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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16174	A reproofe of M. Doct. Abbots defence, of the Catholike deformed by M. W. Perkins Wherein his sundry abuses of Gods sacred word, and most manifold mangling, misaplying, and falsifying, the auncient Fathers sentences,be so plainely discouered, euen to the eye of euery indifferent reader, that whosoeuer hath any due care of his owne saluation, can neuer hereafter giue him more credit, in matter of faith and religion. The first part. Made by W.P.B. and Doct. in diuinty.	Bishop, William, 1554?-1624.	1608 (1608)	STC 3098; ESTC S114055	254,241	290

Israelites d Genes 48. vers 16. God c. and the Angel that hath deliuered me from al euil blesse these children The example of so religious a person is our sufficient vvarrant to pray to Angels and Saints for e Luc. 22. Saints in heauen are equal to Angels as our Sauiour himselfe assureth vs and Iob was counsailed to pray and cal for aide vnto some of the Saints f Iob. 5. vers 1. Ad aliquem Sanctorum conuerte Thirdly they of the old Testament knew good vvorkes to merit life euerlasting and had by Gods grace free-wil to doe them which I adde because by the same sentences I wil proue both togither God said vnto Cain Genes 4. vers 7. If thou doe wel shalt thou not receiue if euil thy sinne wil be at the dore but the appetite or pange of it shal be vnder thee and thou shalt haue dominion ouer it see both power giuen to the wicked to doe wel if they wil and recompence promised therefore Againe in the law Moises hauing propounded to the Israelites Gods commandements exhorting them thereunto saith Deuter. 30. vers 15. Consider that I set before you life and good and contrariwise death and euil if you loue God and wil walke in his commandements life or else death c. Vers 19. choose therefore life c. Must they not be very dul that hence cannot gather the keeping of Gods commandements to deserue and merit life euerlasting and that man hath by the aide of Gods grace free-wil to performe them Fourthly they that were skilful in the law of Moises could not be ignorant of vvorkes of supererogation that is that there vvere many good workes which men were not bound to doe yet if they did them they might thereby aduance themselues in Gods fauour because there is Numer 6. special order taken for the sanctification of any man or woman that would be a Nazarite that is any one that of deuotion would withdraw himselfe from secular affaires and for some certaine time serue God more religiously yet no man was bound therevnto Further they were allowed and encouraged to make vowes which is also a worke of supererogation against M. Abbot fift instance For not only Dauid saith Psalm 75. vers 12. Vow and render it to our Lord but in the law it is written * Deuter. 23. vers 21. When thou doest vow a vow vnto the Lord thy God slacke not to performe it because the Lord thy God doth require it c. but if thou wilt not promise thou shalt be without sinne And to leaue the word Monkery as fitter for a Monkey then for an Abbot Iosephus a graue authour among the Iewes vvitnesseth That there liued in the time of the law many thousandes called Esseni Antiquitat Iudaic. lib. 18. cap. 2. who were contemners of riches liued in common hauing neither wiues nor seruants What other thing doe Monkes professe then such pouerty and chastity sauing obedience vvhich must needes also in some degree be among the others who liued no doubt in orderly society Sixtly neither they nor vve either buy or sel pardons yet had great mercy and pardon shewed them for their fore-fathers sake as God test fieth in the first commandement And that they were on the other side to endure temporal punishment for sinne after the guilt of the sinne the eternal paine was forgiuen them is most clearely recorded both of al the people of Israel Numer 14. Whose murmuration against God was at the earnest intercession of Moises pardoned and yet were they therefore depriued of entring into the land of promise Yea Numer 20. vers 24. Moises and Aaron themselues were in like manner both pardoned for their diffidence that they did not glorifie God at the waters of contradiction and yet neuerthelesse Deuter. 