A REPROOFE OF M. D OCT. ABBOTS DEFENCE , OF THE CATHOLIKE DEFORMED BY M. W. Perkins .

WHEREIN His sundry abuses of Gods sacred word , and most manifold mangling , misaplying , and falsifying , the auncient Fathers sentences , be so plainely discouered , euen to the eye of euery indifferent Reader , that whosoeuer hath any due care of his owne saluation , can neuer hereafter giue him more credit , in matter of faith and religion .

THE FIRST PART .

Made by W.B. P. and D oct. in diuinity .

¶ Printed with Priuiledge , Anno Domini , 1608.

I doe voluntarily confesse , that after I had seene M. Abbots answere to my Epistle vnto his Majesty , I was a long time vnwilling to reply vpon it ; not for that I esteemed it to containe any such extraordinary learning , as be too too fondly vaunteth off ( for I dare be bold to say , that in a skilful mans judgement , there are more pregnant proofes of their new doctrine in two leaues of M. Perkins booke , then in tenne of his : ) but cleane contrary , I finde so little substance in his worke , and so great store of impertinent and vile stuffe , such superfluity of idle amplifications , so many vnciuil and foule wordes ; that I could not thinke the time wel bestowed , which should be spent in so friuolous and paine an altercation . Notwithstanding being often admonished by my friendes , that diuers Protestants much commended M. Abbots discourse , some for the stile , and his cunning and confident carriage in it ; others for that they saw it thicke interlaced with sundry ancient Authors sentences : and thereby thought and gaue out , that he refused not to deale with vs at our owne weapons . Herevpon I resolued at length to afford it some answere , specially for such good peoples sake , who are desirous to bolt out that truth of God , which only can saue their soules , and are not willing to be deceiued with fine tricks , nor doe wittingly suffer themselues to be carried away with faire glozing speeches , or stout brags , when they finde no correspondence of sound and wel grounded matter . To giue the man his due , I acknowledge that he inditeth not amisse , if he did not defile and poison his penne with so huge a multitude of ougly , venimous , and vnsauoury tearmes . But what account is to be made of choise , picked , and pleasing wordes , when they be imployed not only to abuse and beguile simple soules , but also to disgrace the sincere verity of Gods word ? surely for the debating of controuersies in religion , plaine vsual speeches without painting or superfluity , haue alwaies beene taken by the learned for most decent and expedient , according to that ancient Adage : simplex est veritatis oratio , the stile of truth is simple and plaine . And where much colouring and flourishing is vsed , there is no smal suspition of a badde cause and fraudulent dealing . What neede bad M. Abbot to fil vp thirty sheetes of paper , to giue answere vnto one sheete and halfe of mine ? doth it not argue to a man of vnderstanding , that what he could not answere vnto directly in few wordes , he would at least cloake with long circumstances , and cast a mist before the Readers eies with gay glorious phrases , that he might not see and discerne the truth ?

