A LEGACIE left to PROTESTANTS Containing Eighteen Controversies viz. 1. Of the Holy Scriptures 2. Of Christs Catholick Church c. 3. Of the Bishop and Church of Rome 4. Of Traditions needfull c. DOWA Printed 1654 To the Reader THese ensuing Controversies were found in a learned mans study dead nine years since and commended to the care of a Friend who dyed soon after him or otherwise they had been printed long since with the foresaid Title by the Author himself prefixed uâ— to them desiring not to have his name or any dedication added unto them but this That many learned Freinds had read and approved them that he heartily wished they might help to convert unto the true faith of Christs Catholique Church such Protestants as should read them which I wish also his Friend Whilâ—st he lived T. B. A Table of the severall Controversies 1. OF the Holy Scriptures pag. 1. 2. Of Christs Catholick Church in generall not colourably now among Christians the first part pag. 14. The second part pag. 30. 3. Of the Bishop and Church of Rome pag. 48 4. Of Traditions needfully added into the Canon of Scripture pag. 69 5. Of Protestancy begun here in England under Queen Elizabeth pag. 82 6. Of the holy Eucharist pag. 92 First part concerning our Saviours reall presence therein ib. Second part pag. 101 7. Of honouring Saints and praying to them pag. 109 8. Of reverencing of Saints Reliques pag. 116 9. Of holy Images kept and honoured by us pag. 120 10. Of Purgatory and Prayer for the dead pag. 131 11. Of Sacramentall Confession pag. 135 12. Concerning the number and effects of Sacraments pag. 145 13. Of Free-will pag. 157 14. Of Calvins Solifidian Justice pag. 16â— 15. Concerning the merit of good Works pag. 169 16. About the possibility of keeping Gods Commandements pag. 177 17. Of Feasts and Fasts Apostolically ordained and neglected both by English Calvinists and Independents pag. 183 18. Concerning praedestination pag. 191 THE First Controversie Of the holy Scriptures WHerein our Adversaries do notoriously wrong us and make simple people believe that we Catholicks yeeld no more authority to sacred Writings then our Church alloweth them Whereas we firmly believe them to have been inspired by God and therefore attribute a divine and infallible authority unto them when they are sufficiently declared to be such and truly Expounded unto us For without the former condition to wit an undoubted knowledge of them no man can securely rely on any doctrine contained in them and without the latter condition of being rightly understood all Heresies have been formerly and may now also be drawn pernitiously from them So as about these two points our Adversaries and we chiefly and indeed only differ They for example Calvinists especially for a certain knowledge of them rely upon-their own private Spirit and an imaginary light shining to all faithfull Readers of them no lesse clearly distinguishing true Scriptures from false then light by our eyes from darknesse is discernable by us which internall light is a meere Chymaera say we and other great Protestants with us by Calvin purposely devised to accept or reject what Scriptures he liked and interpret them as he pleased without any authority to controle him which is as St. Austine told Faustus his Manichean Lib. contra â—um 13. c. 5 Adversary to take away all authority both of Church and Scripture licensing every man to believe what he lifteâ—h Whereas we Catholicks for a certain knowledge of true Scriptures rely upon the exteriour and infallible tâ—stimony of Christ's Church by himself warranted unto us when he commanded us to heare and obey such as he appointed therein to govern and guide us no lesse then himself And whereas Calvin deemeth it a thing very inconvenient and against the Majesty of Scripture to be subjected to mens judgements about declaring the sacred authority thereof we say no and prove it to be no more inconvenient for Scriptures then for other points of Faith to be made known by the Church's testimony unto us And if the holy Scriptures have been written by men divinly inspired and guided in the penning of them as assuredly they have been why may they not also by men assisted by the holy Ghost be made known infallibly unto us especially sithence they cannot give testimony of themselves as Hooker and other chief Protestants Lib. 2. sect 14. Lib. 2. sect 4 7. Lib. 3. sâ—ct 8. have proved because if part of Scripture should give credit to the rest that very part might be doubted of likewise Unlesse besides Scripture there were something elsâ— that might assure us which he acknowledgeth to be the authority of Christs Church Insomuch as Egidius Hunnius a cheife Colloquio Ratisbonen si Lutheran Divine and sixteen others with him at Ratisbone before