A disproofe of D. Abbots counterproofe against D. Bishops reproofe of the defence of M. Perkins reformed Catholike. The first part. wherin the now Roman church is maintained to be true ancient catholike church, and is cleered from the vniust imputation of Donatisme. where is also briefly handled, whether euery Christian can be saued in his owne religion. By W. B.P. and D. in diuinity

THE SECOND CHAPTER.

M. ABBOT.

The comparisons betweene the Donatists and Papists iustified and enlarged, page 51.

R. AB.

IT is a meere vsurpation wherby the Papists call the Roman church the Catho∣like church, and the same that the Donatists of old did. They held the Ca∣tholike church to be art Cartenna in Africk, and the Papists hold it to be at Rome in Italy.

W. B.

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

haue been enlarged. Iustified it can never bee, because it hath not many true words in it. Ta∣ke a tast of this first branch which is false on both sides. for neither was Cartenna in Afri∣ca, 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 wic∣ked Schismatiks, altogether vnworthy the name or communion of their supposed Ca∣tholik church; as S. Austin (M. Abbots owne author) doth testifie, in the place cited by himself. was hee not then fowly mistaken to father such a strange vntruth vpon S. Augu∣stin? And on the other side, is it not a prodi∣gious 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.

R. AB.

I Confesse I committed some oversight by vnder∣standing that generally of the Donatists, which belonged only to the Rogatists. Let this be amen∣ded 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 Mau∣ritania. And so haue the Papists done at Rome in Italy. Against which M. Bishop giues two exce∣ptions:

First, that they do not hold the Catho∣like church to be inclosed within the wals of Rome, as the Rogatists did theirs within Car∣tenna: but do say that it was dispersed all the world ouer; wheras the Rogatists congrega∣tion 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 alt∣hough the communion of the church of Rome be farr larger then that was of the Rogatists at Car∣tenna; yet doth neither of them containe any more then a part. And we cannot doubt but that the Ro∣gatists 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 suc∣cesse. And the exprobration of the same mad fancy lieth vpon the church of Rome, to wit, that who∣soeuer in the further parts of the world shalbe de∣sirous of salvation, vnles hee come to Rome, or in∣to 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 Ca∣tholike church at Cartenna, yet it is not altogither vntrue. because the Rogatists were a kind of Do∣natists, albeit devided from them by schisme. A∣gaine although the Donatists did not place the Catholike church at Cartenna, yet they designed

the place therof to bee Africa; for albeit they ac∣knowledged 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 patriar∣chall 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 re∣duced 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 pre∣tended 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.

W. B.

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

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 conside∣ring that this cōparison can be no great mat∣ter 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 preposterous∣ly maketh answere before vnto the secōd part of the comparison; which was, that we Roman Catholiks do not tie the Catholike church to the Ci∣ty 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 ther∣vnto; 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 sal∣vation.

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 whe∣ther 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 sa∣craments, 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 ad∣deth, that it was not by position of doctrine, that the Rogatists forced all convertits to co∣me 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 o∣uer as they desired to bee, thē there had beē no place for this brāch of the comparison, which

likeneth the Roman Catholikes to the Roga∣tists, in that they bee both of them priuate and confined within the compasse of some particular places. M. Abbot therfore full wi∣sely goeth about to vphold his former resem∣blance by the quite ouerthrow of it. for he∣rein (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 on∣ly Rogatists, but all other sectaries too, were also Catholiks; for none of them suerly wan∣ted that desire. yet being bastard slips, and destitute of that vertue, which proceedeth by the trunck of true succession from the right roote, they could neuer be generally receiued all the world ouer, and therfore could not bee called Catholikes. wheras the Roman church ingraffed by the Apostles in to the true Oliue

Christ Iesus through the force of his blessed passion, and by power of the holy Ghost, hath not only desired to spred her branches into all nations, but hath actually performed that her holy desire. for truth is strong, and doth prevaile. wherfore it alone hath worthily archieued the name of Catholike, which all other con∣gregations haue in vaine gaped after and desi∣red.

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 con∣trition and repentance obtaine saluation, al∣beit 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 Roga∣tists, 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 bet¦ter

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 Dona∣tists, might haue passed vnder that generall name: yet they could not in that point, whe∣rin they were at so great square. It is then clee∣re that M. Abbots error therin cannot bee ex∣cused.

well if he hath hitherto behaued him∣self 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 co∣gitationes sunt prudentiores. To it then Iollie Sir, touch the Papists home, and if you cannot for∣ce the Rogatists vpon them, yet driue them at the least to be Donatists, and you shall do somewhat. That (saith M. Abbot) I will ea∣sely performe by this new framed resemblan∣ce. 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 desi∣red that from thence it might be spred into all other nations: Even so the papists tell vs that the churches in all the farr parts of the world haue failed, that the patriarchall seas are all fallen away, and only the Roman remayneth, whence the rest are to be reduced to the obedience of the pope.

This loe seemes to be something. True it is that the Donatists did in many things

things counterfeit the true Catholiks, and a∣mong the rest pretended (as all other heretiks cōmonly do) that their congregation was the only true reformed church, and that the rea∣die way to saluation was to enter into their society. But this is so triviall and common as∣well 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 him∣self the reputation of a trifler. yet let vs descēd to the particulars of this new coyned compa∣rison, 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 resem∣blance. for wheras the Donatists held the church to haue perished all the world ouer, saving in some part of Africk: the Roman Ca∣tholike 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, then and there made in these words. whatsoeuer the Catholike church of our Lord Iesus Christ, which is of old Rome

doth beleeve and wor∣ship; all the same do I confesse my self to belee∣ue and thinke, and ther∣vnto do yeeld my perfect consent. And I do further confesse, the most bles∣sed father of fathers, the chief Bishop and pope of Rome, to bee the vicar of our lord Iesus Christ. To these points of doctri∣ne, and to all other of the church of Rome, did at the same time subscri∣be 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 pa∣triarchall 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 al∣so of Peter Patriarch of the Armenians vnto the church of Rome was presented by his ora∣tors since which tyme (as somtimes also be∣fore) albeit those churches for the greater part fell often away into schisme and heresie; yet there remained alwaies, and do to this ti∣me 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 Ro∣me

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 co∣untry to baptise, reconcile, and to perfome all other christian duties appertayning to the rites of the Roman church. whence it follo∣weth, that there are two vntruthes in the for∣mer 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 particu∣larity, to wit that the Donatists laide the fo∣undation 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

foundation? One Maiorinus or Donatus, of whom the rest tooke their name, doth it not herehence (that I go no further) presently ap∣peare 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, vn∣der the afore said blind guides. wherfore the∣re is no comparison to be made betweene ei∣ther the foundation or founders of the one with the other. But saith M. Abbot. The Do∣natists 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 fee∣ble mortall men, had too small force and ver∣tue 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 tho∣se 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 tenthous∣and mile of it. wheras the doctrine and religiō of the church of Rome, as a fruitfull tree plā∣ited

by the watet side, did spread her branches nto all nations, and hath even since the A∣postles daies even to our time continued a true part of the Catholike church by M. Abbots owne confession, as you shall see heer∣after 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 am∣ply 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 lar∣gely. wherfore it could not come neere vnto a shadow of the title of Catholike. Touching the cōuersion of the Indies, it must needs grie∣ve any good christian hart to heare how con∣tēptuously 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 perad∣venture more like to make some iournay thi∣therward to search out some of the Indiā gold, then to seeke after the conuersion of the poo∣re Indian soules: yet if they will not of them∣selues take the paynes nor vndergo the hazard to win soules, let thēat least afford others their good word that will refuse no paines nor pe∣rill in so blessed an enterprise. If there were any sparke of Christian Charity in thē, would they not rather reioyce then repine, that the

