we are justified not by faith alone but also by good workes That in extremity of sicknesse we must cal for the Priest to anoile vs with holy Oile That we must confesse our sinnes not to God alone but also vnto men these and diuers such like heades of our Catholike faith formally set downe in holy Scripture the Protestants wil not beleeue though they be written in Gods vvord neuer so expresly but doe ransacke al the corners of their wits to deuise some odde shift or other how to flie from the euidence of them Whereupon I conclude that they doe not receiue al the written word though they professe neuer so much to allow of al the bookes of Canonical Scripture Lib. 2. de Trinitate ad Const For the written word of God consisteth not in the reading but in the vnderstaÌ„ding as S. Hierome testifieth that is it doth not consist in the bare letter of it but in the letter and true sence and meaning joined togither the letter being as the body of Scripture and the right vnderstanding of it the soule spirit and life thereof he therefore that taketh not the written word in the true sence but swarneth from the sincere interpretation of it cannot be truly said to receiue the written word as a good Christian ought to doe Seing then that the Protestants and al other sectaries doe not receiue the holy Scriptures according vnto the most ancient and best learned Doctors exposition they may most justly be denied to receiue the sacred vvritten word of God at al though they seeme neuer so much to approue al the Bookes Verses and Letters of it vvhich is plainly proued by S. Hierome vpon the first Chapter to the Galathians Now to draw towardes the end of this clause not only neuer a one of M. Abbots assertions whereby he went about to proue them selues and their Church to be Catholike is true as hath beene shewed before but ouer and besides his very conclusion conuinceth himselfe euen by the verdict of himselfe to fal into the foule fault and errour of the Donatists Our faith saith he because it is that which the Apostles committed to writing is the Apostolike faith and our Church by consanguinity and agreement of doctrine is proue to be an Apostolical Church c. and is the only true Catholike Church c. see you not how he is come at length to proue their Church to be Catholike Page 16. Line 5. Ex perfectione doctrinae By perfectnesse of their doctrine vvhich was as he himselfe in this very assertion noted a plaine Donatistical tricke reproued by S. Augustine whom in that point he then approued What doating folly is this in the same short discourse so to forget himselfe as to take that for a sound proofe which he himselfe had before confuted as heretical we like wel of Tertullians obseruation That our faith ought to haue consanguinity and perfect agreement with the Apostles doctrine but that is not the question at this time but vvhether our doctrine or the Protestant be truly called Catholike that is whether of them hath beene receiued and beleeued in al nations ouer the world that is to be proued in this place M. Abbot if he had meant to deale plainly and soundly should not haue gone so about the bush and haue fetched such vvide and vvilde windlesses from old father Abrahams daies but should haue demonstrated by good testimony of the Ecclesiastical Histories or of ancient Fathers vvho were in the pure times of the Church the most Godly and approued Pastours thereof that the ProtestaÌ„ts religion had flourished since the Apostles daies ouer al Europe Afrike and Asia or at least had beene visibly extant in some one country or other naming some certaine Churches in particular which had held in al points their faith and religion vvhich he seing impossible for any man to doe fel into that extrauagant and rouing discourse which you haue heard concluding without any premises sauing his owne bare word that in the written word There is no mention made of the Pope or his Supremacy nor of his Pardons c. Belike there is no mention made of S. Peter nor aught said of his singular prerogatiues It hath not peraduenture That whatsoeuer be should loose on earth should be loosed in heauen The other points were touched before and shal be shortly againe But I would in the meane season be glad to heare where the written word teacheth vs that Kinges and temporal Magistrates are ordained by Christ to be vnder him supreme Gouernours of Ecclesiastical affaires because M. Abbot made choice of this head-article of theirs for an instance that the written word was plaine on their â—ide he should therefore at least haue pointed at some one text or other in the new Testament where it is registred that Princes are supreme gouernours of the Church Nay are temporal Magistrates any Ecclesiastical persons at al or can one that is no member of the Ecclesiastical body be head of al the rest of the Ecclesiastical members or is the state Secular higher and more worthy then the Ecclesiastical and therefore meete to rule ouer it though they be not of it to say so is to preferre the body before the soule nature before grace earth before heauen or is it meete and decent that the lesse worthy-member should haue the supreme command ouer the more honourable vvhere the Christian vvorld is turned topsy-turuy that may be thought meete and expedient but in other places that wil not be admitted for currant vvhich in it selfe is so disorderly and inconuenient without it had better warrant in the word of God then that new position of theirs hath ROBERT ABBOT NOw vvhereas he alleageth that al his Majesties most roial Progenitours haue liued and died in that vvhich he calleth the Catholike and Apostolike faith Ambros lib. 5. epist. he plaieth the part of Symmachus the Pagan sophister who by like argument vvould haue perswaded Valentinian the Emperour to restore their Heathenish Idolatry and abhominations We are to follow our Fathers saith he who with happinesse and felicity followed their Fathers Aug. psal 54. Thus men haue hardned themselues in their heresies saying What my parents were before me the same wil I be But his Majesty wel knoweth that in matter of religion the example of parents is no band to the children L. 2. epist 3. but the trial thereof is to returne to the roote and original of the Lordes tradition as Ciprian speaketh not regarding what any before vs hath thought fit to be done but what Christ hath done who is before al. It is not vnknowne to his Majesty that there should be a time when Apocal. 17. vers 13. the Kinges of the earth shal giue their power and kingdome to the beast vntil the word of God be fulfilled and with the whoore sitting vpon many waters Vers 14. should bende themselues to fight against the Lambe Wherein if any of his Progenitours
