then rather a foolery of M. Abbots vpon so foolish a reason to deny the Anabaptists to belong vnto the common body of the protestants; and more impudent folly is it to associate them to vs, from whom they dissent further then the other protestāts do. And because wee bee now entred into degrees of comparison, let it bee taken for a superlatiue folly in M. Abbot, to divide all men of our religion into Anabaptists, Secularists, and Iesuists. for to returne the Anabaptists to themselues as their owne sweet brood, with whom they consent against vs in most controversies of religion: Do the other names of Secularists, and Iesuists comprehend all Romane Catholikes? bee there no lay Catholiks at all, nor any other religious persons in our church besids secularists and Iesuists? what was become of M. Abbots senses when hee wrote this? The Seminarists and Iesuists being compared vnto all other Catholiks both religious and lay, do scarse amount, (as I gesse) vnto the thousand part of that body. So that here M. Abbot infabling, fumbling, and confounding rather then in diuiding, surmounts the highest degree of comparison.
THE third resemblance that M. Bishop mentioneth is this. They held not the faith of the blessed Trinitie entire. For some of them like the Arrians, taught the sonne of God to bee lesser then the father. Though (as S. Austin noteth) this was not marked of their followers. This hee applieth to vs in this sort: sundrie of their principall teachers, as Melancthon, Caluin, and others do corrupt the sound doctrine of the holy Trinitie (as I haue shewed in the preface of my second part of the reformatiō of a deformed Catholike,) though the common sort of their followers do not greatly obserue it. In which third point hee verie wilfully belieth S. Augustin, the Donatists, and vs. For S. Austin doth not saie that of the Donatists, but only of a second Donatus, who was a follower of the first, who had an vnsound opinion of the Trinity. which the Donatists were so farre of from approuing, that there was scarse one among them that knew that hee thought so: to him only is that to bee referred which S. Austin saith, If any of them haue said that the sonne is lesser thē the father; yet they haue not denied him to bee of the same substance. S. Austin never vpbraided the Donatists with this error, Aug. Epistola 50 though Theodoret do, But hee spake by hearsay: How M. Bishop dealeth with Melancthon, Caluin, and others, I haue fully declared in my answere to that preface.
HERE is a whot charge, and a peremptory condemnation before due examinatiō (as you shall heare) that I haue at one clap belied S. Austin, the Donatists, and their good Maisters, Melancthon, Caluin, and others. But if M. Abbot can make good no one of those imputations, then it must bee granted that hee hath at once let slip a leash of slanderous lies. Let vs descend to the particulars. I write that S. Austin reporteth some of the Donatists to haue had a bad opinion of the blessed Trinity. M. Abbot taketh mee vp short, auouching that hee affirmeth that of a second Donatus onely. well was not that second Donatus a great famous Donatist, and had hee not many followers? but not one of them held with him in that error saith M. Abbot. yet hee seeing S. Austin to speake of them, as of many more then one, presumeth out of his owne audacity, to expound S. Austin contrary to his owne expresse words. what maruell then if the good fellow bee bold with mee? But if those words bee not full enough, (If any of them haue said, &c. yet they haue not denied, &c.) what cā M. Abbot say vnto these plaine words of the said most sound doctor. Very manie of the Donatists do confesse the same of the sonne of God which wee do;Aug. de verb. Apost. ser. 31. c. 5. Donatistae plurimi hoc confitentur de filio quod nos, quod aequalis sit patri filius, eiusdem (que) substantiae: alij vero eorū, eiusdē quidē substā tiae confitentur, sed aequalē negant. to wit, that hee is not only of the same substāce with the father, but also equall vnto him. Alij vero [Page 356] eorum, &c. note these words; (but others of them) do graunt that hee is of the same substance, but not equall to the father.
Now let the indifferent reader iudge whether of vs two bee the liar, I that reported Saint Austin to saie, that some of the Donatists held an vnsound opinion of the sacred Trinity; or M. Abbot that saith it was but one of them only? when as Saint Austin teacheth, most plainly, that not one only, but diuers of them so taught. And thus briefly I haue cleerly wiped away the imputation of belying both Sainct Austin and the Donatists, leaving the shame of that slaunder to the rash censure and little iudgment of M. Abbot. Touching the third, bicause hee referreth the reader to another place, I will also let it alone till wee come thither; where hee shall see that I haue no more misreported their rabbins, then I did here the Donatists: yea that I dealt with them verie reservedly & sparingly, when I might haue charged them much deeper: because many of their followers haue not onlie obserued what evill seeds they sowed against the sound doctrine of the most glorious Trinity, but haue also watred and nourished them, till they bee now growne vp vnto the most ranke and stinking weeds of the Arrian and Trinitarian heresie.