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 man∣ner of their conuersion, how knowes he that there bee so few, and they so bad Christians? should not an even mind out of commō chri∣stian charity in cases vnknowne, iudge the best and giue his sentence rather in fauour of the Christian Religion then against it? but M. Ab∣bot making out of his owne mind that bad construction, may not that of the poet be iust∣lie cast vpō him? mala mēs, malus animus. for vn∣les 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 altogi∣ther ignorāt in those happy tidings of the re∣ducing of so many millions of soules from I∣dolatry 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 as∣well 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,

th••re were more covetousnes, cruelty and dis∣agrement then was convenient, let not the di∣sorders of those worldly and vnrulie creatures bee brought to disgrace the good meaning & godly endevors of others most godlie and re∣ligious 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 satisfa∣ction therin; then that his resemblance deser∣ued half the paines: which holdeth no pro∣portion 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 me∣et•• with a Roman priest to make his confes∣sion, may nevertheles by true contrition ob∣tey••e pardon of his sinnes and eternall salua∣tion. I omitt as fleabitings those other his pec∣cadilia

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.

W. B.

THE second branch of M. Ab∣bots comparison between the Roman church and the Dona∣tists, is as faulty as the first. Thus he proposeth it. The Do∣natists would haue the church to be called Catholike, not by reason of the communion therof throughout the whole world, but for the per∣fection of doctrine and Sacraments, which they fal∣sly chalenged to thēselues. The same perfection doth the church of Rome arrogate to her self. This hal∣teth 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: but for the fulnes of Sacra∣ments and for observation of all gods com∣mandements: they were not so dull and bloc∣kish (as S. Austin noteth) to argue an vniuer∣sality out of perfection, which is seldome vni∣uersall, but aymed alwaies at some kind of vniuersality. On the other side there is no Ro∣mā Catholike that would haue the church be

called Catholike, rather for her perfection in doctrine and Sacraments, then for her com∣munion over all the world.

R. ABBOT. §. 2.

IT is true, that S. Austin chalenged vnicentius the Donatist for interpreting the word Catholike, 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 sa∣me with perfection of Sacraments? and observation of all gods commaundements, with perfection of observing them? like as perfection of doctrine is to teach all truth. Besids Gaudentius a Dona∣tist doth tell vs, that by Catholike they vnder∣stood perfect, when he said: the word Catho∣like importeth, that which is full in Sacra∣ments, 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 youn∣ger daies did so expound the same word, though in his further experience and Iudgment, hee abhorred from it, and left it wholy to the Do∣natists. So did Ciril of Ierusalem and also Pa∣cianus. wherfore M. Bishop sheweth himself scarce wise in denyall of it,

W. B.

I haue M. Abbot guilty and confessing that hee changed his Authors words, yet never without one idle excuse or other; he hath (for¦sooth) given another word, but which signi∣fieth the same in effect. If the words had been of the same signification, yet it had been plainer dealing to haue kept the authors ow∣ne words; but if there be great diuersity bet∣weene them, then there was litle shew of ho∣nest 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 com∣pleat 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 sa∣craments there bee; the other, of what perfe∣ction 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 commaunde∣ments; but the counsels of perfection are left to the free choice of them, whose harts it shall

please God to dispose that way. wherfore if M. Abbot had had an honest good meaning he would not haue so changed his authors words, but hee more like a Ioly wise politike protestant, that beleeveth neither the full number of the sacraments, nor thinketh it possible to keepe all Gods cōmaundements, flieth from those tearms of fulnes of sacra∣mentes and obseruation of all the cōmaunde∣ments as frō checks and reproues of their new belief; and choppeth in perfection of doctrine bicause he can therin better wrangle. And al∣beit Gaudentius did ioyne perfect and vnspot∣ted with fulnes; yet it followeth not therof, that he tooke those words for all one; but ra∣ther ioyned together many words of diuers significations, to explicate more fully the for∣ce of the word (Catholike.)

Now to the second member albeit Doctor Bristow (a man of singuler vertue and lear∣ning) and some others haue taught the word (Catholike) to comprehend within the latitu∣de of his signification that which is vniuersal∣ly perfect, and halteth in nothing; yet no one of them doth exclude the more vsuall and bet∣ter allowed signification of the same, which is to designe the communion and society of the whole world. Nay Doctor Bristow in the ve∣ry 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••

Catholike to signifie perfection of doctrine; yet growing to riper iudgment and being of better experience, he abhorred that significa∣tion of the word as Donatisticall, & left it w∣holy to the Donatists. wherfore let the indif∣ferent reader iudg, who dealeth more sound∣ly in the exposition of this word Catholike, whether I, that do follow S. Austin in his more advised and riper iudgment: Or M. Ab∣bot that would haue him followed in that he taught being yet young, and which hee him∣self afterward vpon better consideration thought good to alter. Is it not a signe of most wilfull blindnes to alledge that as imitable out of an Author, which hee himself advisedly corrected, and taught to bee abhorred?

THE THIRD SECTION.

W. B.

THE third particle of the resem∣blance, M. Abbot hath cou∣ched in these words. That as from Cartenna the Donatists did send Bishops to other countries, even to Rome it self: so from Rome by the papists order Bishops be authorised to all other countries. This is of small moment, if it were true. But I

read not in S. Austin that the Rogatists sent a∣ny Bishops from Cartenna into other coasts, but rather required men of all other places, to come to their quarters if they would ob∣teyne Saluation: That then may passe for ano∣ther ouersight. Neither bee all Catholike Bis∣hops consecrated at Rome, and thence sent into other countries: but they be ordinarily made in every Catholike countrie, though to preserve vnity and good order, their election bee approued by the Bishop of Rome Christs vicar generall on earth, and supreme pastor of his church.

R. AB. §. 3.

PVT Africa in steed of Cartenna, and then M. Bishop can say nothing against the resem∣blance. 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 Mau∣ritania refused to be called by the name of Africa (as Austin noteth,) and let it run thus. The Do∣natists sent Bishops out of Africa to dwell at Rome, or some Bishops out of Africa to create some other bishops of their faction at Rome. So doth the church of Rome send Bishops into all other countries of their religion, or if they do not send such bishops abroad; yet in that Bishops made in other countries must haue the Bishop of Rome his confirmation, it is all one as if hee had sent them from thence.

w. B.

well seing the poore man acknowledgeth his error, let him be pardoned. Let Cartenna and the Rogatists (who only raigned there) bee changed into the Donatists of Africa. That silly excuse that Africa contaynes the third part of the world, might be to purpose, if A∣frica had been sett for Cartenna; Continens pro contento: but Cartenna was set for Africa, w∣hich 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 dis∣proportion, yet could he not let it alone. For he was not ignorant that most Catholike Bis∣hops neither went to Rome to be there con∣secrated, 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 con∣secrate 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 consecra∣te him, bee farr different things, as every man

that is acquainted with these matters can rea∣dily tell. I admit Donatists would gladly haue had Bishops of their owne sect in every coun∣trie, 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 coun∣try Bishops of their owne faith and commu∣nion. So that M. Abbot winding and turning on both sides to get out of the briars, doth still more and more intangle and fasten himself in the same.

§. 4. w. B.

THe fourth point of M. Abbots compari∣son is this. The Donatists would be taken to bee Catholiks, for keeping communion with the church of Cartenna, even so will the Papists for hol∣ding 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 of∣ten repeated. And the secōd part taken as true proportion requireth, is not perfect: for wee should not esteeme men Catholiks for com∣municating with the church of Rome, if that communion were closed vp within the wals of Rome, or within her confines; as the Roga∣tists

were pinned vp in Cartenna: but for that by communicating with the church of Rome, wee do enter into communion with all other churches of the same religion, which are spred over all the world.