Touching his frequent disgraceful and odious tearmes , and most bitter rayling against the best sort of men on our side , I would gladly learne how it can stand with Christian charity and modesty . Sure I am , that it consorteth ful euil with that sacred rule of the Apostle : 2. Tim. 2. vers. 24. The seruant of our Lord must not wrangle , but be milde towardes al men , apt to teach , patient , with modesty admonishing them that resist the truth . And S. Peter telleth vs , that the natural property of a true Christian is , 1. Pet. 3. vers. 9. To be modest and humble , and not so much as to render euil for euil , or curse for curse : so farre off was he from encouraging any man to reuile and raile at them , who neuer gaue him any one foule word in al their liues , yea whome he neuer saw . And he further biddeth vs to follow the example of Christ our great master , who did not reuile , when he was reuiled : but hath in expresse wordes forbidden vs to vse any contemptuous or opprobrious speeches against our bretheren , assuring vs before hand , that he Math. 5. vers. 23. Who shal say to his Christian brother ( thou foole ) shal be guilty of hel fire . This and an hundred times more to the same purpose , being set downe in the diuine Scriptures against bitter and barbarous speeches ; yet M. Abbot a professed Diuine , seemeth to take a special delight in them , and to esteeme them no smal ornaments of a Diuines stile : otherwise he would not so often vse them . I wote wel that the most milde and sweet pen-men , are sometimes through zeale of the truth , or by the ouerthwart dealing of their aduersary , moued to let slip now and then a hard word or two ; but ordinarily , or vpon euery smal occasion to fal into a fit of rayling , and to vomit vp most rustical and ruffianlike taunts , cannot but discouer a very corrupt and venimous stomacke . In this one discourse of M. Abbots , a diligent scauenger may rake together wel-neare a tumbrel ful of them . I doe intreate the gentle Reader not to be offended with me , if I doe here for verification of what I say , trouble him with the view of some few of them . The Bishop of Rome is seldome called by his right name , but Antichrist , Page 118. 124 146. 150. 162. the man of sinne , that harpie of Rome , filthy harlot , filthy and vnnatural strumpet , the whoore of Babilon , and such like . Religious men he tearmeth idle lossels and filthy belly-gods , swarmes of Locusts , Romish vermine , ful gorged Friers , and so foorth . My selfe and others my bretheren , False harlots , witlesse sophisters , blind Doctors , abhominable hypocrites , lewd caytifs , the seede of the Deuil , vncleane beasts , foule mouthed dogs , like vnto other swine of his fraternity , base fugitiues , false traytors , the villany of our profession , and innumerable others ; which cannot but conuince and demonstrate M. Abbot to be one of them , whome the spirit of God hath liuely described , when he wrote : Rom. 3. vers. 13. Their throat is an open sepulchre , with their tongues they deale deceitfully , the venim of serpents is vnder their lips , their mouth is ful of malediction and bitternesse , their feete swift to shedde bloud , destruction and infelicity is in their waies , and the way of peace they haue not knowne , there is no feare of God before their eies . And if M. Abbot scorne to be aduised by me his aduersary to forgoe this rude rhetorike of brabling and scolding women , in latin called Canina eloquentia ; let him follow the graue counsel of that sage Lawier Sr. Edward Cooke , whose booke ●e citeth , wherein is said : In the preface of his fift of reportes . That controuersies in religion are to be handled with al candor and charity , and not with bitter invectiues , like men transported with fury . To end this point , if he hold ●n that course of scurrility , he wil driue me and others to giue him ouer in the plaine field , for a foule-mouthed wrangler that deserueth no answere . Thus much by the way of the manner of his inditing .

Now to the matter of his booke , which doth principally consist in allegation of Authors , and applying their sentences to his purpose . How insufficiently he hath behaued himselfe therein , shal be particularly discyphered 〈◊〉 their proper places : I wil here only for a tast of his judgement , and sin●erity therein , giue a touch vnto some general heades thereof . First , doth 〈◊〉 not euidently proue great want of judgement and discretion , to alleage 〈◊〉 vpright witnesses in matters of controuersie , such authors as are knowne to al the world , to be professed parties of the same side ? If I should cite for confirmation of the Catholike cause ; D oct. Harding , D oct. Sanders , D oct. Stapleton , or any other Catholike late writer ; would not the vnpassionate reader take me for very simple , if I thought that any man would the sooner beleeue me for their opinions , that were men ( though most learned and right honest ) yet not indifferent , because they were professed aduocates of the same cause ? Euen so a man of any wit , cannot but maruaile where M. Abbots senses were , when he so commonly and confidently for proofe of any doubt , doth produce the authority of Bale , ( a late Irish Apostata Frier , whome be sometime also calleth Balaeus , to make him seeme two worshipful authors , that is not worthy to be halfe one ) Fox , Iewel , Humphrey , Holinshed , Sr. Edward Cooke , the Magdeburgenses , Kemnitius , Illyricus , Sleidan , Hospinian , and many others open and professed aduersaries of the Catholike Roman Church , and therefore no vpright and fit witnesses against it . He without doubt may garnish his margent with variety of quotations , that blusheth not to cite so frequently as M. Abbot doth , such partial writers . But no man ( I hope ) wil be so foolish , as to giue credit vnto any thing that is no better verified , then by the verdict of such false witnesses . For to cal one of them to giue testimony is no better , then ( after our English prouerbe ) to hidde a man aske one of his fellowes , whether he be a theefe or no.