THE fourth branch wherin the protestants resemble the Donatists is, (as M. Bishop rehearseth) that among the Donatists were certaine furious, and frantike fellowes that set churches on fire, cast the blessed Sacrament of Christs body to brute beasts, threw downe Altars, broke Chalices, defiled holy oiles, made havocke and sale of the rich ornaments of the church; In all which points the protestants haue not been one inch behind them, but rather in those irreligious and furious actions haue out stripped them, and gone farr beyond them. This I let passe as an other part of his idle babling, only telling him, that to fit the example of the Circumcellions, hee should looke vnto the acts of the leaguers and Iesuists in France, Germany, Poland, and other countries, wherof histories might bee made, if it were to the purpose.
THis fourthe resemblance hitting the protestants so right on the head, makes M. Abbot so to stagger, that hee hath not one wise word to answere in their defence. Is it idle good S. or of small regard, that the protestants do resemble the wicked Donatists, in their irreligious and malicious carriage towards the consecrated houses of God, yea towards his blessed body in the Sacrament of the [Page 358] altar, towards holy oyles, vestments, and all ornaments of the church? Doth it not argue verie apparantly that there lieth lurking in them a verie prophane and spitefull spirit, that cannot abide the maiestie of Gods seruice; but abhorreth all things thervnto belōging? Herevnto may bee added, that like as the Donatists did plucke of the veyles of virgins, wherby they professed themselues to bee the spouses of Christ, and to haue renounced all secular marriages, and vaine worldly conuersation: Even so did and do the protestants, where any such professed virgins do fall into their hands, robbing Christ of his spouses that professe chastity, fasting, praier and all holines of life, and turning them out into the wild and wicked world, there to liue at large like other worldlings. for this loe is a speciall priuiledg of Luthers sweete Gospell.
Now for that hee fableth of leaguers and Iesuists in France and other countries, hee speaking without booke, must giue mee leaue to beleeve mine owne eies rather then his slaunders. For I haue to my grief often seene the ruines of many goodly faire churches and religious houses blowne vp, or beatē downe by men of their religion; and haue read of extreme outrage offered by them to preists & other religious people. To omitt their robbing of churches, pulling downe of religious houses, deflouring of virgins, with other their outragious and irreligious behauiour in France only, to say nothing of our owne country [Page 359] and others, wherof a large and lamentable historie might bee compiled.
THE last point of resemblance M. Bishop maketh to consist in this. That like as the Donatists deuised a new kind of psalmes to stir vp their drunken and drowsie spirits, to their seruice and sermons: So the protestants haue framed a new kind of Geneua psalmes to bee song before their preachings. A new kind of psalmes say you M. Bishop? do not you know that they bee the psalmes of Dauid, and of other prophets and holy men? And do they seeme new bicause they are translated into English meeter, and fitted with plaine and easy tunes to serue for the peoples vse? Or is it not laudable to vse songs and psalmes in the church? That the Donatists vsed such songs in their churches is M. Bishops lie. For Saint Austin rather signifieth that they vsed them at their drunken bankets. Saint Austin commendeth sober singing of psalmes, and so doth Saint Leo.Leo de collec. ser. 4. But the Papists vse to ioyne filthy songs, euen with the canon of their Masse, as witnesseth Cornelius Agrippa.Cornel. de vanit. scientiarū c. 18. Thus you see that M. Bishop very vnfortunatelie entred into retorting of this comparison of the Donatists, nothing fitting his turne, &c.
LET that first bee remembred, which all the world can witnes for our religion, that wee both highlie esteeme, and do daily practise the singing of king Dauids Psalmes, & therfore M. Abbot spendeth his mouth in wast, when hee endeuoreth to recommend vnto vs the laudable vse of sober singing them in our churches: which their church hath receiued of ours, and hath somewhat to do, to mainteyne the same singing against their yonger brethren the puritanes, who like of no such Romish rites. But how dares M. Abbot to auouch so peremptorily, that all their Geneva psalmes bee nothing els but the psalms of Dauid? How many peeces and broken sentences haue they deuised of their owne heads to patch the rest togither, and to make them vp into broken meeter? what, will they saie that all their additions ioyned and sowdered to the rest, bee inspired by the holie Ghost? Or can that trulie bee called a psalme of Dauid, that hath one sentence in it not dictated by the holy Ghost? But in their meeters manie such sentences bee added, which are not assured to bee of the holie Ghost: wherfore they may well marre, but cannot make vp any psalmes of Dauid. Besids they haue some very hereticall sentences interlarded among the rest: As for example this, in the inuocation of the holy Ghost before the Sermon: Keepe vs from all papistry. Finally there bee some whole psalmes made by [Page 361] by Robin woodcocke I trow or some of his fellowes no lesse Dunsticall then hereticall. Take for a tast therof the first staffe of the last song in their psalter, composed by R. W. which I thought good to record here, that the reader may see how elegant and pleasant they bee both for meeter and matter.