R. AB.

I Said the Donatists, I should haue said the Roga∣tists, who expounding the word Catholike for in∣tegrity 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 Ca∣tholiks, 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. Bis∣hop 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 wi∣thin 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 Ro∣me. but to shift ouer this, hee addeth; that therfore they become Catholiks in communicating with the church of Rome, bicause that by that communion, they enter into societie with all other churches of the same religion, which are dispersed all the world ouer. But against this it may bee said, that thē men do not now become Catholike as they did of old: because of old it was enough to communicate with the church spred ouer the world: but now it is to be added, that

by cōmunication with the church of Rome, wee must communicate with the church spred ouer all the world. what if the church of the whole word do not hold communion with the church of Rome? as when Arrianisme had in a manner ouerflowed all the world, and when the East and west churches were deuided from Rome: and before the brood of Ignatius had converted the Indians; whence was the name of Catholike to bee taken then? Put the case that all other churches saue the Roman do err (as they say they maie) how shall a man then in com∣municating with the Roman, communicate with all other churches? then must you needs saie, that by communicating with that particular church of Ro∣me you do become Catholike. finally M. Bishop doth overthrow himself. For if a man become a Ca∣tholike 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 par∣ticular 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 Ca∣tholiks 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 chur∣ches spred over all the world.

w. B.

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 con∣fessiō of some fault made by himself in the sa∣me 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 Mauri∣tania, to the Donatists in Africa; now back againe from the Donatists to the Rogatists: who (saith hee) did expound the word Ca∣tholike, of perfection of faith. which to haue been otherwise I haue shewed in the second section of this chapter. well, those honest Roga∣tists 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 re∣semblance betwixt the Donatists and Papists, that will agree vnto all kind of sects? yea vnto

the true Catholike church it self, to which a∣lone 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 re∣semblance 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 we∣re 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 communica∣ting 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 communica∣ting 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 fum∣bling, 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,

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 com∣municate 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 com∣municated 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 com∣munion of the church of Rome, (aswell as I do now) to proue their societie with the who∣le Catholike church? S. Austin saith of Ceci∣lianus 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 who∣le 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••

in Africa, esteemed themselues to hold com∣munion 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 commu∣nion with Rome, one held not communion with the church of the world. M. Abbot is content to lea∣ue 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 na∣me 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 li∣ke 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 em∣brace 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

Indian storie doth testifie, yea before their so∣ciety 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 ma∣ke 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 yeel∣ding such successe to the false doctrine of vai∣ne 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.

W. B.

THe fifth branch of the com∣parison M. Abbot doth pro∣pose in this manner: As the Do∣natists held there could be no sal∣vation out of the church of Car∣tenna: 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 Ca∣tholiks 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 mem∣ber of the same true Catholike church. wher∣fore whosoeuer doth not hold communion with the church of Rome, he is out of the sta∣te of salvation according to that memorable sentence of S. Hierom written vnto pope Da∣masus. I following no chief but Christ, ioyne in communion with your holines, that is, with the chaire of S. Peter, vpon this rocke I knowe the

church of Christ to bee built: whosoeuer doth ea∣te the Paschall lambe out of this house hee is pro∣fane: he that is not found within the Arke of Noe shalbee drowned when the flouds do ri∣se: where is much more to the same purpose.

R. AB.

M. Bishop acknowledgeth the Donatists to haue been of opinion, that to obtaine salvation one must communicate with their church: what then hindreth but that the resemblance standeth good? for the Papists bee of the same mind touching their church. but he saith, that the Donatists, and all o∣ther sectaries do vntruly atttibute to their congre∣gations, 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 de∣ath, 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 corrup∣ted 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, let them reade it to vs out of the scriptures, as saint Austin said to the Donatists. But they loue not to bee called vpon for

scriptures. hee hath out of Ierome that he ioyned with the pope of Rome, that is with Peters chaire, bicause vpon that rocke hee knew the church of Christ to bee built, and that hee was prophane and not of Christs flocke, that out of that house did ea∣te 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 ioy∣ned with Liberius, whom hee reporteth to haue subscribed to the Arrian heresie. wherfore Ierom did warely expound himself that hee gaue the pri∣macy to none but to Christ: In fellowship of faith, hee ioyned with Damasus: yet no further then hee followed the doctrine of S. Peter; which hee signi∣fieth 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 Pe∣ter 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 Pe∣ter. vpon Peters faith and confession it is that Ie∣rom knew the church to be built, as Erasmus vpon that Epistle verie well noteth. Not vpon Ro∣me, for Rome also may hap to degenerate. The communion of this faith is the house wherin Christ our Paschall lambe must be eaten; And the Arke of Noe to saue vs. So long as the pope shall hold the doctrine of Peter wee will ioyne with him. But M. Bishop can shew vs no warrant that the church of

Rome shall alwaies continue in the doctrine of Pe∣ter, and therfore his cōclusion; that out of the church of Rome there is no salvation, is but a vayne pre∣sumption.

w. B.

ALbeit the resemblance were true, because heretikes in some things are like vnto true beleeuers, ye•• it was nought worth; be∣cause it maketh the Catholiks no more like to the Donatists, then vnto any other sort of se∣ctaries, nay then vnto the verie true church of Christ, in whose participation only there is that salvatiō which all sectaries do vainly pre∣tend 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 appro∣ued ancient fathers and Doctors both of the Greeke and Latin church; but also by diuers plaine texts of holie scriptures rightly vnder∣stood 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

to the second section of the first chapter, whe∣re he shall find them: there M. Abbot himself attributeth to the church of Rome, eminen∣cie 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 folo∣weth? 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 w∣hich hee himself is one) should bee much to blame, if they would account that more emi∣nent and honorable, which they know God to esteeme but as equall and of the same de∣gree. because we are bound to conforme our iudgments, to the straight rule of Gods vpright censure. wherfore for that wee are fully per∣swaded 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 Ierusa∣lem it had no such promises, that hellgates should not prevaile against it: or that their go∣vernors faith should not faile. Nay rather it was by the prophets fortold, that they should

faile both ina knowledg, by not beleeving in their Messias, and inb practise also by compassing of his death. Thus much for the church of the Iewes. Tou∣ching the Rulers of seue∣rall churches since Christ his time, others not ha∣ving the like good assu∣rance 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 see∣me 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 Li∣berius 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 ex∣pounds 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

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. Pe∣ter. was he not sure enough if hee followed him no further neuer to faile? M. Abbots ans∣were then destroying it self, needs no other confutation. Yet for the readers further satif∣faction concerning pope Liberius I add, that there be manyc ancient good Authors who write that Liberius was not faultie in any mat∣ter of faith, though hee yeelded vnto the con∣demnation 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. yetd others who for their greater iudgment and know∣ledg are to be more respected, do blame Libe∣rius as favoring the Arrian heresy: not that hee beleeued any point of it, but for that hee through tediousnes of exile, and feare of tor∣ments, yeelded to do that which redounded vnto the countenancing of the Arrian heresie. And in like manner though there were not∣hing 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.

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 after∣wards hee made good satisfaction therfore, & carried himself so vprightly and vertuously, that he died a Saint: as testifieth besides othera S. Ambrose, who citeth his testimony as a mans of holy and happie memorie. Andb 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 doubt∣full 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 fa∣mous 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

at fowle square about the word Hypostasis (w∣hich may signifie either a substāce or a person) and being vehemently sollicited as a very lear∣ned 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 Pau∣linus (by whom hee was made Priest) who was both a very learned man, and the patriar∣ch 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 succes∣sor: 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, 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 flo∣cke, but belonged to Antichrist. Let S. Hie∣rom 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.