Againe , there is another circumstance in the citing of his late partial authors , which maketh it yet more absurd and ridiculous . For he sticketh not to produce the credit of a seely writer of this last hundred yeares , for verification of a matter done more then a thousand yeares before he was borne . For example , to proue that Pope Eleutherius acknowledged Lucius ( King of our Country 1400. yeares past ) to be supreame gouernour in causes Ecclesiastical , Page 26. M. Abbot alleageth Holinshed a Chronicler of our age : what a jest is this ? how knew this late writer what passed so long before his owne time ? was there not any one Hystoriographer more ancient then he , neither Latin nor English , that could tel any tidings of such a matter ? And yet M. Abbot is so il aduised , as to perswade vs to receiue it vpon his seely poore credit . Of the like stuffe is that in another place of his booke , Page 60. to wit , that Syritius Bishop of Rome ( who liued about 1200. yeares agoe ) was a noueller , and that by the worshipful verdict of Polidore Virgil : who liued eleauen hundred yeares after him . What , are learned men growne so carelesse of their credit , that they dare let passe to the print such doting follies , and so grosse absurdities ? this may serue for a note of his ouersight , in alleadging his owne pew-fellowes for vpright and indifferent vmpeers , and late moderne authors for the certainety of ancient matters .

Now to his citations of the more authentike approued writers , whome he doth greatly abuse in diuers and sundry fashions . The first and most gentle is , when he doth cite their wordes truly , but doth apply them cleane contrary to their meaning . For example , in his Epistle to the Kinges Majesty be approueth his Highnesse course for the answering of Catholike bookes , producing for it this sentence out of S. Bernard : That though thereby the Heretike arise not from his filth , yet the Church may be confirmed in her faith : M. Abbot meaning as the sequele of his speech doth import , that if thereby men of the Roman religion wil not be conuerted from their errors , yet the good Protestants may be confirmed in their new faith : which is very farre wide from S. Bernardes expresse declaration ; as else-where , so in that very place . For that deuout holy Father was so farre off from disswading any man from the Roman faith , that he wisheth al men to make their recourse vnto the See of Rome , for resolution of al doubts in faith : these be his wordes to Pope Innocentius . We must referre to your Apostleship , Epist. 190. al the scandals and perils which may fal in matter of faith specially , because the defects of faith must be holpen where faith cannot faile : for to what other See was it euer said , Luc. 22. vers. 31. I haue prayed for thee Peter , that thy faith doe not faile . See then what Church S. Bernard would confirme in her faith , not the Protestant but the Roman . Moreouer , in that very discourse out of which M. Abbot ●icketh the former sentence , Serm. 66. S. Bernard doth in particuler describe those Heretikes , whome he perswaded to arise from their filth , to be such as held the Church not to haue beene visible for many yeares , but to haue lyen hidde in corners . Item , that would not beleeue , ●hat any soules departed went to Purgatory , but either to heauen or to hel presently ; and so defrauded the dead of the prayers of the liuing . Also such as would disswade from praying to the Saints : these and such like are those Heretikes by S. Bernardes judgement , whome he would haue to rise from the drosse and dregs of such erronious opinions , and returne vnto the Roman Catholike faith . Now judge with what conscience M. Abbot could cul some wordes out of the same discourse , to perswade men by the countenance of S. Bernard , to forsake praying to Saints , and for the dead , and the whole Roman religion so strongly established by that reuerend religious Father in the very same place . This may suffice for a proofe of his misapplying the Fathers sentences , wherein he offendeth as often and as grieuously ( I thinke ) as euer did any Christian writer , as shal be hereafter shewed .