sundry Princes of Germany were by Gretzerus and Tanner Catholick Divines inforced to admit the Church's testimony and historicall tradition as they câ—lled it altogether needfull for an undoubted knowledge of Scripture as heretofore many forged Scriptures have been rejected and others approved by it Albeit they proceed not conformably therein by not admiting into their Canon all Books and parts of Scripture so approved For if the Churches testimony be false in declaring some Books surely it cannot be certain in declaring others and so we can receive no infallible assurance from her Turtullian notwithstanding prescribeth Lib. 1. praescript c. 6. this for an undoubted truth that what the Apostles preached and Christ revealed unto them cannot be testified unto us but by the Churches which they founded and St. Austine so affirmed the same as he saith He Tom. 6. contra Epist fundament cap. 5. would not believe the Gospel were it not that the Church by her authority commended the same unto him So far was he and other Fathers from dreaming of Calvin's inward light communicated to all faithful Readers of Scriptures wherein the Lutherans might claim an equall share with him as his Companions and so they might agree about their Canon of Scripture as now they do not nor with any antient Church before them Lib. 33. contra Faustum cap. 6. Whereas St. Austin speaking of our Canon which himself amongst other African Bishops had declared in the third Councel of Carthage as St. Innocentius the first had done before him and many both Popes and Councels Epist ad Exupâ—rium have done since those Books saith he by the consent of Christian Churches and Bishops of them succeeding each other downwards from the Apostles have been warranted for true Scriptures unto us and are onely denyed by you speaking then of the Manicheans as we doe now of Protestants few in number and lately risen because they make not for your Doctrine And whereas they provoke us to the Originals to wit the Hebrew and Greek Texts of the old Testament and seek by what means they can to disgrace our Vulgar Edition We answer them first that they
as may be instanced in all â—â—â—â—ticks of former times whereby the other three Patriarchical Seats of Alexandria Antioch and Hierusalem have been first corrupted and afterwards with Mahumetiâ—m overwhelmed as now likewise hath almost happened unto the Churches of Greece after they had been ten severall times unitâ—d to the Church of Rome and faln again from it who yet never arrived unto that fraâ—â—tick and witlesse folly of Protestants affirming the Succession of Popes in S. Peters Chair even almost since the Apostles time for 1000. years at lâ—ast past to have been Antichrist that single man and professed enemy of Christ mentioned by S. Paul who is certainly to be received by the Jews to raign in Hierusalem and tread the holy City under his feet to sit as a God in the Temple reedified by him to kill Enoch and Elias there the two faithful witnesses of Christ lying afterwards three dayes together naked in the Streets of that City the glory of whose raign is to continue but three years and a half called by Daniel and S. John a time two times and half a time numbred by forty two months or which is all one by 1260. dayes when Christ shall shorten the rage of his persecution for the good of his elect and kill this wicked man with the breath of his own mouth All which particulars contained in Scripture one by one can no more agree to the whole Succession of Roman Bishops than to the Turkish Emperours for these thousand years past nor indeed so much because these have had the possession of Hierusalem for many ages together and ever have been enemies to Christ and Christians whereas Popes have ever been his faithfull Servants his Vicars here on earth and chief Pastors of his flock by his own Ordination So as â—othing could have been devised more injuriously to Christ or more derogating from his glory in redeeming us than to affirm as in effect they do that the Devill timely prevailed against him for the overthrow of his Church and that also by the Roman Bishop and Chaire of Peter whereon as a Rock he promised to build so firmly as hell gates to wit no power of men or Devils should prevail against it In the mean time if ad Thess 2. we will with holy Fathers and all antient or modern Interpreters examine that obscure place of S. Paul concerning the mystery of iniquity working in his time it was not understood of Popes but of Hereticks beginning then to rise and preparing a way for Antichrists coming for which cause they are called by S. John Antichrists as by corrupting the true faith forerunners of him And never any Sect or sort of Hereticks did perform this wicked Office against Christ his