And for that M. Abbot brags in the end of this discourse that hee told not one lie in it (w∣hich might bee taken for a miracle if it were true) Let the reader know that hee belieth he∣re that worthy patriarch Paulinus, whē he sa∣ith of him, that hee taught not the doctrine of Peter in that questiō. For Paulinus was of no o∣ther opiniō touching the blessed Trinity then was that great light of that parte of the world S. Athanasius, as witnesseth that sound recor∣der of antiquity & most holy Bishop Epipha∣nius. 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 Bis∣hop of Rome rather thē to any other Patriarch, to determine all such hard & doubtfull que∣stiōs. M. Abbots key-cold glosse takē out of E∣rasmus his scholies vpō that Epistle, is not wor∣th 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 que∣stions shall alwaies remayne firme and clee∣re, Though the city of Rome (which god for∣bid) 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

by heathen Emperors. Of M. Abbots inter∣pretation of S. Peters faith and cōfession, hath been spoken sufficiently (I hope) in the first chapter, whither I referre the Reader. Hit∣herto of M. Abbots former resemblances bet∣wene 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 v∣phold them; And hath poudered them also with diuers vntruths. M. Abbot hauing ac∣quited 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 ter∣med him the Abbot) of the Donatists.

R. AB.

THAT Archheretike exalted himself abo∣ue the Emperor; and therby (as Optatus re∣porteth) 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 com∣parable to himself. Is not the pope of Rome such ano∣ther? Hee hath exalted himself aboue all other Bishops, he hath lifted himself aboue the Emperor,

and therby (as Optatus concludeth) made a god of himself. 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 vncor∣rected, Our lord god the pope. he will haue men stand in no lesse awe of him then of God himself, w∣hiles he maks shew of Gods anger at his cōmaund to inflict it where hee will.

W. B.

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 resem∣blances, then to haue added new vnto them of the like light nature. This his first is so gene∣rall on the parte of the Donatists, and so vn∣proper 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 inuen∣tion before both Popes and Emperors too, if they could not get them to imbrace their he∣resies? and in this high kind of pride and dis∣daine, there was never any perhaps that passed the protestants Grandsier and Ringleader Martin Luther, who with his Bible, was (in his owne conceit) to be preferd before a thousand Au∣stins, a thousand Ciprians, and a thousand chur¦ches. In the eie of the world I wilbe (saith hee) so

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. And in ano∣ther place. I Doctor Martin Luther of Iesus Christ an vnworrhy Euangelist do say, that the Em∣perors of Rome Turky and Persia; the Pope, Car∣dinals, Bishops, priests, fryers and Nunnes; kings princes and Lords with all the world, and all the de∣uils 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 spi∣rit, are to be preferd before all the world. How scornfully and contumeliously he esteemed of kings and Emperors, and how contemptu∣ously they were to be dealt withall in his iud∣gement, 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 resem∣bleth rather a most light scoffer then a king, &c. this for a tast of his vnciuill and spitefull de∣meanor 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

they are gods Catchpoles and hangmen, Our god is a great Lord, and therfore will haue noble illustri∣ous and rich catchpoles and hangmen. It is gods pleasure that we should call his hangmen our cle∣ment Lords, &c. This and a tumbrell more of like scurrility may be raked out of that ru∣de 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 wri∣ten 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 them∣selues aboue them. But let vs leaue Luthers pride, and descend to the particulars of Do∣nats presumption, and see how it may bee applied to the pope. Donate would not ac∣knowledgea the Emperors Soveraigne tem∣porall power, 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 ac∣knowledg themselues to haue receiued of the Emperors courtesies most of all theirb

temporalties, and never yet was any one of them found that did not acknowledg the Em∣peror 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 di∣gnity. Donatus tooke himself to good toc pray in company with others, The pope daily not only praieth with others, but also hum∣bly confesseth his sins to others. Donatus too∣ke himself to bee better then all other bishops yea did scarse vouch safe to bee called a Bishop:d The popes albeit higher in dignity then other Bishops, yet in true humility esteeme them∣selues farr inferior to many of the common people. The popes may iustly terrifie men with gods Iudgments and indignation, if they pre∣sume 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. Ma∣ry, so to deliuer the matter, as though the po∣pes were cōmaūders ouer Gods sentences, is as malicious, as that which M. Abbot ioyneth with it, is slanderous, to wit, that the popes ta∣ke 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 proo∣fe heerof then his owne bare words, these points may bee scored vp in the rew of his for∣mer

slanderous vntruthes. And I would glad∣ly 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 hād∣somly 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 ne∣uer 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 Pa∣ris printed 1601 with the priuiledg of Grego∣ry the thirteene. He should haue added ther∣vnto, who died fifteene yeeres before the da∣te therof; for Gregory the 13. died the tenth of Aprill 1585. Let that passe as a light ouer∣sight, 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 sur∣vey ouer newe impressions? But what if that word (God) be not to bee found at all in tho∣se 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 certi∣fyed? then no marvell though the popes did never correct that, which never was to bee

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. Ab∣bots 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 crea∣tures, 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, I sayd you are gods, doth proue that many others beside God may bee called Gods, namelie princes and chiefe governors, either ecclesiasticall or tem∣porall. hauing for this the testimony of God himself, I need add none other. Now to Do∣natus that so behaued himself in some things, as if hee meant to make himself a God. 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 tear∣med 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

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.

R. AB.

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 per∣secutors of their church; wheras their beginning to bee Donatists was after the time of those per∣secutions. 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.

W. B.

VVhat a ridiculous and lowsie resemblan∣ce 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 de∣serues 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

the world knoweth; and yet blush not to a∣vowch that it was their church that was per∣secuted 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 tru∣lie 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 ma∣gnus Apollo. If M. Abbot can tell vs where they dwell, or in what land they liued and w∣hen, 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 ba∣bles and tales.

R. ABBOT.

THE Donatists alleaged that Emperors and princes had nothing to do in church matters, & 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 po∣pe Donatus? 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

vpbraiding the Emperors for cōdemning their schis∣me, 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: 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 Chri∣stian Emperors must submit their executions vnto the rulers of the church. therfore they hold the comissioners and officers of Princes to bee no com∣petent Iudges in their causes, they cary themselues contemptuously towards them, &c.

W. B.

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 w∣rangling 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 fal∣se informations to haue found some vnlawfull fauour in his court.a 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. Agai∣ne they first of all sued vnto the Emperor, then

appealed vnto him, 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 ac∣knowledg 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 Em¦peror both for punishing their mad-braynd Circumcellians (that set churches on fire, rob∣bed and murdered) and also for that hee came ouer all the Donatists (as schismatiks and He∣retiks) 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 Do∣natists 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 appro∣ue 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

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 prela∣te that liued amōg the Donatists, blamed them greatly for appealing frō the iudgment of Bis∣hops vnto the Emperor constantine the great, & relateth how the same good Emperor dete∣steth that their appeale, breaking out into the∣se words. O furious and mad boldnes: they, like the pagans, haue put in an appeale. which was from the Bishops to the Emperor. S. Austin an o∣ther 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 Em∣peror would not take vpon him to iudge of the iudgments of the Bishops, till hee was pressed thervnto by the Donatists impuden∣cie; 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

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 e∣uer heard that the iudgmēt of the church took its authority from the Emperour? he relateth there this sentēcee of the great Hosius to the Empe¦ror: 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. Am∣brose, who to the Empe∣ror Valētinian addresseth this discourse. whē haue you heard (most gratious Em∣peror) 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 ti∣mes, you shall find none that deny bishops in mat∣ter of faith, in matter I say of faith to haue been Iud∣ges over Emperors, & not Emperors ouer Bishops.