Now to another tricke of his no lesse shameful , which is the misconstruing of their wordes : let this serue for a paterne . Against the worshipping of Images he produceth the authority of S. Gregory Bishop of Rome , Page 104. Commending ( as he fableth ) the zeale of Serenus Bishop of Massilia , who could not endure that any thing should be worshipped that is made with handes ; and telleth him , that he should forbidde the people the worshipping of them , &c. Here are many foule faults : for S. Gregory did not commend but reprehend the vndiscreet zeale of that Bishop , who did breake some pictures set in the Church , because some late conuerted Heathens not yet wel instructed in the Christian religion , did adore them as if they had beene Gods . S. Gregory telleth him plainely , That that should not be broken , which was not set vp in the Church to be adored , but only to instruct them that were ignorant . Secondly , though S. Gregory forbidde Images to be adored as Gods , yet doth he teach them to be worshipped as representations of most holy personages : which may be seene plainely ( to omit diuers other places ) by his letters vnto Secundinus , L●v. 7. Epist. 53. ad Secund. To whome he sent the Images of our Sauiour , of the blessed Virgin Mary , and of the holy Apostles S. Peter and S. Paul ; telling him first , that his petition to haue those Images , did greatly please him : for ( saith he ) thou doest loue him with al thy hart and whole intention , whose Image thou desirest to haue before thine eies , and straight after addeth : I know that thou doest not therefore desire to haue our Sauiours Image , that thou maiest worship it as a God ; but for a remembrance of the Sonne of God , that thou maiest waxe warme in his loue , whose Image thou doest behold : and we truly doe cast our selues downe before the said Image , not as before a God-head , but we adore him whome by the Image we remember to haue beene borne , or suffered , or to sit in his throne . Can any thing be more manifest , then that S Gregory approued both the hauing of Images , which be sent to his friend ; and setting them in Churches for the instruction of the vnlearned ; and also worshipping of them , euen so farre-foorth as humbly to kneele before them ? which he himselfe as wel practised in his owne person , as also taught others so to doe : which is al that we Catholikes doe defend , as greatly condemning ( as the Protestants themselues ) that any Christian should adore them as Gods , or giue any Godly honour vnto them . How wrongfully then did M. Abbot alleage S. Gregories wordes ? and how shamefully hath he misconstrued them cleane besides that most holy Fathers meaning , with whom in faith and doctrine we doe fully agree ?

But let vs yet goe one step further , more euidently to discouer , how perfidiously M. Abbot doth deale with those ancient and most holy Doctors . He is not ashamed to cite them sometimes in confirmation of those errors , the which they doe expresly confute in the very same place : take this for an assay . Epiphanius ( saith he ) an Easterne Bishop , Page 62. euen in the time of Hierome , acknowledgeth for true those wordes of Socrates , that the Priests and Bishops thereof , were not forced by any law to forbeare their wiues , and that many of them whiles they were Bishops , had children borne vnto them by their lawfull married wiues : and quoteth Epiphanius against the 59. Heresie of the Cathary ; where in deede he handleth that matter , but after another manner . These he his wordes : Indeede the holy preaching of God , doth not since Christs comming admit them to take holy orders , who haue married againe after their first wiues death , in respect of the excellent dignity of Priest-hood : and this doth the Church of God obserue sincerely , ( but so doth not the Church of the Protestants : ergo , it is not the Church of God . ) Then he commeth to our present purpose , and saith : The same Church of God doth not admit and receiue a man that hath a wife liuing , and that getteth children , to be a Bishop , Priest , Deacon , or Subdeacon ; but him that either abstaineth from the company of his wife , or else liueth widdower , and that specially where the Ecclesiastical Canons be sincere and not corrupted . Hitherto Epiphanius , as flat contrary to M. Abbots report of him as can be : for he reported , that whiles they were Bishops they had children borne vnto them , and there was no law that forced them to for●eare their wiues . Epiphanius telleth vs otherwise : That the Canons of the Church ( which are Ecclesiastical lawes ) did not suffer any to be Bishop or Priest , that kept company with their wiues . And ●hich maketh the fault the more palbable , Epiphanius addeth an objection , vpon which it seemeth M. Abbot grounded his assertion : But ●hou wilt say that in some places , Subdeacons , Deacons , and Priests , doe yet get children ( note by the way that in no place how cor●upt soeuer , Bishops so did , as M. Abbot reporteth : ) but this ( answereth holy Epiphanius ) is not according vnto the Canon , but after the minde of men , that in tract of time fainted , and so foorth . Where he proueth abstinence from marriage , or continual continency , to be not only decent for the high and holy calling of Clergie men ; but also necessary for their daily praiers , and for the suddaine occasions of their sacred function : so that finally S. Epiphanius is found to confute that directly , which M. Abbot reports him to acknowledge for true . And if this be not most wilful corruption , and falsification of these learned Fathers sentences , I know not what may be .