32. vers 51. debarred from entring into the land of promise for the same offence so that after the mortal guilt of sinne is remitted there remaineth either some temporal satisfaction to be made on our parties or else to be forgiuen and pardoned vs by God and his Ministers Seauenthly that they made praiers and offered sacrifice for the soules in Purgatory is manifest by the fact of 2. Mach. 12. Iudas Machabeus who was a most noble vertuous and faithful Israelite as al Christians doe confesse Neither is there any neede for this purpose to auerre and proue the bookes of the Machabees to be Canonical Scripture when it serueth this turne that they be taken for a graue History and that the Protestants allow them to be of sufficient authority for instruction of manners Further al the Iewes euen to this day doe pray for the soules in Purgatory Titulo 1. Sect. 4. see the Catholike Apology out of Protestant Authours Eightly the Iewes of the male-kinde by their law vvere bound to goe as it were in pilgrimage at three solemne feasts in the yeare vnto one special place that God should choose for his seruice And King Salomon encouraged al strangers to goe on pilgrimage to the Temple builded by him vvhen he praied Deuter. 16. vers 16 that what stranger soeuer should come thither to pray he might obtaine his sute And the ¶ * 3. Reg. 8. vers 21. bones of the Prophet Elizeus giuing life by their touch vnto a dead man doth sufficiently instruct al true beleeuers that it is very profitable to goe on pilgrimage vnto the sacred bones and holy Relikes of Gods faithful seruants departed Lastly they were not wholy vnacquainted with a kinde of shrift and absolution for 4. Reg. 13. vers 21. Numer 5. Leuit. 5. they were charged to confesse the sinnes they had committed and to bring with them vnto the Priest a prescribed sacrifice to be offered by them for their pardon and absolution And as the lepers by that law were bound to present themselues to the Priests and were by them declared such or purged from that imputation so in the law of grace men infected with the soules leprosie that is mortal sinne are either to be bound and declared obstinate by the Priests if they vvil not repent or repenting and confessing the same are to be cleansed there-from by the Priests absolution Chrisost li. 3. de Sacerdot Hieron in ca. 16. Math. as both S. Chrisostome and S. Hierome doe argue This in briefe wil suffice I hope for answere vnto M. Abbots particulars I might easily adde how the sacrifice of the body and bloud of Christ vnder the formes of bread and wine were both prefigured by Melchisedechs Host in bread and vvine and foretold by the Genes 14. Malach. 10. Prophet Malachy and vvhat a liuely type Manna that Angelical and delicate foode was of Christs body in the Sacrament And how the supreme authority of one head ouer al the whole Church and that to belong to a Bishop not to the lay Magistrate was not obscurely shadowed but liuely represented by the

Christ our Lord but you M. Bishop tel vs That al who are of yeares must either by their good carriage deserue eternal life or else for their badde behauiour be disinherited WILLIAM BISHOP IN the same place you had a large solution of this objection but he that hath made a couenant with hel vvil not looke vpon that vvhich might helpe him to heauen We teach vvith the Apostle and vvith his faithful interpreter S. Augustine That eternal life is the gift of God both originally because we must receiue grace by the free gift of God before we can doe any thing that doth deserue the joies of heauen and also principally the vvhole vertue and value of our merits doe proceede of the dignity of Gods grace in vs which doth eleuate and giue such worth to our workes that they thereby deserue life euerlasting Notwithstanding if we take not hold on Gods grace vvhen it is freely offered vs and doe not concurre with it to the effecting of good workes we shal neuer be saued and this our working with the grace of God deserues heauen both which are proued by this sentence of the same Apostle Rom. 2. vers 6.7 8. God wil render to euery man according to his workes to them truly that according to patience in good workes seeke glory and honour and incorruption life eternal to them that are of contention and that obey not the truth but giue credit to iniquity wrath and indignation where you may see in expresse tearmes eternal life to be rendered and repaid for good workes to such men as diligently seeke to doe them and to others vvho refuse to obey the truth and rather choose to beleeue lies and to liue wickedly eternal death and damnation ROBERT ABBOT HE telleth vs againe and againe that Rom. 7. vers 7. 