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 eccle∣siasticall 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 primi∣tiue church. Let this then bee scored vp for a principall resemblance betweene the prote∣stants and the Donatists.

R. AB. 4.

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, 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 follo∣wers,

who in the like sort devise rumors and tales of our divine service, to make men abhorre to haue communion with vs.

W. B.

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 ri∣tes with all other religions, and specially from that which is most contrarie to their owne. And neuer were any sectaries that deuised mo∣re lewd and vile slanders of any religion, then the protestants haue done of the Roman. And among others they do vse the verie same mo∣tiue 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 resemblan∣ces, doth but multiply and increase the prote∣stants conformity with the Donatists, to the shame of their owne religion. what kind of Image that was, which the Donatists rumo∣red 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 chur∣ches) 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

churches; because long before that, in Tertul∣lians 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, as witnesseth Tertulian. And that the Crucifixe was set vp in churches in S. Hieroms daies, 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, 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. Chri∣sostomes 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 Ima∣ge of Christ was by the Aultar, where that Li∣turgie or Masse was said. wherfore when so many worthy Prelates and Doctors of both greek and Latin church do teach holy pictu∣res to haue been vsuall ornamentes of Christiā churches in those ancient and pure times, it re∣maineth most certaine, that true Christians could not bee frighted from Catholike chur∣ches by setting any pictures of saints in the sa∣me, and consequently that which the Dona∣tists

spake of, must needs bee the Image of so∣me false God or of some monster, which they did so much abhorre.

R. AB. 5.

THe Donatists alleadged their owne councels assembled by their owne authority, against the Maximianists their owne schismatiks, and against the Bishops of the Catholike church. Even so do the Papists alledge against vs their owne con∣venticles.

W. B.

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 ar∣ticles 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 coun∣cel of ours, or any late Catholike Author, o∣therwise then to verify what our doctrine is, and what they do teach. neither can hee ta∣ke 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 devi∣sed, to perswade them to haue appeared the∣re in their liknes, to haue defended their new

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 Catho∣like Doctors there assembled.

R. AB. 6.

THe Donatists not knowing how to make good their rent from the church by argument, devi∣sed crimes and slaunders against their persons that defended the Catholike partie. In the same steps walke the Papists, who labour to blemish the na∣mes of Luther, Calvin, Beza, and others by whom the Gospell of Christ hath been defended.

W. B.

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 Ca∣tholike writer against them, how high in di∣gnity, how holy and learned soeuer hee bee. Nay they are not ashamed to professe o∣penly to the world that they take a speciall pride in railing against vs. Let this one senten∣ce of their great maister Martin Luther serue for a pregnant proofe therof. I (saith hee) re∣gard 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

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. 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 the∣rof, 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. 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 thi∣ne owne booke such a multitude of reproches and swarme of perverse opinions could never flow out of the fountaine of charitie, or any reposed pre∣meditation. In the meane season I will make it more cleere then the daie light, that thou never ye••

didst know the glittering brightnes of the Gospell, vnles thou hast cleane forgotten it &c. Thou adul∣teratest, and corruptest the word of God; thou dost imitate the Marcionists and Arrians. Thus much out of Zuinglius may serue for blaso∣ning and displaying the armes of his reve∣rend maister Frier Martin Luther. Now let vs heare how Doctor Hunneus (a very lear∣ned Lutheran) doth describe and paint out the man of God Iohn Calvin. I suppose, (saith hee) that Angel of darknes Iohn Cal∣vin to be sufficiently discouered, who peeping out of the pitt of hell, par••lie by his detestable fran∣tike lust of wresting the scripture to the subver∣sion of those fortresses, which the Christian reli∣gion had against the perfidious Iewes and Ar∣rians: Partly, by his writing against the sacred Maiestie of Iesus Christ exalted: and in part al∣so by his perverse opinion of the whole matter of the Sacraments: Finally by his horrible parado∣xes of inevitable predestination, hath in these lat∣ter 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 do∣wne headlong with himself into the pit of hell. Of Beza thus writeth Conradus Sclussel∣burg a famous superintendent of the Lu∣theran church.

Theodore Beza in his sacramentary Basiliske against Heshusius which hee entituleth Chr••o∣phagia, doth not onlie in the treatise it self ta∣ke his leaue of all godlines and modestie, letting

loose all the reynes of railing, but in the very title doth vomite vp his blasphemie and diuelish scof∣fes &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 bel∣ching assaulted the most holy testament of the son∣ne 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 pro∣testant 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 se∣arch after matter against them, to make kno∣wen 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.

R. AB.

PEtilian the Donatist being offended that they were called Donatists retorted vpon the godly Bishops the names of Mensurists and Cecilia∣nists deriued from two principall Bishops of their party, Mensurius and Cecilianus: 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, Zuin∣glians and Calvinists, as though wee were in li∣ke sort devoted to Luther, Zuinglius, and Cal∣vin.

W. B.

HEere M. Abbot being at a low ebbe, in steed of the body of the Donatists, is fay∣ne to lay hold vpon one of the companie na∣med 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 na∣mes, either Lutherans, Zuinglians, or Calvi∣nists; because they left the communion of the whole church, to imbrace those Arch here∣tiks doctrine and felowship: Hee confesseth ingenuously, that the Protestāts before hand had plaid with vs the part of that Donatist Pe∣tilian, 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

began with vs: but were it before or after, M. Abbots resemblance may bee most iustly re∣turned 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, Cal∣vinists, 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 Ca∣tholikes 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 for∣tie of the first of them to haue been right be∣leeuers, 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.

R. AB. 8.

THe Donatists complained that the revenues bestowed by their ancestors on the churches were taken a way from them, and given to the

Catholike Pastors. The same complaint M. Bis∣hop and his fellowes vse; that Bishopricks, Dea∣neries, 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.

W. B.

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 wrōg∣fully 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 we∣re lawfully discended of the former Catholi∣ke Bishops, and that therfore those livings were due to them; which would bee iust the protestants case, if it should please God to in∣spire into our Soveraigne Lord king Iames his hart, to dispossesse them of their benefices as vsurpers, and to restore the dignities and li∣vings founded by Catholiks for the exercise of Catholike religion into the hands of Ca∣tholike Bishops and Priests. who seeth not therfore how fairly the Donatists did in most things pourtraict their white sons the prote∣stants?

R. AB. 9.

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 es∣teeme themselues only to bee Christians.

W. B.

THis hath been in effect both obtruded by M. Abbot, and by me answered, some foure or five times ouer already, wher∣fore 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: be∣cause 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 them∣selues from the vnion and communion of Christ his true church.

R. AB. 10.

THe 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

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 pra∣ctises having giuen cause of making lawes against them, do vpon the execution therof cry out of perse∣cution; and do call them Martirs that are put to death for such horrible treasons, and do honor their relikes &c.

W. B.

will not this proper resemblance bee much more truly verified in the protestants, who ha∣uing by their mutinous and seditious practi∣ses in many Christian countries, provoked most Catholike Princes to enact severe lawes against them: and being afterward for their o∣pen rebellions executed, yet the protestāts wit∣hout blushing, do in print proclaime them for martirs, thrust their names into their Calen∣der? In which kind M. Fox (our doating coun∣tryman) hath (I thinke) excelled all his fello∣wes. 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 perso∣nages, 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 pro∣testants,

who do litle esteeme the dead bones of their dreaming Saints and mad Martirs. nay S. Austins words cited by him self do de∣clare, 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 flo∣risheth with the relicks of their bodies: vos non co∣litis, sed facitis quos colamus: you do worship them, but make them such as may be wors∣hipped by vs.