Because this is a point , that toucheth euery Christian that hath care of his saluation so neare , Page 122. I wil insist more vpon it . Is not this ( saith M. Abbot ) a horrible impiety , that standeth written in their law , our Lord God the Pope : and then doubleth it , saying ; To beleeue that our Lord God the Pope could not so decree , as he hath decreed , should be accounted heresie . In the Canon law ( which he calleth our law ) is no such horrible impiety , but in his report is a double lie . The former is , to auouch that to stand in the law , which is only written in the glosse ; which is no law as al men know . The second and the more shameful is , that it standeth not in the glosse neither , but he belieth both the one and the other : Extrauag . Ioan. 22. cum inter , in glossa . let any man turne to the place quoted by himselfe , and there towardes the end , vpon the word , declaramus , he shal finde only Dominum nostrum Papam , our Lord the Pope ; and the word ( God ) is foisted in by M. Abbot , to make vp that horrible impiety of which he speaketh . As very a lie is it , which he citeth out of the Decretals of Pope Gregory , Page 119. that ( forsooth ) the Pope is not a meere man : whereas the Canon hath , De translat . Episco . cap. Quanto . Non puri hominis , sed veri Dei vicem gerit , that is , The Pope is the vicegerent or vicar , not of a meere man , but of true God : to wit of Christ , who is both God and Man . No more truth is in that assertion of his out of venerable Bede , Page 199. our very holy and most learned country-man : Then were the Scriptures in foure seueral languages , of so many seueral nations in this land ; whereas he signifieth the plaine contrary : that the Scriptures were only in the Latin tongue among them , and that therefore many of each language learned the Latin tongue , that they might by the helpe thereof vnderstand , meditate , and study the Scriptures : these be S. Bedes wordes . Lib. 1. hyst . Aug. cap. 1. This Iland at that time , did study and confesse one and the same knowledge of truth , in fiue sundry languages , to wit : in the English , Briton , Scottish , Picts , and Latin tongue , which Latin by study of the Scriptures , was made common to al the rest . Note how for to study the holy Scriptures , men of the other foure seueral languages were faine to learne the Latin tongue ; which they needed not to haue done , if the Scriptures had beene then translated into their owne mother language , as M. Abbot reporteth . Another notorious vntruth , and most malitious slaunder , doth be cast out in the next precedent page , against the blessed Bishop S. Augustine , our English Apostle : Page 198. That ( forsooth ) because he could not gette the Britons to obey him , he therefore prouoked Ethelbert King of Kent , ( a very good Christian ) to procure the death of two thousand Monkes of Bangor , besides many other more innocent men ; whereas that holy Religious Father , was dead and buried many yeares before that slaughter hapned : which was also committed , not by Ethelbert King of Kent , Beda lib. 2. hyst . cap. 2. but by Ethelfride a Pagan Prince of the North parts , and that not for any quarrel of religion neither , but to enlarge his Dominions , and to be reuenged on his enemies . Neither can M. Abbot or any other Protestant , produce one ancient and approued author , to justifie that S. Augustine was any way accessary to that wicked fact ; but is glad to shroude himselfe vnder the shrubbe of an old namelesse Cronicle , ( and therefore Apocryphal ) cited by the Arch-lier , and late partial writer Iewel : fit witnesses for such a palbable and spiteful slander .

But if I would stand here to make a Catalogue of M. Abbots corruptions , falsifications , and other odde trickes , which he vseth in alleageing of the Fathers , and other approued authors ; I should reduce the greatest part of his booke to this place , which chiefly consisteth in such paltry shifts , and vnchristianlike dealing : this that I haue here declared , cannot but suffice to discredit him with al indifferent men . For if he hath wittingly misreported such worthy authors , of purpose to beguile his credulous reader , as it is most like ( for he wil not be taken for a man that citeth the Fathers by heare-say , without looking in●o their workes ) then he hath a most seared and corrupt conscience , vnworthy the name of a Diuine , and walking aliue is dead in conscience , and consequently in credit with al men that loue the truth : Sapient . 1. vers. 11. For the tongue that lieth , killeth the soule . But let vs suppose the most that may be said in his fauour , that he hath not wittingly and of purpose to deceiue the simple , cited the holy Fathers sentences wrongfully , but taking them vp vpon the credit of some other of his companions , without looking into the Doctors owne workes , whether they were true or no , and being deceiued himselfe , doth afterwardes beguile others : this I say being of courtesie admitted , which is the best excuse that can be truly made for him ; yet no meane wise man can euer hereafter trust him , that so confidently without any qualification , auerreth such false tales : for his vntruthes are so plaine and palbable , that you neede no more , but compare his reports with the authors wordes , and at the first sight any meane scholler shal finde his cosenage and deceit .