These must needes bee verie noble verses, that haue thrice Lord in them. And as for word and Lord, Throne and sonne; though the words do end in the like syllables, yet they agree not in sound. If M. Abbot would haue the simple reader beleeve, that S. Austin, and S. Leo (when they speake in the praise of singing of Psalmes) did meane Davids psalmes in meeter, let him produce but one good Author to testify that they were so turned within 900. yeares of those Doctors deathes, and then hardely beleeue him. If hee cannot, then every man may see what credit is to bee given to his allegations. That S. Austins words which I alleaged are to bee vnderstood of Psalmes, which the Donatists sung in their churches, rather then of songs in their drunken bankets; may bee gathered out of the comparison that hee makes betweene them, and the psalmes that were sung in the Catholike [Page 362] church. And S. Austin might well by a Metaphore vsuall in the holy scripture, call the Donatists new mad devises against the ancient custome of grave singing in the quire, their drunkennes. As for the worshipfull testimony of Cornelius Agrippa of our mingling holie things with prophane, it being recorded in a booke of condemned memorie, I hold it not worth the answering. Sure I am that M. Abbot by producing of such Authors, cracketh his owne credit. for hee promised in his Epistle to the reader, that hee would only vse the testimonie either of some learned Bishops of Rome, or of some other famously approued author, and commended in that church; And this booke of Agrippa de vanitate scientiarum, is by name condemned by the same church, in the Cataloge of forbidden books; wherfore M. Abbot is no man of his word. Finally like to a tatling tennis plaier that comes well beaten out of the tennis court, yet to comfort himself, and to saue his poore credit with his friends, brags that those mates with whom he plaid, were no matches for him: yea that no man that daie was able to stand in his hands: Even so M. Abbot having behaued himself as simply, as a man of either wit or learning could doe, either for defending of his owne, or for offendīg his aduerse party, yet cōcludeth as though hee had gotten the field, and cleane foiled his adversary, saying, that I did vnfortunatly enter into retorting of that comparison, nothing serving my turne, but that hee like a nimble tēnis player [Page 363] had returned my owne bals vpon mee, & that with very great advantage. well, bragge is a Iolly dog, and leesers must sometimes bee suffred to haue their words. Let the iudicious and indifferent reader but weigh well, first, what kind of resemblance M. Abbot endevored to make betweene the Donatists and the Papists: to wit, to chalenge to themselues to bee the Catholike church: To bee, or rather to desire to bee dilated all the world over: that out of their church there was no salvation; To spred ill rumors of their adversaries: To discourage men from ioyning with them, with a Ragmans roll of such rotten riff raffe common to all sects, and to none more vsuall then to the protestantes themselues; So triviall I say, that any man of ordinarie discretiō, would haue been ashamed to haue put them downe in print to the view of the world. Afterward on the other side let him but call to mind, what resemblances I haue proposed betweene the Protestants and the Donatists, and weigh how substantiall they bee in themselues, and how properly they fitt the protestants. The first was, that the spirit and soule of Donatisme cōsisted in affirming the church of Christ not to appeare in any other part of the world visibly, but to haue cleā perished, saving in some few places where men of their religion liued: Of the same mind were the chief protestants for many yeares. Secondly, the Donatists were the first among Christians that appealed from the iudgment of Bishops vnto temporall Princes, though [Page 364] they afterwards repented themselues thereof, when they saw that the said princes would not helpe them. Is not this one of the chiefe heads of the protestants Gospell? yea doth not the whole frame of their new religion hang vpon the supreme ecclesiasticall authority of kings? Thirdly, they beate downe Altars, abused the blessed Sacramēt of Christs body, defiled holy oiles, confiscated sacred chalices, and sold them, togither with the vestments, and other holie ornaments of the church. All which are so proper to the Protestants, that they blush not daily to practise it, and make open profession of the same. 4. The protestāts (like vnto the Donatists) by putting innocēt priests to death, make martirs, whom we may worship. Finally they pulled of the veiles of religious women, which were signes of their professed virginity, exposing them to the hazard of the wild world. In which vngodlie and irreligious practise, the protestāts haue gone farre beyond the Donatists. But that they maie not take too great pride therin, let them heare the vpright censure of the holy prelate Optatus, passed 1200. yeares