vpon just and vnjust that is bestoweth out of his owne bounty many temporal commodities vpon them that doe ful litle deserue them at his handes Wherefore M. Abbot was ouer-seene to bring in the Princes prosperity for proofe of the goodnesse of their religion Let vs proceede WILLIAM BISHOP BVT sithence there be in this our miserable age great diuersities of religions and yet but one only wherewith God is wel pleased and truly serued as saith the Apostle Ephes 4. One body one spirit as you are called into one hope of your vocation one Lord one faith one baptisme my most humble sute and supplication to your high Majesty is that to your eternal good you wil embrace maintaine and set forth that only true Catholike and Apostolike faith wherein your most roial Progenitours liued and died or if you cannot be wonne so soone to alter that religion in which it hath beene your Highnesse misfortune to haue beene bredde and brought vp that then in the meane season of your tender goodnesse you would not suffer the sincere Professours of the other to be so heauily persecuted R. ABBOT SECT 3. Page 14. HERE M. Bishop propoundeth briefly to his Majesty the summe of his petition the foundation whereof he laieth in a principle which we acknowledge to be a truth that whereas there be diuersities of religions in the world there is but one only where vvith God is truly serued Hereupon he frameth his humble sute that his Majesty wil embrace and maintaine that only true Catholike and Apostolike faith but that needeth no sute of his for his Majesty already doth that For what is the Catholike faith but the faith of the Catholike Church and which then shal we take to be the Catholike Church surely the Catholike Church by the very signification of the word is the vniuersal Church so called Quia per totum est August de vnit Eccles Athanas Q 81. Because it is ouer al or through al the world and is not tied to any country place person or condition of men not this Church or that Church as S. Augustine speaketh * August in psal 56. But the Church dispersed throughout the world and not that which consisteth iâ— men now presently liuing but so as there belong to it both those that haue beene before vs and that shal be after vs to the worldes end whereby we see how absurdly the Church of Rome taketh vnto it the name of the Catholike Church and how absurdly the Papists take vnto them the name of Catholikes The Catholike Church is the vniuersal Church the Church of Rome a particular Church there fore to say the Catholike Roman Church is al one as to say the vniuersal particular Church To speake by their rule the Roman Church is the head and al other Churches are members to it but the Catholike Church comprehendeth al therefore to say the Roman Church is the Catholike Church is as much to say the head is the vvhole body Neither doth it helpe them that of old particular Churches vvere called by the name of Catholike Church it being no otherwise done but as in toto similari in a body vvhere al the parts are of the same nature vvhere euery part hath the name of the vvhole and no one part can challenge the same more then another as in the elements euery part of the fire is fire euery part of the vvater vvater and so of the like for so euery Church where true faith was taught August coÌ„t Epist Fund cap. 4. was called to distinguish it from heretical assemblies the Catholike Church and euery Bishop of such a Church vvas called a Bishop of the Catholike Church and no one Church more then another assumed vnto it any prerogatiue of that title Therefore they called the Catholike faith the faith that vvas receiued by the Church throughout the vvorld and the true Christians vvere called Catholikes August Epist 48. Ex communicatione totius orbis by hauing communion and fellowship of faith vvith the Church of the whole world it is therefore a meere vsurpation whereby the Papists cal the Roman Church the Catholike Church WILLIAM BISHOP M. ABBOT is now at length come from his extrauagant roâ—ing narrations vnto some kinde of argumentation Here he wil giue a proofe of his valour here we shal soone try whether he come so wel furnished into the field that he neede not to doubt of the victory as in the beginning he vaunted of himselfe or vvhether his special skil and force doe not rather lie in railing at vs and in cosening of his reader then in any sound kinde of reasoning That doctrine vvhich he learned out of S. Augustine concerning the signification of the vvord Catholike vve vvillingly admit off to wit That religion is Catholike that faith is Catholike which is spread ouer al the world and hath beene alwaies imbraced and practised euen from the Apostles time to our daies and such is the religion vvhich I vvould haue perswaded his Majesty to receiue in to his Princely protection To this vvhat saith M. Abbot marry that his Majesty hath already receiued it How doth he proue that not by any one plaine and round argument directly to the purpose but from the Catholike religion falleth to the Catholike Church and so spendeth the time in most friuolous arguing against the Roman Church of vvhich I made no mention at al. Doth he not deserue a lawrel garland for the vvorshipful ranging of his battle and is he not like to fight it out valiantly that thus in the beginning flieth from the point of the question Proue good Sir that his Majesty embraceth and maintaineth that religion vvhich is spread ouer al the vvorld and that hath continued euer since the Apostles time and then you may justly say that he vpholdeth the Catholike religion according to your owne explication out of the ancient Fathers But because M. Abbot saw this to be impossible he gaue it the slippe and turneth himselfe to proue the Roman religion not to be the Catholike and perceiuing that also as hard to performe as the other he shuffles from the religion and faith of vvhich the question vvas vnto the Roman Church that is from the faith professed at Rome to the persons inhabiting the citty of Rome whom he wil proue not to be Catholikes and the Roman Church not to be the Catholike Church Doe you marke vvhat winding and turning and what doubling this simple Minister is driuen vnto ere he can come to make any shew of a silly argument But let vs giue him leaue to vvander vvhither his fancy leadeth him that vve may at length heare vvhat he would say It is forsooth That the Church of Rome doth absurdly cal her selfe the Catholike Church and that Papists doe absurdly take to themselues the name of Catholikes because the Catholike Church is the vniuersal Church but the Church of Rome is a particular Church therefore to say the Roman Catholike Church is
the Church of Rome so cruelly surely there was no agreement betweene them Wherefore as the Catholikes of Africa then so they that were taken into the communion of the Church of Rome cared little for the Donatists as witnesseth S. Augustine saying of Cecilianus Bishop of Carthage August Epistola 162. He neede not to care for the multitude of his conspiring enemies the Donatists when he saw himselfe by communicatory letters joined with the Roman Church in which alwaies the principality of the Apostolical chaire flourished c. So we at this time neede as little to care for the bitter reproches and deceitful arguments of the Protestants so we stand stable and firme in the like society of faith and religion with the same Church of Rome ROBERT ABBOT Cont. Epist. Fund cap. 4. THERE vvas reason why Augustine should be moued with the name of Catholike vvhen they that were called Catholikes had testimony of their faith from the communion society of the Church throughout the vvhole vvorld and were therefore so called Breui collat diti 3. cap. 2. Quia communicant Ecclesiae toto orbe diffusae Because saith S. Augustine they communicate with the Church spread ouer al the whole world But most sottishly it is alleaged for a motiue to vs being now Donatistically applied to one particular Church of Rome and to men bearing the name of Catholikes only for communicating vvith that Church Surely as the name of Iewes was of old a name of honour and the proper title of the people of God but afterwardes by their Apostacy who bare it was left for Esai 65. vers 15. a name of curse and reproch so the name of Catholike was an honourable name and the peculiar title of the true children of the Church but now by their abuse who haue vnjustly taken that name vnto themselues it is become a name of curse and shame vvith the people of God and the proper badge of Apostataes and Heretikes And as the Apostle Rom. 2. v. 28. denieth the name of Iewes to them vvho yet according to the letter were so called because of the circumcision of the flesh and applieth the truth of the nam◠to them vvho vvere so according to the spirit albeit according to the letter they were not so named so the name of Catholikes in deede belongeth not to the Romish faction who according to