I come now vnto the last kinde of abuse , that M. Abbot offereth vnto the sacred senate of those most renowmed ancient Fathers , wherein he doth more ingeniously , discouer and lay open the right humour of a true Protestant : which is to deny their authority flatly , to controle and censure them as simple men , to accuse them of error and falshood ; yea and finally , to preferre olde rotten Heretikes opinions before the best of them . To beginne with Eusebius Bishop of Caesarea a most famous Hystoriographer , that liued in the daies of Constantine the great , because he doth more mannerly reprehend him , and saith : Page 177. That we must giue him leaue , to censure Eusebius of an injuditious and presumed explication of Constantines minde and purpose . Truly I see no cause why we should giue him any such leaue : for who can be so simple , as to thinke that M. Abbot ( borne 1200. yeares after Constantines death ) should know more of his minde then Eusebius , who conuersed with him most familiarly , and was of his priuy Councel in such affaires , and a man otherwise very learned and juditious . Secondly , he taxeth the most holy and reuerend Patriarke of Constantinople S. Chrysostome , Page 175. for playing the orator , and enforcing that in one place for true , which in another place he himselfe denieth : Page 176. and for reporting that of Constantines Sonne , which is much different from the certaine story . In like manner be standereth S. Augustine , Page 54. for writing against Iouinian the Heretike , whose opinions ( saith M. Abbot very audatiously ) S. Augustine knew only by heare-say , and not of any certainty . Secondly , Page 60. Though Augustine doth not breake into those rude and vndecent speeches against marriage , as Hierome did ; yet he was deceiued where he said , that no Priests embraced Iouinians heresie . I wil omit , how they note S. Hierome ( that most vertuous , zealous , and learned Doctor ) with a blacke cole , Page 57. For writing with al indignation and stomacke , for railing , and false doctrine ; because I make hast to acquaint the reader with the most shamelesse pranke of al others , which is : that they in expresse tearmes preferre the most infamous condemned Heretikes , euen in the very points of their errors ; before the most juditious , learned , and sincere Doctors of the Church . Page 73. It it manifest ( saith M. Abbot ) that Hierome ( one of the foure principal Doctors of the Latin Church ) was deceiued , and that Vigilantius , ( a loose and lewde Heretike ) had just cause to say as he did . Againe , Aërius ( a damned Arrian ) spake against praier for the dead , Page 86. with greater reason then Epiphanius ( a most ancient , learned , and holy Greeke father ) hath defended it . Iouinian ( a notable audatious and ignorant Heretike , as both S. Augustine , S. Hierome , Vincent . Lyr. cap. 15. do●. ranke Iouinian in the number of pestilent Heretikes . and Vincentius Lyrinensis doe testifie , though by reason of his later standing he was vnknowne to Epiphanius : ) this Heretike I say , Did teach ( as M. Abbot reports page 56. ) the doctrine of Paul in Rome , against the superstitious conceit of the holynesse of Virginity , before the holynesse in Marriage : which notwithstanding was maintained by S. Augustine and S. Hierome , with the whole court of Rome at those daies ; as be him selfe confesseth in the same place . Doth not this ( to omit much more of the same kinde ) conuince and demonstrate , vnto al vnpassionate Christians of any vnderstanding , that the poore miserable Protestants be exceeding blindly bent vnto the defence of their errors , who seing them most plainly condemned by the best and most learned of the primitiue Church , and pure antiquity ( to which they would sometime in great confidence seeme to appeale , ) had notwithstanding rather consort themselues , and follow very base , vnlearned , and wretched Heretikes , and with them to band against the inuincible troupes of the ancient holy Fathers , and most renowmed Doctors ? wil it any whit auaile them to say , that those men of condemned memory , did in their opinions better agree with the word of God , and therefore are to be preferred before the rest , though otherwise better schollers then they ? surely nothing at al with the juditious ; because this is but a scar-crow to amate the simple . For whether were more like to vnderstand better the sacred word of God , either Augustine , Hierome , Epiphanius , Chrysostome , and such others , who indued with excellent wits , and wel furnished with al other kinde of learning , had most diligently studied both the old and new Testament , as by their translations , and most learned Commentaries and explications , they haue testified to the ●orld ? or Aërius , Vigilantius , or Iouinian , who haue not left any one monument of learning , wit , or honesty behinde them ? and Iouinian ( reputed of those three the most sufficient ) was so insufficient and vnlettered , that he could not so much as indite in the Latin tongue congruously , and so as he might be vnderstood , Hieron . lib. 1. cont. Iouin . in initio . as S. Hierome proueth . To finish this point , seing that M. Abbot doth not only misapply the auncient Doctors sentences , but doth also misconster , corrupt , and falsifie them ; yea , doth plainly and roundly deny their graue and sacred authority , preferring the confessed and condemned errours of notorious reproued Heretikes , before their vniforme and approued doctrine : they must needes confesse themselues to haue beene a little deceiued , who tooke him to haue beaten the Papists with their owne weapons , that is , to haue brought better testimony out of pure antiquity in fauour of the Protestants opinions , then the Catholikes doe for theirs ; whereas in truth he handleth those sacred Fathers , euen as Caluin reporteth the Libertine to deale with the holy Scriptures . In instruct . aduers . Libert . cap. 9. These loose men ( saith he ) when we presse them with the Scriptures , doe not much dissemble , that they esteeme no better of them , then of fables : notwithstanding they in the meane season doe not let to vse them , if they finde any place that they can wrest vnto their owne meaning ; not that they themselues doe giue any credit to it , but only that they may thereby trouble the vnlearned , and so daunt and stagger them , that they may at length the more easily draw them to like of their errors : thus farre Caluin . Euen so plaieth M. Abbot with the glorious Doctors of the Church , whom how little he regardeth , doth appeare by his often abusing their wordes , by his resisting their authority , and setting lesse by them , then by ignorant obscure and abject persons : yet knowing that al sober Christians doe highly esteeme , and make great account of their graue authority , as of the principal lights of Christs Church since the Apostles times , they doe greedily catch hold of any broken sentence of theirs , that doth any way sound in fauour of their heresie ; not that they themselues giue any credit thereunto , but to astonish and deceiue the simple reader , and thereby to perswade him to like the better of their errours . Thus much in general , of the abuses which M. Abbot offereth vnto the ancient Fathers .