8. concupiscence is sinne to lust is to sinne and that by the law it is knowne so to be vve say the same and you goe about to make vs beleeue that it is no sinne WILLIAM BISHOP THE Apostle telleth vs againe and againe that our Sauiour Christ IESVS was made 2. Cor. 5 21. sinne and yet no Christian is so simple as to take him to be properly sinne but the Rom. 8. v. 3. bost or satisfaction for sinne so vvhen the Apostle calleth concupiscence sinne we vnderstand him with S. Augustine that it is not sinne properly yet so called not vnaptly both bec●use it is the effect and remnant of original sinne and doth also pricke vs forward to actual sinne but if by helpe of the grace of God we represse it we are deliuered from the infection and guilt of it Which S. Paul in the very same chapter declareth when he demandeth Lib. 1. cont duas Epistol Pelag c. 10. Lib. 1. de Nupt. Cōcupis cap. 23. * Ibid. v. 25. Who shal deliuer me from this body of death he answereth presently the grace of God by IESVS Christ our Lord. And againe that profound Doctor S. Augustine argueth very soundly out of the same sentence vvhere concupiscence is called sinne but now not I worke it any more but the sinne that is in me that the Apostle could not meane sinne properly which cannot saith he be committed without the consent of our minde Lib. 6. cont Iulian. c. 23. but that had no consent of the minde to it because it vvas not the Apostle that did worke it Now how can that be the euil worke of a man if the man himselfe doe not vvorke it as the Apostle saith expressely not I doe worke it Lastly the same Apostle teacheth that sinne hath no dominion ouer them that are vnder grace which were false if concupiscence were properly sinne for that hath such dominion ouer euery good body that they cannot auoide the motion and sting of it No not S. Paul could be 2. Cor. 12. vers 8. cleerely deliuered from that pricke of th● flesh though he praied most earnestly for it vvherefore by the testimony of S. Paul himselfe concupiscence is not properly sinne no more is it to lust if lust be taken for the first motions of concupiscence But Iacob 1. vers 15. concupiscence when it hath conceiued as S. Iames speaketh that is by our liking beginneth to take hold on vs bringeth forth sinne yet but venial marry when it is consummate by our consent or long lingring in it then it engendreth death that is mortal sinne ROBERT ABBOT S. PAVL saith of the spirit of adoption the same spirit beareth witnesse with our spirit that we are the Sonnes of God but you say we haue no such witnesse whereby we should beleeue that we are the Sonnes of God WILLIAM BISHOP AND that vve say vpon good consideration for we must not beleeue with the Christian faith which is free from al feare any thing that is not assured and most certaine Now the spirit of God doth not beare vs vvitnesse so absolutely and assuredly that we are the sonnes of God but vnder a condition which is not certaine to vvit that we be the sonnes and heires of God Rom. 8. v. 17. Si tamen compatimur yet if we suffer with him that we also may be glorified with him but whether we shal suffer with him and constantly to the end beare out al persecutions we know not so assuredly because as our Sauiour fore-telleth Luc. 8. v. 13. There be some that for a time beleeue and in time of temptation doe reuolt Was it not then a tricke of a false marchant to strike off the one halfe of the Apostles sentence that the other might seeme currant for him now no man doth more plainly or roundly beate downe their presumption vvho assure themselues of saluation then S. Paul as in many other places so in this very Epistle to the Romans in these wordes Cap. 11. v. 20. Wel because of their incredulity they the Iewes were broken off but thou Gentil by faith dost stand be not to highly wise but feare For if God hath not spared the natural boughes least perhaps be wil not spare thee neither see then the goodnesse and seuerity of God vpon them surely that are fallen the seuerity but vpon thee the goodnesse of God if thou abide in his goodnesse otherwise thou shalt also be cut off c. Can any thing be more perspicuously declared then that some such who were in grace once afterwardes fel and were cut off for euer and that some others stand in grace who if they looke not wel to their footing may also fal and become reprobate the Apostle directly forewarning those men vvho make themselues so sure of their saluation not to be so highly wise but to feare their owne frailty and weakenesse least otherwise they fal as many had done before them If this plaine discourse and those formal speeches vttered by the holy Ghost wil not serue to shake men out of their security of saluation I cannot see what may possibly doe it ROBERT