R. AB. 11.

ALbeit the Emperors to represse the enormious crimes of the Donatists, made such lawes against them; yet they would haue it thought, that the Em∣perors did it not of their owne mind, but through the instigation of the godly Bishops: Even so do the Pa∣pists, 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.

W. B.

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

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 presu∣med to abuse his Maiesty verie much with fal∣se and malitious informations: Yet that could hardly bee (in my poore opinion) any iust cau∣se 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 en∣terprise. All which considered had I not rea∣son, writing in that time, to remoue that im∣putation which seemed to touch his Maiesty, and to impute it rather vnto the malice of so∣me certaine crept to farre into his royall fa∣vour, and knowen to bee maliciously bent a∣gainst our religiō, then to his highnes: who (as many haue reported) did in the beginning of∣ten protest that hee would take no soule mo∣ny, 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 the∣re 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 cri∣mes of some fewe offenders to punish innu∣merable 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.

Punishments are to bee restreyned and short∣ned, and not to bee inlarged or lengthned. To forgiue offēders is an honorable duty of Chri∣stians: 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 to∣wards men of our religion too too malitious and spitefull, God Almighty pardon them, and giue those of them that yet liue grace to a∣mend: 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.

R. AB. 12.

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. E∣ven so the papists, although they know the commu∣nion 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 com∣passe the whole earth.

W. B.

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 Ignora∣mus; 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 plea∣se, but do indeed not more properly apper∣taine vnto any, then vnto the protestāts them∣selues. Thus farre to refute M. Abbots addi∣tion of triuiall and improper resemblances.

Now I come to confirme those points of comparison, which I to requite him, did pro∣pose. 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

Christ, planted by the Apostles, to haue perished all the world ouer, saving in those coasts of Africa, where their party remayned. Therfore whosoe∣ver 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 Ca∣tholike 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 we∣re Christned by that name. As for the error of rebaptization it sprong vp before their da∣ies, and was but an appendix to the other: which the donatists vndertook to currie fa∣vour 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 remay∣ned 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 chur∣ch to haue faild at any time, but to haue al∣waies, euen from Gregorie the great his time downe to our daies, continued visibly in all these parts of the world, though blemished

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 le∣ast,) 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 Bellar∣minum page 144. M. Napper vpon the re∣uelations 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 mi∣nisters) having deuowred and ruined the Gos∣pell, and in steed of it brought in Idolatry, According vnto this opinion of those lear∣ned and famous pillars of the new Gospell (which was in times past commonly taught

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 a∣voide the open profession of that damnable Donatisme, is faine to fall into a newe phan∣tasie, that (forsooth) the Roman church notwithstanding all her grosse errors and fow¦le faults (in their imagination) is a true mem∣ber 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 be∣holding vnto you for the good opinion you haue of our church and religion: but how co∣mes it then to passe, that our church her self being so hart-whole and tollerable, the mem∣bers therof bee by you esteemed so blasphe∣mous & horrible? why are the lawfull pastors therof, only for being consecrated priests, and for coming into England, to execute the anciēt

and accustomed rites of priesthod made hai∣nous traitors? why are honest and otherwise harmles men for receiuing of priests, and ser∣ving God after the old accustomed manner, most grieuously punished by losse of all their goods, lands, libertie and life? how vnreaso∣nable 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 des∣cent you enioy many high Ecclesiasticall di∣gnities, 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

equity require any recusant to bee so highly punished for that religion, which they hold to bee good in all substantiall and fundamen∣tall points therof, though they thinke it in o∣ther of smaller moment to neede reformatiō. well; though that their opinion bee more fa∣uorable 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 we∣re) prodigious, how they can take that chur∣ch to bee a true member of the right church, whose head they hold to bee Antichrist; who∣se 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 Ro∣me be such a monster, as hee would make her, I desire him to explicate in particular which be those fundamentall points that do consti∣tute church a the true member of the Catho∣like church? In the meane season it is pleasant to heare how roundly hee reckeneth vp wit∣hout 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 w∣hich they call the old, but the same church refor∣med: wee reteyne still the same scriptures which

they acknowledge: true, saving that you haue cut of at one clap fiue books of the old te∣stament. 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 Bap∣tisme, and the supper of the Lord. Iust, if bre∣ad 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 a∣way? 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 mi∣nister of the word, and teacher of the re∣formed church of England; Hee is so farr of (as hee saies) from Donatisme, as that he doth teach the church never to haue pe∣rished, 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 e∣ven the Donatists church it self to haue been a part of the true Catholike church.

And so consequently like a good Athe∣isticall

libertine, allow all heretikes that professed Christs name, to haue been true members of his church. Hauing thus confu∣ted that which M. Abbot had to obiect against their agreement in the maine point of the Do∣natists heresie; I now come to the second re∣semblance, that is betweene the Anabaptists (an ofspring of the protestants) and the Do∣natists; who now do teach rebaptisation, as the Donatists did then: which M. Abbot gran∣teth, but saith my foolerie therin needeth no answere. because the Anabaptists bee exploded out of all pro∣testant 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, Ma∣ximianists and Rogatists: hee saith that I should ra∣ther haue devided Papists into Anabaptists, secula∣rists, 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 wor∣kes, 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 Luthe∣rans: yet they bee descended from them, and do agree with them in most points of religion; wherfore they may bee aswell sorted and ran∣ked with them, as the Rogatists and Maxi∣mianists

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, Secula∣rists, and Iesuists. for to returne the Anabap∣tists 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 Catho∣liks 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 re∣ligious and lay, do scarse amount, (as I gesse) vnto the thousand part of that body. So that here M. Abbot infabling, fumbling, and con∣founding rather then in diuiding, surmounts the highest degree of comparison.

R. ABBOT.

THE third resemblance that M. Bishop men∣tioneth 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. Au∣stin noteth) this was not marked of their fol∣lowers. This hee applieth to vs in this sort: sun∣drie of their principall teachers, as Melan∣cthon, Caluin, and others do corrupt the so∣und 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 Trini∣ty. which the Donatists were so farre of from appro∣uing, 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 sa∣me substance. S. Austin never vpbraided the Do∣natists with this error, 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.

W. B.

HERE is a whot charge, and a perempto∣ry condemnation before due examinatiō (as you shall heare) that I haue at one clap be∣lied S. Austin, the Donatists, and their good Maisters, Melancthon, Caluin, and others. But if M. Abbot can make good no one of tho∣se 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 Tri∣nity. M. Abbot taketh mee vp short, auouc∣hing that hee affirmeth that of a second Dona∣tus 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 audaci∣ty, to expound S. Austin contrary to his ow∣ne 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 son∣ne of God which wee do; to wit, that hee is not only of the same substāce with the father, but also equall vnto him. Alij vero

eorum, &c. note these words; (but others of them) do graunt that hee is of the same sub∣stance, but not equall to the father.

Now let the indifferent reader iudge whe∣ther of vs two bee the liar, I that reported Saint Austin to saie, that some of the Dona∣tists 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 brief∣ly I haue cleerly wiped away the imputation of belying both Sainct Austin and the Dona∣tists, leaving the shame of that slaunder to the rash censure and little iudgment of M. Abbot. Touching the third, bicause hee re∣ferreth 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 follo∣wers 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 grow∣ne vp vnto the most ranke and stinking we∣eds of the Arrian and Trinitarian here∣sie.

R. AB.

THE fourth branch wherin the protestants re∣semble the Donatists is, (as M. Bishop rehe∣arseth) that among the Donatists were certaine fu∣rious, 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 ha∣vocke and sale of the rich ornaments of the church; In all which points the protestants haue not been one inch behind them, but ra∣ther 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.