the letter take vpon them to be so called but the true meaning thereof belongeth to them vvho although they joy not in the litteral name c. yet doe follow the same faith vvhich they followed vvho first were called by the name of Catholikes Let them haue the shel so that we haue the kernel c. the name in his true vse importeth them that imbrace the faith of the Catholike that is the vniuersal Church that hath beene from the beginning of the world that is through the vvhole vvorld and shal be to the worldes end WILLIAM BISHOP S. AVGVSTINE indeede was so much moued with the name of Catholike that he alleageth it to haue beene one principal cause Cont. Epist Fund cap. 4. De vera relig cap. 7. which kept him in the lappe of the Church And else where very often exhorteth al Christians To hold the communion of that Church which both is Catholike and knowne also by that very name not only to her owne followers but also to others And the self◠same reason alleaged by M. Abbot himselfe vvhich caused that most holy vvise and learned Father to esteeme so highly of that title Catholike is now of great force to perswade al reasonable men to make themselues members of the Roman Church for by joining in society of faith with the Church of Rome they shal cōmunicate with the Church spred ouer the whole vvorld because the faith and religion of the Church of Rome hath beene generally receiued al the world ouer as our aduersaries themselues doe confesse The name Catholike is by the Protestants Donatistically applied to their Schismatical congregation that neither are nor euer were scattered al the world ouer but be inclosed and confined vvithin certaine countries of Europe as the Donatists were within the boundes of Afrike Most sottishly then to vse his owne wordes doth M. Abbot affirme the name Catholike to be applied by vs of the Roman religion vnto the particular Church of Rome when as we cal al other Churches of what country soeuer that with the Church of Rome keepe intirely the same faith Catholike And men of al other nations doe we cal Catholikes as vvel as those vvho are Romans borne because they al beleeue and confesse the same one Catholke faith that is extended ouer al the world Secondly M. Abbot is much mistaken in his comparison of the name of Iewe with the name Catholike for to omit first that such examples proue nothing but doe only serue for shew or explication and moreouer that it can hardly be shewed that the name of Iewe was a name of such honour at any time for that peoples honourable name vvas Israelites and vvere not called Iewes til towardes the declination and wane of their estate Neither was it euer any peculiar and proper title of the people of God for God had many good seruants that were neuer called Iewes as may be gathered by Iob the Husite Naaman the Sirian the widow of Luc. 4. vers 26. Sarepta a Sidonian and by a great number of Prosilites and finally by that which the Apostle teacheth Rom. 2. vers 14. Many Gentils were saued without the law Lastly most vncertaine it is of what name the Prophet Isay speaketh when he saith Cap. 65. vers 13. It shal be left for a name of curse Al these impertinencies of his example being too too many I doe remit him but cannot pardon his grosse fault in the maine point of the comparison for the name Iewe according to the vsual signification of the word being the name of a certaine people of one race and kindred and hauing a law giuen them by Moises which should continue only for a prescript time and end at the comming of Christ is not like the name of Catholike which is no special name of the people of any one country but is attributed and doth agree to al sortes of men of what country or nation soeuer that doe embrace the true Christian faith And is inseparably linked and so fast joined and riueted with the Christian profession and religion that it shal neuer faile fal or be separated from it so long as Christs faith standeth nor euer be contemned of the faithful whiles Christs true religion flourisheth vvhich is proued inuincibly out of the very Etimology of the name Catholike and that according to M. Abbots owne interpretation in the same place who doth expound it to signifie that Church which is through the whole world and shal be to the worldes end If the name Catholike shal continue to the worldes end the true title of
the Church who then but miscreants and Heretikes can take it for a name of curse reproch and shame Is it not vntil this day set downe in the Apostles creed as the honourable title and epithite of the true Church I beleeue the holy Catholike Church Must he then not be rather an Apostata then a scholler of the Apostles â—hat blusheth not to auouch the very name Catholike to be the proper badge of Apostataes and Heretikes which the Apostles asscribe and appropriate vnto true Christianity If any proude and false fellowes doe vsurpe that name and challenge it to themselues wrongfully as many did euen in S. Augustines time when M. Abbot confesseth it to haue beene in greatest estimation let such vsurping companions be rebuked sharply and conuicted of their insolent and audatious folly but the name Catholike which the Apostles thought vvorthy and fit to be placed in the articles of our creede and principles of our religion must alwaies remaine and be among true Christians a name very glorious and desireable We therefore say with S. Augustine We receiue the holy Ghost if we loue the Church Tract 32. in Iohannem Lib. 1. cont GaudeÌ„t c. 33. if we be joined together by charity if we rejoice in the Catholike name and faith And they that doe not joy in that name but mocke at it doe blaspheme as the same most holy Authour intimateth The name Iewe being taken in the Apostles sence for one of what nation soeuer that fulfilleth the justice of the law neuer was nor neuer shal be a name of reproch so that M. Abbot is driuen to hoppe from one sence of that name to another to make it appliable to his purpose But and it please you the Protestants haue the kernel of the name Catholike and we but the shel Why doe they then so bitterly inueigh against it vvhy are they not more willing to extol and magnifie that renowmed title being of such ancient Nobility twenty pound to a peny that vvhat face soeuer he set on it yet in his hart he maruailously feareth the contrary himselfe If that faith and religion only be Catholike vniuersal as he acknowledgeth that hath euer beene and is also spread ouer al the world and shal continue to the worldes end then surely their religion cannot be Catholike euen by the vniforme confession of themselues vvho generally acknowledge that for nine hundred yeares together the Papacy did so domineer al the world ouer that not a man of their religion vvas to be found in any corner of the vvorld that durst peepe out his head to contradict it Could there be any Church of theirs then when there was not one Pastour and flocke of their religion though neuer so smal in any one country and euen now vvhen their Gospel is at the hottest hath it spread it selfe al the world ouer is it receiued in Italy Spaine Greece Afrike or Asia or carried into the Indians nothing lesse They cannot then cal themselues Catholikes after the sincere and ancient acceptation of that name which is as himselfe hath often repeted out of S. Augustine Quia communicant Ecclesiae toto orbe diffusae Because they communicate in fellowship of faith with the Church spread ouer al the world They must therefore notwithstanding M. Abbots vaine bragges be content with the shel and leaue the kernel to vs who doe embrace the same faith that is dilated al countries ouer yea they must be contented to walke in the foote-steps of their fore-fathers the Donatists euen according to M. Abbots explication and flie from the vniuersality of faith and communion of the Church