the Scriptures in foure seueral languages of so many seueral nations in this land whereas he signifieth the plaine contrary that the Scriptures were only in the Latin tongue among them and that therefore many of each language learned the Latin tongue that they might by the helpe thereof vnderstand meditate and study the Scriptures these be S. Bedes wordes Lib. 1. hyst Aug. cap. 1. This Iland at that time did study and confesse one and the same knowledge of truth in fiue sundry languages to vvit in the English Briton Scottish Picts and Latin tongue vvhich Latin by study of the Scriptures vvas made common to al the rest Note how for to study the holy Scriptures men of the other foure seueral languages were faine to learne the Latin tongue which they needed not to haue done if the Scriptures had beene then translated into their owne mother language as M. Abbot reporteth Another notorious vntruth and most malitious slaunder doth be cast out in the next precedent page against the blessed Bishop S. Augustine our English Apostle Page 198. That forsooth because he could not gette the Britons to obey him he therefore prouoked Ethelbert King of Kent a very good Christian to procure the death of two thousand Monkes of Bangor besides many other more innocent men whereas that holy Religious Father was dead and buried many yeares before that slaughter hapned which was also committed not by Ethelbert King of Kent Beda lib. 2. hyst cap. 2. but by Ethelfride a Pagan Prince of the North parts and that not for any quarrel of religion neither but to enlarge his Dominions and to be reuenged on his enemies Neither can M. Abbot or any other Protestant produce one ancient and approued author to justifie that S. Augustine was any way accessary to that wicked fact but is glad to shroude himselfe vnder the shrubbe of an old namelesse Cronicle and therefore Apocryphal cited by the Arch-lier and late partial writer Iewel fit witnesses for such a palbable and spiteful slander But if I would stand here to make a Catalogue of M. Abbots corruptions falsifications and other odde trickes which he vseth in alleageing of the Fathers and other approued authors I should reduce the greatest part of his booke to this place which chiefly consisteth in such paltry shifts and vnchristianlike dealing this that I haue here declared cannot but suffice to discredit him with al indifferent men For if he hath wittingly misreported such worthy authors of purpose to beguile his credulous reader as it is most like for he wil not be taken for a man that citeth the Fathers by heare-say without looking in●o their workes then he hath a most seared and corrupt conscience vnworthy the name of a Diuine and walking aliue is dead in conscience and consequently in credit with al men that loue the truth Sapient 1. vers 11. For the tongue that lieth killeth the soule But let vs suppose the most that may be said in his fauour that he hath not wittingly and of purpose to deceiue the simple cited the holy Fathers sentences wrongfully but taking them vp vpon the credit of some other of his companions without looking into the Doctors owne workes whether they were true or no and being deceiued himselfe doth afterwardes beguile others this I say being of courtesie admitted which is the best excuse that can be truly made for him yet no meane wise man can euer hereafter trust him that so confidently without any qualification auerreth such false tales for his vntruthes are so plaine and palbable that you neede no more but compare his reports with the authors wordes and at the first sight any meane scholler shal finde his cosenage and deceit I come now vnto the last kinde of abuse that M. Abbot offereth vnto the sacred senate of those most renowmed ancient Fathers wherein he doth more ingeniously discouer and lay open the right humour of a true Protestant which is to deny their authority flatly to controle and censure them as simple men to accuse them of error and falshood yea and finally to preferre olde rotten Heretikes opinions before the best of them To beginne with Eusebius Bishop of Caesarea a most famous Hystoriographer that liued in the daies of Constantine the great because he doth more mannerly reprehend him and saith Page 177. That we must giue him leaue to censure Eusebius of an injuditious and presumed explication of Constantines minde and purpose Truly I see no cause why we should giue him any such leaue for who can be so simple as to