W. B.

THis fourthe resemblance hitting the pro∣testants 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 id∣le good S. or of small regard, that the prote∣stants do resemble the wicked Donatists, in their irreligious and malicious carriage tow∣ards the consecrated houses of God, yea tow∣ards his blessed body in the Sacrament of the

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? Here∣vnto 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 wic∣ked 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 spea∣king without booke, must giue mee leaue to beleeve mine owne eies rather then his slaun∣ders. For I haue to my grief often seene the ruines of many goodly faire churches and re∣ligious houses blowne vp, or beatē downe by men of their religion; and haue read of extre∣me 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 ou∣tragious and irreligious behauiour in France only, to say nothing of our owne country

and others, wherof a large and lamentable historie might bee compiled.

R. AB.

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 peo∣ples vse? Or is it not laudable to vse songs and psal∣mes 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. But the Papists vse to ioyne fil∣thy songs, euen with the canon of their Masse, as witnesseth Cornelius Agrippa. Thus you see that M. Bishop very vnfortunatelie entred into retorting of this comparison of the Donatists, no∣thing fitting his turne, &c.

W. B.

LET that first bee remembred, which all the world can witnes for our religion, that wee both highlie esteeme, and do daily practi∣se the singing of king Dauids Psalmes, & ther∣fore 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 maintey∣ne the same singing against their yonger bre∣thren the puritanes, who like of no such Ro∣mish 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 ad∣ditions 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 ho∣lie Ghost: wherfore they may well marre, but cannot make vp any psalmes of Dauid. Besids they haue some very hereticall sentences inter∣larded 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

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 rea∣der may see how elegant and pleasant they bee both for meeter and matter.

Preserve vs Lord, by thy deere word, From Turke and Pope defend vs Lord, Which both would thrust out of his throne, Our Lord Iesus Christ thy deare sonne.

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 sing∣ing of Psalmes) did meane Davids psalmes in meeter, let him produce but one good Au∣thor to testify that they were so turned wi∣thin 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 w∣hich I alleaged are to bee vnderstood of Psal∣mes, which the Donatists sung in their chur∣ches, rather then of songs in their drunken bankets; may bee gathered out of the compa∣rison that hee makes betweene them, and the psalmes that were sung in the Catholike

church. And S. Austin might well by a Meta∣phore vsuall in the holy scripture, call the Do∣natists 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. Ab∣bot by producing of such Authors, cracketh his owne credit. for hee promised in his Epi∣stle to the reader, that hee would only vse the te∣stimonie either of some learned Bishops of Rome, or of some other famously approued author, and com∣mended in that church; And this booke of Agrippa de vanitate scientiarum, is by name condemned by the same church, in the Cata∣loge 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, ei∣ther for defending of his owne, or for offen∣dīg 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

had returned my owne bals vpon mee, & that with very great advantage. well, bragge is a Iolly dog, and leesers must sometimes bee suf∣fred 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 Catho∣like 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 adversa∣ries: 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 tri∣viall 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. Af∣terward 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 them∣selues, and how properly they fitt the prote∣stants. 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, sa∣ving in some few places where men of their religion liued: Of the same mind were the chief protestants for many yeares. Second∣ly, the Donatists were the first among Christians that appealed from the iudgment of Bishops vnto temporall Princes, though

they afterwards repented themselues the∣reof, 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 reli∣gion hang vpon the supreme ecclesiasticall au∣thority 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 ve∣stments, and other holie ornaments of the church. All which are so proper to the Prote∣stants, 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 vn∣godlie 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 a∣gainst them, in the name of their deere breth∣ren the Donatists. In this kind you haue done as great damage to god, as you haue procured gaine to the devill. you haue impiously melted Chali∣ces: you haue barbarously

broken downe Altars &c. and a litle before: you ha∣ue vncouered the heads of virgins, that were vei∣led, drawing from them the markes of their pro∣fession, which were in∣uented to declare that in will and professiō they were maried to Christ. By these few resemblances hitting the prote∣stants 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.

§. 6. W. B.

TO conclude this passage, seing M. Abbot went about to prove the church of Ro∣me to bee like that of the Donatists, by no one sound argument, but by diuers trifles and vntruthes, hee must looke (vnles hee re∣pent) 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. S. Austin speakes thus to the Donatist Petilian: what hath the church or sea of Rome (in which Peter sate and now

sitteth Anastasius) done vnto thee? why doest thou call the Apostolicall chaire, the chaire of pestilen∣ce? See how friendly the Donatists were wont to salute the church of Rome, stiling it the chaire of pestilence. That noble prelate Op∣tate to this Issue hath thus deposed. whence is it that you Donatists take vpon you to vsurpe the keies of the kingdome, and that presumptuous∣ly, and with sacrilegious audacity, you do wage battell against the chaire of Peter? If the Dona∣tists did wage warre against the church of Rome, surely there was no likelihood of a∣ny good intelligence betweene them. wher∣fore 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 Arch∣bishop of Carthage, 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 al∣waies 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 socie∣ty of faith and religion with the same church of Rome.

R. AB.

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 Do∣natists 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 ow∣ne 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, w∣hich S. Austin leaueth indifferent to that and o∣ther 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 te∣aching 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 Ce∣cilianus ioyned with the church of Rome alone, but ioyning with that and other Catholike churches, nee∣ded 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 princi∣pality of honour may bee givē to it, but not a princi∣pality of power. And doth it follow that because the

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 advi∣sed men.

W. B.

FOr a conclusion of this chapter M. Abbot tells vs, that albeit hee mistooke some∣things, 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 con∣teyned 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 Chri∣stian faith, but all of them are forced to recei∣ue 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 ta∣les of them then those are. Good Sir, if vpon Etymologies of words you presume to deliuer such senseles and wicked doctrine, it may tru∣lie bee said to you for ought I see Domine men∣tiris, whether you teach it against your owne

mind or no. For although a man that of mee∣re ignorance telleth an vntruth, doth not pro∣perly 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 con∣trarie; Because hee might and ought to haue learned out the truth therof, before hee presu∣med 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 moder∣ne church of Rome, as greatly as the old, de∣test 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 recor∣ded for speciall points of the Donatists doctri∣ne. That the now church of Rome doth dif∣fer in any one article of faith from the ancient, is that which M. Abbot doth often say and re∣peate, but never yet could, nor here after shall ever bee able to bring any one sufficient proo∣fe therof, wherfore by all right and reason, the said church is to retaine her former good re∣putatiō and credit, with all honest and vpright consciences. For if everie man haue title vnto his good name, vntill hee bee conuicted to ha∣ue committed some such fault; as meriteth the losse therof: much more the church of Rome,

(being the most honorable congregation of Christendome) ought to hold her due estima∣tion and credit, and enioy all her priviledges, vntill it bee lawfully proved, that it hath iust∣lie deserved to bee deprived of them. for, in dubijs, mel or est conditio possidentis. In all doubt∣full 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 magni∣fied the society and communion with it, did thervnto ioyne some other church: But the mention of them not being to our present pur∣pose, 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 contra∣ry 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 per∣petuall successiō of pastors in the church, ma∣keth choice of the church of Rome, as of the better assured and more safe and sound, & the∣re doth intimate that the Bishops of Rome,

though they might liue amisse, yet should ne∣ver 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 Ro∣me; both that it is the principall of all the rest, and that it shall for ever continue the most as∣sured Oracle of the holy Catholike faith. w∣hich 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 Apo∣stolicall chaire, and defend the ever durable succession of her pastors, as wel in truth of do∣ctrine, as in order of persons. of which I haue more largly spoken in the 2. Section of the first chapter n. 29.