spread al the world ouer vnto the perfection of their doctrine which is neuerthelesse more absurd and further from the true signification of the word Catholike then the Donatists shift was of fulnesse of sacraments and obseruation of al Gods commandements as hath beene already declared But let vs heare how clearely and substantially he wil at length proue their Church to be Catholike ROBERT ABBOT NOw as of this Catholike Church from the beginning to the end there is as appeareth in the vvordes cited by M. Bishop but Ephes 4. vers 4. One body euen as one Lord one God and Father of al so is there also but one spirit one hope one faith one baptisme one spiritual meate and drinke one religion Let vs then looke out those that haue beene before vs and consider Abel Noë Abraham Isaac Iacob and the rest of the Patriarkes and Fathers Let vs looke to Moises and the Prophets and the whole generation of the righteous and faithful of the old Testament and see what their faith was what was their religion and seruice of God vndoubtedly we find not a Papist among them we finde no shadow of that which they now obtrude and thrust vpon vs vnder the name of Catholike religion They did not worship Idols and Images they did not coÌ„ming after pray to Saints that were dead before them they vsed no inuocation of Angels they knew no Merits nor vvorkes of supererogation They vowed no vowes of Monkery they made no pilgrimage to Reliques and dead mens bones they knew no shrift nor absolution or any of that riffe-raffe-stuffe vvherein the substance of Catholike religion is now imagined to consist But what they did the same doe we as they worshipped God so sauing ceremonial obseruances vve also worship him as they beleeued so by the same spirit of faith vve also beleeue as they praied so vvith the same vvordes we also pray according to the approued example of their life we also teach men to liue therefore no Popery but our religion is the Catholike religion because it is that vvhich the Catholike Church hath practised from the beginning of the world and Popish religion not so The same faith and religion which they followed and no other our Sauiour Christ at his coÌ„ming further confirmed and only stripping it of those tipes and shadowes vvherewith it pleased God for the time to cloth it commending the same to his Apostles simply and nakedly to be preached to the nations They did so They added nothing of their owne they preached only the Gospel promised before by the Tertul. de Praescript Rom. 1. Prophets in the holy Scriptures saying no other thinges Act. 26. v. 12. Lib. 3. cap. 1. then those which the Prophets and Moises did say should come The Gospel which they first preached afterwardes by the wil God as Ireneus saith they deliuered to vs in writing to be the pillar and foundation of our faith Thus then vvhat Christ deliuered the Apostles preached vvhat the Apostles preached they wrote vvhat they vvrote we receiue and beleeue De praescript and beleeuing this as Tertullian saith we desire to beleeue no more because we first beleeue that there is nothing else for vs to beleeue And therefore as S. Augustine saith if any man August cont literas Petili lib. 3. cap. 6. nay if an Angel from
haue to euery place picked by M. Abbot out of S. Paul in fauour of their religion opposed another out of the same Epistle that speaketh more plainly against them for vs I vvil here out of the aboundance of testimonies vvhich the same S. Paul vvhom the simple Protestants take to be wholy for them beareth to our doctrine set downe some store euen in defence of those very points vvhich M. Abbot hath made special choise off to object against vs. To beginne with the first there is plaine testimony that we are justified before God by vvorkes vvhich I cited before Rom. 2. v 13. With God the doers of the law shal be justified There is much for freewil witnesse this Ibid 6. vers 12. 13. Let not sinne therefore raigne in your mortal body that you obey the concupiscence thereof but neither doe you exhibite your members instruments of iniquitty vnto sinne but exhibite your selues to God of dead men aliue and your members instruments of justice to God for sinne shal not haue dominion ouer you for you are not vnder the law but vnder grace See how the Apostle maketh it in the power and vvil of euery man indued with Gods grace either to doe wel or to doe euil and that sinne hath no such dominion ouer them but that they may doe wel if they wil concurre with Gods grace Item that it is not grace which doth al but a man must worke with grace and exhibite the powers of his soule as instruments towardes the producing of good workes vvhich is flatly our doctrine of freewil And before we depart from this matter of justification as M. Abbot doth very quickly you shal heare more of it out of the same Apostle he teacheth expresly that a man in the state of grace may fulfil the law in these wordes Ibid. cap. 8. vers 3. For that which was impossible to the law in that it was weakned by flesh God sending his Sonne in the similitude of the flesh of sinne euen of sinne damned sinne in the flesh that the justfication of the law might be fulfilled in vs who walke not according to the flesh but according to the spirit Which is seconded in the thirtenth chapter where he concludeth Ibid. vers 9. 10. loue to be the fulnesse of the law hauing before said that he who loueth his neighbour fulfilleth the law And as for that certainty of saluation vvhich many Protestants bragge off the Apostle doth vvholy dispossesse them of it first in the place before cited vvhere he willeth Rom. 11. vers 20. them that stand right in the true faith to beware that they fal not and assureth them that they shal fal as others had done before them if they did not diligently looke vnto it Else vvhere he aduiseth vs Philip. 2. vers 12. with feare and trembling to worke our saluation Marke how two points of the Protestant doctrine be wounded in one sentence and two of ours confirmed both that vve must worke our saluation it comes not then by only faith and that with feare and trembling we are not then assured of it before hand by the certainty of faith which excludeth al feare and doubt of it Now that we ought to haue a firme hope of saluation S. Paul teacheth vs Rom. 5. v. 2. We haue accesse through faith in to this his grace wherein we stand and glory in the hope of the Sonnes of God Also Ibid. 8. v. 24. For by hope we are saued Item vve giue thankes to God c. Colloss 1. v. 5. for the hope that is laid vp for you in heauen With whom S. Peter consorteth 1. Pet. 1. vers 3. Blessed be God and the Father of our Lord IESVS Christ who according to his great mercy hath regenerated you into a liuely hope vnto an incorruptible crowne c. laid vp in heauen Not to prosecute al the particular points of justification which haue euery one good ground in the Apostle S. Paul as in that question may be seene the very faith whereby Abraham was and we are justified is no such kind of faith as the Protestants claime to be justified by that is by an apprehension and drawing of Christs righteousnesse to themselues but that faith vvhereby we beleeue al thinges to be true which God hath reuealed as S. Paul declareth in the fourth to the Romans where he reporteth Rom. 4. v. 19. Abraham to haue beene justified by beleeuing that God according to his promise would giue him a Sonne and make him the Father of many nations so that finally there is not a word in S. Paul vvhich in his owne meaning maketh for any one peece of the Protestants justification but heapes of testimonies for euery branch of justification as we beleeue it Now I come to the other points named by M. Abbot There is nothing saith he in S. Paul for the merit of single life But he is greatly mistaken for the Apostle saith 1. Cor. 7. vers 32.33 34. That