agone against them, in the name of their deere brethren the Donatists. In this kind you haue done as great damage to god,Optat. l. 6. co Parm. In hoc genere tanta damna fecistis Deo, quanta lucra diabolo procurastu Conflastis impie calices, crudeliter fregistis & inconsulte rasistis altaria Nudastis denuo capita iam velata: de quibus professionis detraxistis indicia, qua contra raptores aut petitores videntur inuenta. Spiritale hoc nubendi genus est, in nuptias Sponsi iam venerant voluntate & professione sua, & vt secularibus nuptiijs se renuntiasse monstrarent, spiritali sponso soluerant crinem, iam caelestes celebrauerant nuptias. as you haue procured gaine to the devill. you haue impiously melted Chalices: you haue barbarously [Page 365] broken downe Altars &c. and a litle before: you haue vncouered the heads of virgins, that were veiled, drawing from them the markes of their profession, which were inuented to declare that in will and professiō they were maried to Christ. By these few resemblances hitting the protestants so right on the thumbes (to omitt many other) the indifferent reader may see, whether my retorting of M. Abbots comparisons were to the purpose or no, and whether of vs haue more fortunatly travailed therin.
TO conclude this passage, seing M. Abbot went about to prove the church of Rome to bee like that of the Donatists, by no one sound argument, but by diuers trifles and vntruthes, hee must looke (vnles hee repent) to haue his part with liars in the poole burning with fire and brimstone. And if it please the reader to heare, at what great square the Donatists were with the said church of Rome, (to which M. Abbot would so fayne resemble them) I will briefly shew it out of the best records of that time.L. 2 co. lit. Petil. c. 51. S. Austin speakes thus to the Donatist Petilian: what hath the church or sea of Rome (in which Peter sate and now [Page 366] sitteth Anastasius) done vnto thee? why doest thou call the Apostolicall chaire, the chaire of pestilence? See how friendly the Donatists were wont to salute the church of Rome, stiling it the chaire of pestilence. That noble prelate Optate to this Issue hath thus deposed. whence is it that you Donatists take vpon you to vsurpe the keies of the kingdome, and that presumptuously, and with sacrilegious audacity, you do wage battell against the chaire of Peter? If the Donatists did wage warre against the church of Rome, surely there was no likelihood of any good intelligence betweene them. wherfore like as the Catholiks of Africa then, so they were linked in communion with the church of Rome, sett light by the outcries of the Donatists against them (as witnesseth S. Austin when hee said of Cecilianus Archbishop of Carthage,Epist. 162 one of the princes of the Catholike party; hee needed not to care for the multitude of his conspiring enemies the Donatists, when hee saw himself by communicatorie letters ioyned with the Romane church, in which alwaies florished the primacie of the Apostolicall chaire &c.) Even so wee at this time need as litle to esteeme of the bitter reproches, and deceitfull arguments of the protestants, So wee stand vpright and firme in the like society of faith and religion with the same church of Rome.
MIstake I did in some circumstance, but lie I did not, because to lie is to go against a mans owne mind and knowledge. That the Donatists were at square with the ancient church of Rome wee confesse: But what is that to the latter church of Rome, which is degenerated from the old, and in tying the Catholike church to her owne place and function doth rather resemble the old Donatists? besids the Donatists were at as great square with all other Catholike churches, some of which were also mentioned by saint Augustin in that and other places: why then doth M. Bishop make that peculiar vnto the church of Rome, which S. Austin leaueth indifferent to that and other churches? and as other churches afterward became chaires of pestilence, so might the church of Rome, for ought that S. Austin there saith of it. The like is to bee answered vnto Optatus, who teaching the Donatists to haue been whole enemies vnto the church of Rome, doth not hinder but that the latter church of Rome might agree well enough with them. Finally S. Austin doth not say, that Cecilianus ioyned with the church of Rome alone, but ioyning with that and other Catholike churches, needed not to care for the Donatists. So that there is no more there for the cōmuniō of the church of Rome, thē for the cōmuniō of other churches. Hee will say, that a principality is there attributed vnto the church of Rome: I answere as before I haue done, that a principality of honour may bee givē to it, but not a principality of power. And doth it follow that because the [Page 368] principality of the Apostolike chaire florished there till that time, therfore it should do so ever vnto the worlds end? These are loose and vaine collections vnfit to stablish the conscience of sober and advised men.