But doth be behaue himselfe more reuerently towardes the holy Scriptures , and sacred word of God ? one example I wil giue here , by which you may take a scantling of the rest ; and not to seeke farre , it shal be the very first in his booke : these be his wordes . Page 6. This is the thing that M. Bishop labours for , seeking with Act. 13. v. 8. Elimas the Sorcerer to peruert the straight waies of the Lord : and whereas his Majesty hath made profession to aduance the honour of Christ , he would in steede thereof drawe him to aduance the Idol Dan. 11. vers. 38. 2. Mauzzin , the God of Antichrist , and to establish damnable heresies by him priuily brought in , whereby his agents and factors through Pet. 2. vers. 1. & 3. couetousnesse , with fained wordes doe make marchandize of the soules of men , speaking thinges which they ought not for filthy Tit. 1. vers. 11. lucres sake . Here you see his text enriched , and his margent garnished with a gay shew of Gods word , and yet here is not one whole sentence of holy Scripture to any purpose , but diuers wordes picked out of sundry places , and by the new Euangelist M. Abbot made a new peece of vn-holy scripture ; which prety deuise if it should passe for currant , any hadde matter might be graced with the glosse of Scripture : so that the first fault committed by M. Abbot herein , is the dismembring of Gods word , and renting of it in peeces at his pleasure , with which peeces afterwardes odly and idly patched together , he maketh vp ( as it were ) a poore beggers cloke , rather then any testimony of Scripture . Secondly , the wordes hang togither very vntowardly , one of them not agreing with the other : for if his Majesty should be perswaded to aduance the Idol Mauzzin , the God of Antichrist , he could not establish heresies priuily brought in ; for that false God wil wholy oppose himselfe against Christ , and not suffer any other God besides himselfe to be adored : so that he wil not establish heresies , which are errours defended by them which professe Christ and doe adore the true God ; neither wil be priuily bring in be●esies , but openly professe Idolatry , and compel al others to doe the same . Thirdly , these wordes are most falsly and fondly applied to vs Roman Catholike Priests : for first that false God of Antichrist shal not be aduanced by the Romans , but fought against , and foiled by them , as it is cleare in the very text . Dan. 11. vers. 30. The Gallies and Romans shal come vpon him , and he shal be strooken and turned backe .