the care of the single and vnmarried is to please God and their study to thinke vpon those thinges that appertaine vnto God and how they may be holy both in body and in spirit vvhich must needes be more acceptable in Gods sight then to be carping for this world and caring how to please their yoke-mate To this we adde Monkish vowes of which if he were worthy to be a good Abbot he vvould speake more respectiuely somwhat S. Paul hath of the vow of chastity which is one of their principal vowes for he auoucheth 1. Tim. 5. vers 12. certaine widowes worthy of damnation because they broke the same former vow of chastity And S. Paul himselfe Act. 18. vers 18. shoare his head in Cenchris because he had a vow vvhich was the vow of a Nazarite not much vnlike for the time though much inferiour vnto the vow of religious persons see of that vow the sixt Chapter of the booke of Numbers There is nothing saith M. Abbot in S. Paul of praier for the dead vvhich is not true for he teacheth that some of the faithful who haue 1. Cor. 3. v. 13 built vpon the right foundation hay stubble and such like trash shal notwithstanding at the day of our Lord be saued yet so as through fire Which the ancient * SS Aug. in ps 37. Hier. l. 2. cōt Iouin 13. Ambros in hūc locū Gregor in psal 3. poenit entialē Doctors doe take to be the fire of Purgatory Now if many vvhiles the drosse of their vvorkes be purged doe lie in fire it wil easily follow thereof that euery good soule who hath any Christian compassion in him vvil pray for the release of their Christian brother out of those torments I come now to Images and Relikes of vvhich he affirmeth that S Paul saith nothing vvhere was the good-mans memory vvhen he wrote this or remembring the matter vvel enough was he so
greedinesse and couetousnesse of their familiars their bretheren their nephewes vnder which name commonly goe their bastards but because they asscribe to marriage as the old Heretikes did Bellarm. de Cler. lib. 1. cap. 19. pollution and vncleanenesse which cannot stand with the sanctity and holinesse of the Priestly function WILLIAM BISHOP IF M. Abbot did not euery vvhere almost shew himselfe to be a shamelesse man and one that careth not how corruptly so he may somewhat colourably cite the ancient Fathers sentences this passage were alone more then sufficient to proue him to be no better then a cosening counterfeit In these few lines there are foure euident vntruthes vttered by him The first is that a man is not repelled from being a Bishop for hauing wife children but only for feare of dilapidation of the Church goods This is most euidently false for though the feare of spending the Church goods vpon prophane vses be one cause vvhy it is not expedient that a Bishop or Priest should be maried yet the more principal reason thereof is the purity of the single life and the freenesse of it from al such vvorldly affaires and temporal troubles as are necessarily linked vvith the care of prouision for wife children This you heard before out of S. Leo who was predecessor to Pope Pelagius the first by more then an hundred yeares These be also the reasons of S. Augustine and S. Hierome vvho vvrote thereof vvhole volumes against the Heretike Iouinian and were giuen first by S. Paul himselfe when he teacheth that 1. Cor. 7. vers 31. he who is without a wife is careful for the thinges that pertaine to our Lord how he may please God but he that is with a wife is careful for the thinges that appertaine to the world how he may please his wife and is diuided And Vers 32. Vers 34. the woman vnmaried and virgin thinkes on the thinges that pertaine to our Lord that shee may be holy both in body and spirit See the more special groundes of the single life of clergy-men wherevpon euen by the confession of M. Abbot himselfe Page 42. A law was made in the Church of Rome by Pope Siritius who was 150. yeares before Pelagius that al Priests and Deacons should either be chosen single men or else promise to abstaine wholy from the company of their wiues which is also decreed in the second Councel of Carthage holden about the same time where the holy Bishops there assembled doe say Canon 2. That we may keepe that which the Apostles did teach and Antiquity herselfe obserued giuing al men to vnderstand that the single and chast life of the Clergy vvas taught by the Apostles and obserued in most pure Antiquity It being then so notorious and wel knowne a thing that whosoeuer would be a Bishop must needs refraine from the company of his wife no caution was required for that by Pope Pelagius because there was no question or doubt of it And M. Abbot dealeth deceitfully to argue out of the not mentioning of that vvhich was vnderstood of al men as necessary to be presupposed and is in most of the Canons of the very same distinction Distinct 28. expresly deliuered and also in two other vvhole distinctions going next before His second false tricke is in the citation of the glosse and that a very foule one for he chops it off in the middest leauing out that which wil marre al his market The glosse saith vpon that caution against dilapidations that it is to be vnderstood when be that is chosen to be a Bishop doth loue his wife and children so tenderly that it is to be presumed he would for their sakes dilapidare the Church goods c. otherwise a man is not repelled for wife and children to wit for that point of dilapidations whereof the glosse there speaketh This to be the sence any vnderstanding man vvould easily perceiue if the glosse had gone no further But it addeth as it were to meete with M. Abbots cauil Dum tamen longa continentia praecesserit A man that hath a wife may be admitted to be a Bishop putting in good surety that he wil not dilapidare the Church goods yet with this prouiso That he hath long before liued continently that is refrained wholy from the company of his wife as it is before said in the Canon Priusquam of the same distinction See how expresly the glosse excepts that which M. Abbot auoucheth it to affirme His third false tale is That the Church of Rome now wil by no means admit maried men to be bishops priests which is not true for in those very cases vvherein they vvere at any time admitted before they vvould be admitted now that is If there were want of other able men and some such eminent learning and vertue in a maried man as were not to be found in a single then he might be made both Priest Bishop so that he and his wife would liu◠continently for there is no Canon of the Church to the contrary His fourth lie is a luculent and bright one That we forsooth asscribe pollution and vncleanenesse to marriage as the old Heretikes did for neither Cardinal Bellarmine vvhom he quoteth nor any other Catholike doth teach the act of matrimony to be the worke of the Deuil or damnable sinne as the Manichees and some other Heretikes did Nay he declareth there plainly that it may be without any sinne at al though most commonly concupiscence beare to great a sway in it both preuenting the rule of reason and somewhat exceeding the measure of it as a Lib. 14. de Ciuitat c. 17. Item lib. 5. cont Iulian. cap. 8. 10. S. Augustine testifieth and doth make a man more dul and heauy to spiritual exercises and not so pure holy as the office of a Priest doth require as b Hier. lib. 1. cōt Iouinian S. Hierome and c Chrysost l. 6 de Sacerdot S. Chrysostome doe witnesse And that a man thereby is made lesse holy and pure both in body and spirit S. Paules owne vvordes doe intimate ¶ 1. Cor. 7. vers 34. The woman vnmarried thinketh how shee may be holy both in body and spirit so that within the compasse of not many lines M. Abbot le ts flie two cast of lies and yet as it were not content vvith so few he interlaceth three other lies to furbish and smooth vp the rest The first is that now a daies married men are not repelled from Bishopricks to auoide dilapidations which is false For that is one cause as I shewed before and is also touched euen by that most renowmed Father Bellarmine euen in the same place cited by M. Abbot De Clericis lib. 1. cap. 19. in his fifth reason vvhere he teacheth That the marriage of Bishops and Priests doth hinder much that hospitality and tender care of the poore which men of the Church ought to haue for the