FOr a conclusion of this chapter M. Abbot tells vs, that albeit hee mistooke somethings, yet hee did not lie in any part therof; and the proofe in part is very prettie: because (for sooth) hee went not against his owne mind. His mind and pleasure then being to say, that the Donatists taught the true church to bee only at Cartenna; Secondly, That the Papists do teach now that the same true church is conteyned within the wals of Rome only; 3. That no other mans Baptisme besids a papist priests is avaylable to Salvation; 4. That none among the Indians bee truly converted to the Christian faith, but all of them are forced to receiue baptisme with out religion; when hee (I say) wrote these and twentie mo such like most luculent lies, yet in all this hee did not once lie; the reason is in readines, bicause hee never went against his owne mind: His mind then giving him (belike) that to vilify and slaunder the Papists, he might tell a hundreth worse tales of them then those are. Good Sir, if vpon Etymologies of words you presume to deliuer such senseles and wicked doctrine, it may trulie bee said to you for ought I see Domine mentiris, whether you teach it against your owne [Page 369] mind or no. For although a man that of meere ignorance telleth an vntruth, doth not properly lie; yet when hee presumeth to shoote his bolt, & to giue his censure rashly of things commonly spoken of contrary to the truth, as M. Abbot hath done: then hee may bee said to lie, though hee know not perfectly the contrarie; Because hee might and ought to haue learned out the truth therof, before hee presumed to deliuer his Iudgment theron in such absolute and peremptorie tearmes.
As the Donatists were at open warre with the old church of Rome: So doth the moderne church of Rome, as greatly as the old, detest the same positions of the Donatists. To wit, that the church of Christ is perished all the world ouer, saving in some odd corners. 2. That men baptised by vnsanctified Ministers ought to bee rebaptised. And so of all the rest, which either Optatus or S. Austin then recorded for speciall points of the Donatists doctrine. That the now church of Rome doth differ in any one article of faith from the ancient, is that which M. Abbot doth often say and repeate, but never yet could, nor here after shall ever bee able to bring any one sufficient proofe therof, wherfore by all right and reason, the said church is to retaine her former good reputatiō and credit, with all honest and vpright consciences. For if everie man haue title vnto his good name, vntill hee bee conuicted to haue committed some such fault; as meriteth the losse therof: much more the church of Rome, [Page 370] (being the most honorable congregation of Christendome) ought to hold her due estimation and credit, and enioy all her priviledges, vntill it bee lawfully proved, that it hath iustlie deserved to bee deprived of them. for, in dubijs, mel or est conditio possidentis. In all doubtfull causes shee that is and hath been fifteen hundreth yeres in possession, is to keepe it still. I grant that when S. Austin either defended the honour of the church of Rome, or magnified the society and communion with it, did thervnto ioyne some other church: But the mention of them not being to our present purpose, what reason had I to recite that which was needlesse? when as every man knowes that aswell as then, so now, whosoever shall recō cile himself to the church of Rome, hee shall therby reenter into communion with all other Catholike churches throughout the whole world. And wheras M. Abbot would haue his credulous reader suppose, that S. Austin made no more reckoning of the church of Rome, then hee did of any others; That is flat contrary to that which S. Austin setteth downe in the very same place, who to prevent that Cavill, doth enterlace this Parenthesis in the honour of the church of Rome (where alwaies florished the primacie of the Apostolicall chaire.) And in his Epistle 165. being to giue an instāce of the perpetuall successiō of pastors in the church, maketh choice of the church of Rome, as of the better assured and more safe and sound, & there doth intimate that the Bishops of Rome, [Page 371] though they might liue amisse, yet should never faile to instruct aright all that seeke vnto them for resolutions of their doubts in matter of faith. wherfore M. Abbot if hee will giue credit vnto that most holy and learned Doctor (whom aswell protestants as wee do esteeme for one of the soundest recorders of antiquity) hee must needs yeeld vnto the church of Rome; both that it is the principall of all the rest, and that it shall for ever continue the most assured Oracle of the holy Catholike faith. which if hee refuse to do, hee leaueth apparent proofe vnto all the world, that hee had rather with the Donatists raile at her and revile her; then with S. Augustine and other holy prelats, extoll and magnify the primacy of that Apostolicall chaire, and defend the ever durable succession of her pastors, as wel in truth of doctrine, as in order of persons. of which I haue more largly spoken in the 2. Section of the first chapter n. 29.