And lastly , how il aduised was M. Abbot , to charge poore seminary Priests with couetousnesse , and speaking of thinges which they ought not for filthy lucres sake ? whereas it is manifest vnto al men , women , and children almost , that they who become such Priests , are so farre off from seeking after any temporal gaine thereby , that they doe willingly forgoe al hope of benefices , and al other whatsoeuer commodities and dignities in their country , which they might perhaps aswel attaine vnto as some others , if they would follow the current of the time : Yea , they doe also debarre themselues of landes , legacies , annuities , and al other profits and commodities whatsoeuer , which might accrew vnto them , from their parents , kinsfolkes , and friendes ; being content to liue vpon Gods prouidence , and that poore pittance which the impouerished estate of some few Catholikes wil afford them . The Protestant Ministers , who by their profession are capable of fat benefices , headships of houses , Deanaries , and such like dignities and commodities , may be truly suspected to bend their studies that way , and to maintaine heresies in hope of gaine and promotion : and they who cannot be satisfied with two or three of those great liuings joyned togither , or with one Bishoprick alone , but would haue Bishoprickes and Deanaries vnited ; such men may indeede rightly be suspected , to make marchandize of mens soules for filthy lucres sake : but to impute couetousnesse vnto seminary Priests , who haue debarred themselues of al preferment both spiritual and temporal , which their Country yeeldeth to men of their profession , and can looke for no other promotion there , then a halter at Tyburne , was no lesse shameful then witlesse impudency . Briefly , M. Abbot by tearing Gods wordes in peeces , and patching it vp againe with his owne wordes ful il-fauouredly , and by applying it most absurdly , is found to offer as great injury to it , as he hath done vnto those holy ancient learned Fathers aforesaid ; who were by the spirit of God selected to be the principal expounders of it . So that finally , whether you regard the handling of Scriptures or Fathers , you shal seldome light vpon any Diuine that doth performe it more insufficiently ( shal I say ) or more perfidiously : neuerthelesse he sets such a brasen face on the matter ; speaketh so confidently ; conueieth it so cunningly ; and doth gild it ouer so artificially , that the credulous and vnwary reader would thinke him to be some jolly fellow , and a rare flourishing writer . But be that wil not take vaine wordes for good paiment , nor tricks and shifts for sufficient proofes ; but wil weigh his arguments wel , and diligently examine his testimonies : he shal quickly discouer M. Abbots weakenesse , and finde him to be one of the most shallow and beggerliest writers of these daies : for he like a mount-banke indeede ( to returne his owne wordes vpon him ) setteth out for fresh and new marchandize , the very rif-raf and refuse of other Protestant authors , and that which hath beene an hundred times answered vnto by the learned on our side . In him therefore is truly verified that witty obseruation of S. Augustine , Lib. 1 cont. Gaud. c. 39. vttered against the Donatist Gaudentius : Nihil assert praeter lassum & quassum , he bringeth nothing that hath not beene already ( by his owne com●●nions ) wearied out , and ( as it were ) tired by ouer often vsing ; and 〈◊〉 our party so shaken , battered , and beaten , that it cannot be but a foule ●sgrace among the learned to put into light , and to set to sale so base , ●erworne , thrid-bare , and ragged stuffe .

This I hope wil suffice for a preamble , to aduertise the indifferent ●ader what opinion he is to conceiue and carry of M. Abbots writings , ●●e rest I remit to the Treatise it selfe ; desiring the juditious reader to ●●are with those manifold difficulties , which we that liue in the land haue in this time of persecution , both to compose and to print our bookes : which duly considered , he wil not greatly blame our slownesse , if our workes come not foorth so speedily , as he may wel expect , and we doe greatly desire . Almighty God whose glory we seeke , and for whom we labour in the conuersion and right instruction of Christian soules , vouchsafe to send his heauenly blessing on our poore trauailes , and vpon al them who with good intention shal reade them ouer .