not a word out of him that wil greatly helpe their cause For what saith he that we say not we hold with him that the want of knowledge of the Scriptures is the cause of heresie for he that knoweth and vnderstandeth wel the holy Scriptures can neuer fal into errour or heresie Besides vve denie not but that it is expedient for al men either to reade the Scriptures or to heare them to reade them themselues if they be men of judgement and indued with a lowly spirit carrying with them this rule of S. Peter 2. Pet. 1. vers 19. That the Scriptures as they were not written by a priuate spirit so they must not be vnderstood by a priuate interpretation vvherefore in al darke and doubtful places they must not trust to their owne wit but make their recourse vnto the Catholike Church Ioh 14. v. 26. Ioh. 16. v. 13. 1. Tim. 3. vers 15. Which is directed by the spirit of God into al truth and therefore called the pillar and ground of truth for the true sence and meaning of them Al the rest both Men Women and Children we would haue to heare the holy Scriptures read vnto them and expounded by their lawful Pastours and approued Preachers who are chosen and sent to feede their soules with that heauenly foode of the word of God So that Gregory the ninth differeth nothing from Paul the fift the present Pope of Rome who is fully of the same opinion And M. Abbots audatious assertions to the contrary are but meere slanders For we hold it not pernitious for al sortes of people to reade the Scriptures vnlesse it be in such false translations as the Protestants haue made but haue our selues translated them into the vulgar tongue that al Godly wel minded people of any reasonable capacity may diligently and deuoutly reade them at their good oportunity M. Abbot vvas wont heretofore to alleage some authour or other to giue the better countenance to his lies but now he is faine to face them out himselfe without the helpe of any other and hauing put his special confidence in lying as they did of vvhom the Prophet speaketh Esai 28. Posuimus mendacium spem nostram We haue put our hope in lying he thrusteth them out lightly by huddles False then it is first that we teach the people to be secluded from the reading of Scripture as dogges are from holy thinges for vve would haue none other debarred from reading of them but wauering wilful and peruerse fellowes 2. Pet. 3. vers 16. Who as S. Peter teacheth abuse the holy Scriptures to their owne destruction and to the seducing of others Secondly it is a lie in graine to auouch that we teach the knowledge of the Scriptures to breede errour and heresie vnlesse he meane the corrupt and peruerse knowledge of them which is rather to be tearmed the ignorance of them for the true knowledge of them deliuereth vs from al errour and heresie and settleth vs in the sound doctrine of the Catholike Roman Church True it is that many now a-daies vvho haue some smattering in the vvordes and verses of the text hauing itching eares and wauering minds are the sooner lead away through their little skil in the Scriptures and ouer-great presumption of their owne wits for hearing Heretikes cite for proofe of their heresie some texts of Scripture which they know to be Gods vvord and hauing neither sufficient learning to answere them nor grace to aske counsel therein of the true Pastors of Christs Church vvho would rightly informe them become a pray to the rauening vvolues Againe the very experience of this age doth sufficiently informe an vnderstanding man that the ouer common reading of Gods word by the more rude and vnruly sort hath rather ingendred a corruption of manners then bredde any amendment thereof for euery peeuish scripturist puffed vp with the opinion of his owne learning wil rather take vpon him to be a teacher of others then a practiser of them himselfe And often very preposterously Women wil teach Men Children their Fathers Sheepe their Pastours in a word many wil be jangling about matter of religion and very few studious to liue religiously These disorders I graunt doe not spring directly out of Gods word but out of our corrupt nature too too prone to presumption on our owne skil And there fore let any reasonable man judge vvhether they did not more vvisely who vsed to bridle this itching appetite of reading in the curious and thought it better to binde them to follow the aduise of their spiritual guides which haue charge of their soules then our new bretheren who allow euery Man Woman and Child to read vvhat bookes of Scripture they list and to wrangle about them so commonly S. Paul insinuateth that al places of Scripture are not fit for al sortes of men but in some parts 1. Cor. cap. 3. vers 2. There is milke for sucklings and in others Strong meate for the more perfect And our Sauiour Christ IESVS spake much in parables vvhich are not for euery ones capacity A sword is a good weapon but put it into the hand of a madde man it wil doe more harme then good so if some men get a smattering in holy Scriptures they wil vse it ful madly Wherefore the Catholike Church though shee wish euery child of hers to know so much of the Scriptures as vvil doe them any way good yet shee knowes it to be holesome and very necessary that a moderation be vsed therein according to the discreet aduise and judgement of Godly and prudent Ghostly Fathers ROBERT ABBOT HIEROME and RVFFINVS by the doctrine of the Church of Rome Hier. in Prolog Galiat in Praefat. lib. Salomonis Ruffin in expositione Simboli excluded from Canonical Scripture the same bookes that we doe the bookes of Iudith Tobias Wisdome Ecclesiasticus Baruch and the rest they say plainly Non sunt in Canone non sunt Canonici They are not Canonical nor in the Canon The Church readeth them for instruction of manners not to giue any authority to any Ecclesiastical doctrine But now the Church of Rome wil haue them to be receiued and beleeued for Canonical Scriptures and of equal and like authority withal the other bookes WILLIAM BISHOP I Obserue first that M. Abbot forgetting himselfe vvhich is a foule fault in a liar and leauing his owne prescript order is now fallen cleane from S. Peter and S. Pauls successours the Bishops of Rome Secondly that he neuerthelesse holds his old custome in lying I winke at that petty lie that he thrusteth in Baruch among the rest vvhich his Authors doe not but may not dissemble this greater for whereas he saith Hierome and Ruffinus by the doctrine of the Church of Rome exclude from Canonical Scripture the same bookes that we doe therein he fableth for though they so did yet did they it not by the doctrine of the Church of Rome For Innocentius the first Pope of Rome