thinke that M. Abbot borne 1200. yeares after Constantines death should know more of his minde then Eusebius who conuersed with him most familiarly and was of his priuy Councel in such affaires and a man otherwise very learned and juditious Secondly he taxeth the most holy and reuerend Patriarke of Constantinople S. Chrysostome Page 175. for playing the orator and enforcing that in one place for true which in another place he himselfe denieth Page 176. and for reporting that of Constantines Sonne which is much different from the certaine story In like manner be standereth S. Augustine Page 54. for writing against Iouinian the Heretike whose opinions saith M. Abbot very audatiously S. Augustine knew only by heare-say and not of any certainty Secondly Page 60. Though Augustine doth not breake into those rude and vndecent speeches against marriage as Hierome did yet he was deceiued where he said that no Priests embraced Iouinians heresie I wil omit how they note S. Hierome that most vertuous zealous and learned Doctor with a blacke cole Page 57. For writing with al indignation and stomacke for railing and false doctrine because I make hast to acquaint the reader with the most shamelesse pranke of al others which is that they in expresse tearmes preferre the most infamous condemned Heretikes euen in the very points of their errors before the most juditious learned and sincere Doctors of the Church Page 73. It it manifest saith M. Abbot that Hierome one of the foure principal Doctors of the Latin Church was deceiued and that Vigilantius a loose and lewde Heretike had just cause to say as he did Againe Aërius a damned Arrian spake against praier for the dead Page 86. with greater reason then Epiphanius a most ancient learned and holy Greeke father hath defended it Iouinian a notable audatious and ignorant Heretike as both S. Augustine S. Hierome Vincent Lyr. cap. 15. do● ranke Iouinian in the nūber of pestilēt Heretikes and Vincentius Lyrinensis doe testifie though by reason of his later standing he was vnknowne to Epiphanius this Heretike I say Did teach as M. Abbot reports page 56. the doctrine of Paul in Rome against the superstitious conceit of the holynesse of Virginity before the holynesse in Marriage which notwithstanding was maintained by S. Augustine and S. Hierome with the whole court of Rome at those daies as be him selfe confesseth

the hope of eternal life is recouered that they who had lost the gift of regeneration condemning themselues by their owne judgement might attaine vnto remission of their sinnes the aide of Gods goodnesse being so disposed that pardon from God cannot be obtained but by the supplication of Priests For the Mediatour of God and Man the man IESVS Christ hath giuen this power vnto the Prelates of the Church that they may both enjoine satisfaction to the penitent and that they may also admit them being by the same holesome satisfaction purged through the gate of reconciliation vnto the communion of the Sacraments Where he further teacheth That they who die without this gift of pardon shal neuer be saued and doth also greatly blame them who deferre their confession til toward the point of death when saith he there is scarce space either for the confession of the penitent or for the reconciliation of the Priest It vvas not then vndoubtedly treason in S. Leos daies to be reconciled by a Priest seing he so often and so much recommended it to al Christian people and held it the only gate to re-enter into Gods fauor for al such Christians as were fallen from the grace they had before receiued in the Sacrament of Baptisme That Bishops Priests Deacons yea and Subdeacons should not marry and if any married man vvere chosen a Subdeacon that he should refraine from the company of his wife S. Leo is very plaine thus he decreeth Epist. 82. ad Anastasium Thes num 4. It is free for men that be not of the Clergie to marry but to shew the purity of perfect continency carnal copulation is not graunted so much as to Subdeacons that they who haue wiues be as though they had them not and they who haue them not doe continue single And if in this order which is the fourth from the head with the Protestants it is no order at al it is meete that chastity be kept how much more is it to be obserued in the first second and third that no man be esteemed worthy either of the place of a Deacon or honour of a Priest or excellency of a Bishop who is discouered not to haue yet bridled himselfe from the pleasure of wiuing This of the continency of Priests