Notes

• Aug. E∣pist. 48.
• Concil. florent. sess. 25.
• Ioseph miseratione diuina Constan. Patriarcha.

  Quoniam ad extremum vitae mea perueni, idcirco pro meo mu∣nere dilectis filijs benignitate dei meam sententiam his literis palam facio. Nam quae Iesu Christi catholica & Apostoli∣ca Ecclesia Roma veteris sentiat ac celebrec, omnia me quoque sentire credereque profiteor, at ipsis plurimum acqui••sco. Beatis∣simum autem Patrum Patrem ac Summum Pontificem Roma{que} veteris Papam, domini nostri Ie∣su Christi vicarium esse concedo, &c. datum Florentiae 8. Iulij, an∣no 1439.
• Aug. in bre: collat•• diei. 3. c. 2.
• Epist. 48.
• Aug. epi∣stola 48. Idem in Breuic: collat die 3. cap. 2.
• Collat 3. cū donat. cap. 102.
• Replito fulc. c. 10. dem. 6.
• August. epist. 48.
• Hieronim. Epist. 57. ad Da∣masum Papam.

  Ego nullum primum, nisi Chri∣stum sequens, beatitudim tuae, id est cathedrae Petri, communione censocior; super illam Petram aedi∣ficatam Ecclesiam scio. quicun∣que extra haue domum agnum co∣mederit, profanus est. si quis in ar∣••ha No•• non fuerit, peribit regnan∣te diluuio.
• Aug de vnit. ec••l. cap. 6.
• Hiero. in Catalo∣go.
• a

  Ezechielis 7.26.

  Lex peribit à Sacerdote, & Con∣silium à Sapientibus.
• b

  Hierem. 11.19.

  Ego quasi agnus mansuetus qui portatur ad victimam: & non co∣gnoui quia cogitauerunt super me consilia dicentes, mittamus lignum in panem eius, & eradicemus eum de terra viuentium.
• c

  Ruffin. l. 10. eccl. hist. 17. Theodor. 2. hist. eccl 16. Sozom 4. hist 14. Niceph. 9 hist. 35:
• d

  Atha∣nas Apol. de fuga. Hieron. in Catal. in fortu∣nat.
• a

  Ambr. de virg. l. 3. in i∣nitio. Soles me∣cum Bea∣tae memo∣riae Libe∣rij praecep∣ta reuolue re, & quo virsāctio•• eo sermo accedat gratiosior
• b

  Basil e∣pist. 74. Quae illia beatissi∣mo Libe∣rio propo∣sita sunt.
• Hi••ron. epist 57. ad dama sum pa∣pam Dis••erni∣te (si pla∣cet) obse∣ero, 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.
• Ex phan. heres. 77.
• Optatus l. 3. co. ••arm.
• Extrauag Iohis, 22. Cum in∣terim, in glossa in edit. Par. 1601. cū priuilegio Gregorij 13.
• Luther: libro ad∣uersus Re∣gem An∣gliae. Ibidem.
• In glossa co: praeten sum edi∣ctum Im∣periale.
• Luther de potesta te secui. ad Ioh du••em sa∣••o:
• a

  Cartha∣gini se principa∣tum ••ene¦re credi∣dit dona∣tus.
• Optatus l. 3. co: Parm.
• b

  Miserat Imperator ornamenta domibus dei, m••serat eleemosinam pauperibus: d••natus literu praemisit, ne id quod allatum ••uera••, pau∣peribus d••spensaret••••.
• Ibidem.
• c

  Dat do∣natus so∣lus secreto nescio quid age∣bat.
• d

  Raro est appellatus episcopus, sed dona∣tus cartha ginis.
• Exod. 7.1
• Psal 81 6 Ioh. 10.35
• Optat. l 3 co Parm. Cum per solum de∣um soleāt homines iurare, pas¦sus est ho∣mines per se iurare tanquam per deum. Ibid. Omnes discipulos suam Par∣tem appel labat, etc. quasi iam populum cum deo diuiserat.
• Optat. l. 3. con. Par men.
• Aug. con Gaudent l. 2. c. 26.
• Dist. 96. si Imper:
• a

  Opt. l. 1. co: Parm. Donatus appellan∣dum esse ab episco∣pis credi∣dit.
• Aug. ep. 166. Quotidia nis inter∣pellationi∣bus, ipsi imperato∣ri taedium fecerunt. Ibidem. A iudici∣bius Epis∣copis ad constanti∣num ap∣pellauerūt a quo to∣ties conui∣cti & con fusi redie∣runt, & a pernicie furoris nō recesserūt.
• Lib 1. con Parm.
• Ad quam appellatio nem con∣stantinus Impera∣tor sic res∣pondit O rabida fu∣roris 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 finien∣dam Episcopis delegauit. Idem Epistola 162. Neque est ansus Chri∣stianus imperator sic eorum fallaces querelas suscipere, vt de iudicio epis∣corum ipse iudicaret, sed alios episcopos dedit, a quibus ipsi rursum ad ip∣sum imperatorem prouocarent. quam re illos quemadmodum detestetur, audistis. eorum peruersitatibus tandem cessit, vt de illa causa post episco∣pos iudicaret, a sanctis antitistibus postea veniam petiturus, &c.
• Athanasius epist. ad solitar. vi∣tam agentes.

  Si istud est iudicium episcoporum, quid commune cum eo habet im∣perator? sin contra, ista minis Cae∣saris constantur, quid opus est ho∣minibus 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.
• Ambros. l. 2 epist. 13. ad Aug. valentin.

  Quando audisti clemētissime im∣perator in causa fidei laicos de epis∣copis 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.
• Optatus l. 3. & 7.
• Tertul. de pudicitia cap. 7. & 10.
• Hieron. epist. 27. de Epi∣tha. Pau∣lae cap. 3.
• Naz. ora∣tione 19. in laude prat. Bas. con. Iulianum Imper. ci∣tatur ab Adriano, Act. 2. Niconi 2. Nissen de laudibus Theodor. Chrysost. in Litur∣gia.
• August. ep••st. 162.
• August. epist. 137.
• Luth. Con. Si∣carium Dresd••n∣sem.
• Manifi. n. 17.
• Resp. Zuingly ad l. Lu∣ther de Sacra∣ment.
• Mark this cen∣sure of Zuinglius of his ma∣ster Mar∣tin.
• Hūnaeus de Calvi∣no Iudai∣sante. fol. 181.
• Conrad. de Theo∣log. Cal∣viniana, lib. 2. arb. 1.
• Collat. Carth. 3. ca. 30.
• Aug. co. literas Pe∣til l. 2. ca. 43. & co. Gaudent: l 2. c. 28.
• Aug co. literas Pe∣tilian. l. 2. c. 83 & l. 2. cap. 71. Epist. 106
• Aug co. lit. Petil. l. 2. c. 92.
• Aug. E∣pistola 50
• 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.
• Leo de col∣lec. ser. 4.
• Cornel. de vanit. scientiarū c. 18.
• Optat. l. 6. co Parm.

  In hoc genere tanta damna fe∣cistis Deo, quanta lucra diabo∣lo procurastu Conflastis impie calices, crudeliter fregistis & in∣consulte rasistis altaria Nudastis denuo capita iam ve∣lata: de quibus professionis detra∣xistis indicia, qua contra rapto∣res aut petitores videntur inuenta. Spiritale hoc nubendi genus est, in nuptias Sponsi iam venerant voluntate & professione sua, & vt secularibus nuptiijs se renun∣tiasse monstrarent, spiritali spon∣so soluerant crinem, iam caelestes celebrauerant nuptias.
• L. 2 co. lit. Petil. c. 51.
• Epist. 162