in other workes be of the same merit and therefore Priests and religious persons might aswel marry as liue continently Secondly He laboureth to proue that the Deuil cannot ouer-come them that be regenerated in ful faith Thirdly He putteth no difference betweene abstinence from meate and eating of the same with thanks-giuing Fourthly That al who haue kept their baptisme shal haue the same reward in heauen and not any one a greater then another These saith S. Hierome be the hissings of the old serpent by these sleights the Dragon cast man out of Paradise And doe our Protestants by hearkning vnto these serpentine voices thinke to recouer Paradise againe doe they not beleeue just with Iouinian that it is of no greater merit to liue a professed Virgin then to liue maried sauing that they are so much worse then Iouinian vvas as to deny the best Christian to haue any merit at al by any state or vvorke soeuer Be they not secondly wel assured in their owne opinion that the Deuil cannot subuert them and put them by their places in heauen doe they not thirdly in proper tearmes teach with Iouinian that fasting is no more acceptable to God then eating And they that hold one simple justification common to al without any kinde of merit must needes consequently hold that al in heauen haue the same reward vvhich was the fourth point of Iouinians heresie They then be so formal Iouinians that they cannot deny it but are driuen to maintaine M. Abbots Page 56. that Iouinian vvas a right honest man and vnderstood Paul better then any of them al Hierome with al his Hebrew Greeke and Latin was no body in comparison of him But what say they then to Augustine Lib. 2. Retract cap. 22. another professed aduersary of that Iouinian who stileth him for his ignorance joined with impudency and for the lewdnesse of his doctrine a very monster And further telleth vs that the old holy Church of Rome did most faithfully and most valiantly resist him and his errours So did also that most graue and holy Bishop S. Ambrose Ambros lib. 3. Epist 81. vvith many other worthy Prelates his neighbours condemning Iouinian and his complices for false teachers Besides he is yet further ranked in the rew of damnable Heretikes by the ancient learned and Godly Authour Vicentius Lyrinensis In Cōmonit cap. 15. neither can the Protestants name any one approued authour for a thousand yeares after his daies that held him for any better And yet such goslinges doe they make of their followers that they must rather follow Iouinian then Hierome Augustine Ambrose and the old Church of Rome and vvhatsoeuer else He that wil take no warning but longeth to be gulled let him hardly hearken vnto them In like manner doe they vphold the Heretike Vigilantius Hieron cont Vigilant Who denied the Relikes of Martirs to be worshipped and waxe candels to be lighted before them at noone day and said That whiles we liued we might one pray for another but no mans praier after his death wil helpe any other Out of vvhich it followeth euidently that it is in vaine to pray to Saints that can doe vs no good Thirdly he taught That they did better who vse their owne goodes and doe of their reuennues giue peece-meale some-thing to the poore then they that sel al away and giue it al at once to them and become Monkes and Religious Fourthly That Clergie men should marry For these points expresly Vigilantius was reproued by S. Hierome as an vnpure and an vngodly Heretike and in one nights worke vvas so taken downe and as it were crushed in the head that he neuer after durst once quack or reply one word S. Hierome is therein also seconded by Gennadius a famous Authour of a thousand yeares standing and by S. Thomas of Aquine with others without any contradiction at al vntil Luthers vnhappy daies And yet the Protestants his disciples hauing put on their brazen faces M. Abbots Page 68. doe not only paraleel and equal him but also preferre him before S. Hierome one of the best learned among the Christians that liued since the Apostles daies M. Abbot very shamefully saith Page 67. that Hierome himselfe commended this Vigilantius for a holy Priest And to make his lie the more luculent he puts it in the superlatiue degree sanctissimum S. Hierome doth indeede commend one Vigilantius for a holy Priest but were there no more of that name besides that wicked Heretike whom he calleth rather Dormitantius then Vigilantius Are there no more Abbots but one any man that hath but halfe an eie may see if he wil view that Epistle that S. Hierome spake there off a farre honester man then the other was whom he calleth neither sanctissimum nor sanctum but a man replenished with an vncleane spirit Hieron cont Vigilant very vnlearned and more fit to keepe an Ale-house then to serue in the Church To returne then to my purpose vvhereas he can be no true Catholike according to S. Augustines rule and the common opinion that beleeueth any one point of heresie Ad Quodvult In fine The Protestants doe hold nine points of heresie condemned in three notable Heretikes Aërius Iouinian and Vigilantius And that so openly without any kinde of cloaking or colouring that they are compelled to defend the authors themselues for honest men who notwithstanding by the verdict of al approued Antiquity lay condemned as vvicked Heretikes for more then a thousand yeares togither Now I wil proceede to some of the rest of their erronious opinions which though they imbrace yet they dare not defend the authours of them for godly men but with vs doe condemne their authours though they vphold some of their errours It is noted by the blessed Martir Ireneus that one of Simon Magus errours was That men were saued by grace Lib. 1. cont Haeres c. 20. and not for good and just workes the Protestants agree with him in this that saluation and heauen are not giuen for good workes For though they teach that good vvorkes be necessary as signes and fruites of our faith yet they wil not in any case admit them to be any cause of saluation but make their justifying faith the only and whole cause thereof by which they fal also into the heresie of Eunomius related by S. Augustine in these vvordes Eunomius is reported to haue beene an enemy to good workes August ad Quodvult Haeres 54. so farre forth that he auouched the committing of what sinne soeuer and the continuance in the same to hinder no man so that he were a partaker of that faith which he taught Doth not the new deuised faith of Protestants giue them the like assurance of saluation though they be no lesse sure to commit and to continue in mortal sinne euen vntil their dying day The Nouatians were branded for Heretikes Euseb 6. Histor cap. 35. Socrat. 1. Histor cap. 7. Zozom 1. Histor
other countries or vvas there euer such a shamelesse writer as M. Abbot that blusheth not to set out in print such monstrous and notorious lies that in falshood exceede al fictions of Poets and Painters and in malice doe match vvith any deuilish deuise whatsoeuer Oh into what lamentable calamity is our poore Country fallen that must haue such cosening Companions such false Hypocrites and most impudent Liars for the guides of their soules to saluation and for the only teachers of al spiritual doctrine Can any man that injoyeth the right vse of his senses giue credit and trust vnto them vvho make no conscience but a cōmon custome to lie al manner of lies nay such a one if they be wise they should not beleeue when he telleth them a truth which they doe otherwise know For Demetrius Phaleius being asked what euil did follow a liar Marry saith he that no man afterward beleeue him when he telleth truth And good reason for how knoweth he vvhether he doe not lie then as he was accustomed to doe before He therefore that wil be sure not to be deceiued must neither giue credit vnto M. Abbot vvho is plainely conuicted to haue told very many grosse and palpable lies Any plaine honest man must needes much maruaile to behold or heare that he who maketh profession of Gods pure word and the truth of the Gospel should take such a special delight in lying but he must remember that al is not gold that glisters Al be not true Pastors of Christes flocke that come in sheepe-skinnes Al be not sincere teachers of Gods word that take vpon them to be Preachers And no one more assured touch of counterfaite coyne no plainer proofe of a rauening vvolfe and false teacher then such often and euident lying For as God is the truth it selfe and al his doctrine most true so are they vvith truth alone to be vpholden and defended Iob. 13. v. 7. What saith holy Iob hath God neede of our lies or that we should speake deceitfully in his cause no verily for the truth is strong enough of it selfe to confound falshood Fortis est veritas praeualet But the Deuils cause it is that needeth to be bolstered out and vnder-propped with lies Iohan. 