Wil you heare S. Leos opinion of the Vowes of religious men and women which the false Father Abbot scornefully tearmeth Monkish Epist 90. ad Rusti Norb. cap. 12. The profession of a Monke saith he vndertaken by a mans owne free choise and desire cannot be forsaken without sinne because that must be performed which we haue vowed to God Wherefore he that forsaking the profession of a single or solitary life is turned souldier or fallen to marriage is to be purged publikely by the satisfaction of penance for albeit warre-fare may be harmelesse and marriage honest yet is it a transgression and offence to haue forsaken the better choise It followeth in the next number Ibid. ca. 13.8 Maidens who not constrained by their parents command but of their owne accord haue made profession of Virginity and receiued the habit if afterwardes they desire to marry they doe sinne though they were not yet consecrated Ibidem 14. but if after both profession and consecration they should fal to marry it cannot be doubted but that they should commit a very hainous crime For if mans decrees cannot be infringed without punishment what shal light vpon them who haue broken the couenants of the diuine mistery How forcibly doth this chast doctrine of S. Leo batter and beate flat to the earth the voluptuous loosenesse of runnegate votaries and giues checkmate to the Protestants for vpholding the same as wel done That you may yet further perceiue what an euil Protestant and a perfect Papist S. Leo was he commendeth highly the Emperour Martianus his vertue and Godlinesse for receiuing with worthy honour the holy Relikes of blessed Flamianus departed who a little before was Patriarke of Constantinople And for praying to Saints you haue heard before Serm. 5. de Epiphania how he encouraged al men Eorum ambire suffragia earnestly and as it were ambitiously to sue for the aide of their praiers Againe he exhorteth his auditours to celebrate vvith him the Saturday following the Vigils of the most happy Apostle S. Peter Ser. 8. de Iejunio decim Who saith he with his praiers wil vouchsafe to helpe our praiers fastings and almes-deedes Behold he made no question but that S. Peter both knew their desires and deserts and would also further them vvith the aide of his effectual praiers In briefe then we haue that the most learned and holy Pope S. Leo the first taught praying to Saints and worshipping of their Relikes the vowes of Monkes and professed Virgins that Priests and al in holy orders should not marry but liue continently that Priests haue power to reconcile and to forgiue sinnes and that euery man who hopeth for any pardon of his sinnes at Gods handes must particularly confesse them in priuate to a Priest and by due satisfaction purge himselfe from them that in the Sacrament there is the same true flesh of Christ which was crucified and did arise from death that Masse is to be said euery holy day wherein the sacrifice of Christs body is offered that S. Peter was the supreme Pastour of Christes Church and that the Bishop of Rome is his lawful successour therein hauing supreme authority ouer both East and West Church These with such like points which may by diligent perusing his most eloquent and diuine workes be gathered doe most perspicuously demonstrate the Church of Rome in his time vvhich vvas neare 1200. yeares agoe to haue held the selfe same language concerning matters of faith vvhich the same Church of Rome at this day speaketh And that M. Abbot in seeking to proue the contrary did but shew himselfe either very ignorant in his workes or ouer studious not to take his Author right as his manner is but to picke some matter of cauil out of him thereby to blinde and deceiue the simple reader Now to the next ROBERT ABBOT PELAGIVS the Bishop of Rome the first of that name admitted a married man to be Bishop of Syracusa only putting in a caution that he should not dilapidare the Church goodes and transferre the same to his wife and children Dist. 28. de Syracusana The danger whereof he signifieth was the cause of that constitution which did forbidde a man hauing a wife and children to be preferred to a Bishopricke otherwise a man is not repelled for hauing wife children saith the Glosse because the Apostles permitted the same But now the Church of Rome Glossa ibidē wil by no meanes admit men to be Bishops or Priests not for that they would auoide the dilapidating of the Church goodes for that is a thing common with the Popes themselues Platina in vita Iohan. 16. To apply al to satisfie the