8. vers 44. For he is a liar and the Father of lies And without lying no falshood can be deceitfully coloured and made to appeare and seeme truth He then that wil be fedde vvith lies let him take the Deuil to his Father and M. Abbot or some other such like of his lying Ministers for his Master A certaine Minister being told that M. Abbot was reputed much to blame and very hardly censured by many discreet persons for that he had vsed so much deceit and leasinges in his writinges answered forsooth in his defence that he could not bely the Papists and their cause too much What can be said vnto such shamelesse persons surely nothing else but that the new light of their Gospel is now growne to his perfection vvhen as the brochers of it doe not only vnder-hand colourably paint it out with lies but are not ashamed openly to maintaine that they cannot lie to much in that cause O holy cause that needeth the helpe of lies But good master Minister be better aduised I pray you and rather hearken vnto the graue counsaile of the auncient Preacher Eccles 4. vers 26. Ne accipias faciem aduersus faciem tuam aduersus animam tuam mendacium take not falshood that is the face of the Deuil against truth vvhich is the true face of euery reasonable creature made after the Image of God and doe not admit lying against thine owne soule Sapient 1. vers 11. For the tongue that lieth killeth the soule Yea it doth not only kil his owne soule that lieth but the others also that beleeueth his lies blinding him with errors and so leading him blindfold into hel fire Math. 15. vers 14. For when the blinde guideth the blinde they both fal into the ditch Wherefore good Sir if you wil not yet a while make open profession to cast away your owne soule vvilfully and to leade al your followers after you to eternal damnation doe not for very shame vphold and maintaine open lying But if it be Gods good pleasure that you your selues shal make kowne to the vvorld that yee doe not only vse lying but also defend it as lawful necessary to vnder-proppe your badde cause then my trust in Gods infinite goodnesse and mercies is that the Moone-shine of your obscure Gospel waneth a-pace and the daies of your deceit draw towardes an end For howsoeuer you like iniquity and allow of leasinges Psal 5. v 6. God as the Prophet Dauid teacheth doth hate al them that worke iniquity and wil destroy al them that speake lies by bestowing vpon his faithful and prudent seruants such heauenly light and grace as they may easily discerne the juggling and false trickes of Protestant teachers 2. Tim 3. vers 9. For not their folly only as the Apostle speaketh but their falshood also and trechery are now sufficiently discouered and made manifest vnto al men of any reasonable capacity and study Wherefore al that haue tasted of the true gifts of Christes spirit vvil follow them no longer in their most dangerous and damnable courses but fly as fast and as farre from such false Prophets as poore sheepe doe from the jawes of rauening wolues and with speede returne happily vnto the only true fold of Christes flocke the holy Catholike Apostolike and Roman Church there to learne and imbrace that sincere auncient faith and pure religion vvhich only can saue their soules and which being planted by Christ and his Apostles hath euer since continued and brought forth aboundance of diuine fruit al the world ouer Which God almighty of his incomprehensible bounty graunt through the inestimable merits of IESVS CHRIST our most gratious Lord and Sauiour to whom vvith the Father and the holy Ghost be al honour prayse and glory for now and euer AMEN PRINTED ANNO DOMINI M. D.C.VIII A BRIEFE ADVERTISEMENT TO THE READER I Haue hitherto set downe M. Abbots owne text word by word that the juditious reader comparing it with my answere may truly discerne vvhat substance is in his writing And how farre forth he is to credit him in the rest that hath in the first and best part of his booke behaued himselfe so insufficiently in matter of learning and dealt so dishonestly in the manner of handling of it There remaines behinde in this answere vnto my Epistle some light skirmishes and vaine friuolous brauadoes vpon those points of controuersie which I in one sentence only touched in the same Epistle excepting much foule speech and many slanderous lies which he plentiful powreth out by the way in both vvhich masteries I willingly leaue to him the bucklers Now because those his discourses are as it vvere scopae dissolutae not arguments soundly knit togither and set in any good aray but a feeble loose idle and disordered kinde of wrangling besides also the very same questions be afterwardes handled againe distinctly and particularly I haue judged it farre better to handle throughly euery controuersie in his due place then first lightly to skimme them ouer in hast as he hath done and afterward like vnto one that had either forgotten or ouer-shotten himselfe to recoile and turne backe againe to treate of the same matter more orderly and substantially vvhich course I hope wil not be misliked of the wise Take courteous Reader this that is already finished in good part If thou finde any thing in it to thy liking giue the glory to God And if thou be Catholike helpe me vvith thy good praiers that he who hath giuen me grace to beginne may increase his blessings vpon me to bring it to a good and perfect end The end of the first Part. FINIS COVRTEOVS READER I must needes acquaint thee with a notable legerdemaine which by perusing the Authour I found out after the rest was printed M. Abbot to proue that the Pope had no authority in Scotland 1200. yeares after Christ auerreth Page 117. that Alexander the second vtterly for-badde the Popes Legate to enter within his Kingdome which is not true For his Authour Mathew Paris declareth In Hērico 30 page 667. that the King indeede did at the first oppose himselfe against that visitation of his Kingdome to be made by the said Legate not for that he did not acknowledge the Popes supreme authority in those Ecclesiastical causes but because it was needlesse the matters of the Church being as he said in good order and for feare of ouer-great charges Nay further the said King did write a large letter vnto the Pope himselfe as the very same Authour recordeth where he first acknowledgeth In Hērico 30 page 873. that very person to be his Holinesse Legate as wel in Scotland as in England and Ireland Moreouer the King confesseth that he himselfe his heires and subjects were and would be obedient vnto the Popes jurisdiction and censures with much more to the same purpose Which alone is sufficient to conuince M. Abbot to be so perfidious and without al conscience in alleaging auncient Authours that no man who wil not willingly be blindly ledde by him can repose any trust in his allegations Good Reader beare with faultes in printing which besides false pointing be not many The principal that I remember are these Page 169 line 21 For Constantius the fourth reade Constantine the fourth and so in al that matter following treating of Pope Agatho his obedience to the said Emperour Page 170 line 32 though Emperour reade although an Emperour Page 186 line 21 for Concilij Praesidijs reade Concilij Praesidibus page 198 line 8 in the allegation of S. Leo there wants in the margent the quotation of his 23. Epistle to Martianus Augustus for the vvorship of Relikes Pag. 213 lin 27 for passed reade possessed pag. 261 line 25 for and ego reade an ego page 272 line 16 for Vndoubtly reade Vndoubtedly