Church more than modern Hereticks have done in their pretended reformation of our Church and Religion Whose malice against the Bishop of Rome is so far extended as even that blessed Apostle himself whose Chair they succeed in is so undervalued by them that they seek to deny many especial privileges of our Saviours love towards him magnified by all ancient Fathers and Interpreters of Scripture before them as his having been from his first calling by the imposall of a new name designed by Christ to be the head foundation of his Church and under the title of his Flock thrice commended the same to his government prayed for him that his faith might not faile willing him to confirm his Brethren He prayed not In quaest Novi testamenti q. 75. saith S. Austin for James or John or any of the rest but for Peter alone that his faith might not faile because on him as a sure foundation next to himself the firmity of his Church chiefly depended So as from this Text the unâ—rring judgment of him and his Successors in points of Faith hath been as well by ancienâ— Fathers as later Divines rightly gathered Neither can it be convinced that any Bishop of Rome hath as a private Doctor erred in any point of Faith much lesse guided the Church amisse by falsly declaring any point or practice of Christian Doctrine And if amongst such a multitude of most Learned Holy and eminent Persons which in the See of Rome have from age to age succeeded each other some few have been blamefull in their lives as one amongst the twelve Apostles was a Judas and another amongst the first seven Deacons is commonly held to have been horribly vicious in his life and doctrine yet prejudiced not the sanctity of the rest nor the holinesse of their Function for why should the glory of other good Popes come to be obscured or the high authority of that See be lessened by them Such scandals being some of those gates of Hell which were permitted by Christ to be opened against his Church but never to overthrow it Yet I may truly say here that in numbring and naming such Popes Protestants have notably erred and with great malice made Boniface the eighth and other Popes black and abominable in their lives who by the certain testimonies of most holy and learned persons living in the same age and time with them were very good holy and zeaâ—ous Bishops and wrongfully defamed by unconscionable wicked men professed adversaries unto them And should any Pope swarve in any point from the professed and known faith of Christs Church and in any publick manner profâ—sse his error there would not as our Adversariâ—s teach be wanting in the Church authority or means enough to â—eâ—ose or rather declare him to be no true member of the same and so no more hâ—ad thereof which is spoken of a thing in the ayre and that will never hâ—ppen Nâ—ither is it to be marvelled at that we Christians should bâ—lieve that the cheif Pastor and Head of Christs Church for whom himself prayed that his faith might not faile for the confirmation of his Brethren in their Christian and Catholick profession should be inâ—allible in his publick teaching sithence the High Priest of the Jews a type onely and figure of ours was to be so strictly followed and obeyed in his doctrine as the refusers of his sentence were by death and no lesse penalty to be punished and such as sate in the Chair of Moses and exercised that power which was provided by God for the instruction of his People were by our Saviours command notwithstanding their bad lives to be followed in their doctrine and can we think that he would leave his Church void of such an external and infallible means in all points and practices of faith to rely on For should the Churches teaching be held fallible and uncertain even scriptures themselves might be questioned in their authority approved as I have said before by her testimony and tradition as other declared points of doctrine And to say that this infallible authority should be more in the flock than in the chief Pastor thereof more in the body than in the head more in the family than in the father and governour
himself recounteth So did the Wiclifests as Waldensis citeth their words and proveth it still to have been the custome of Hereticks to cloak their Novelties under a specious and fraudulent pretence of imbracing onely the Lib. 2. de doctrina fidei cap. 9. Scriptures by themselves falsly expounded which is as there he saith to follow their own judgments and not Scripture consisting as S. Hierome told the Luciferans not in the words but in the true meaning of them an adulterated sense being no lesse harmfull than a forged letter to be imbraced So as this learned Author demanded well of Wicklif Why said he should we believe your lately devised Interpretations of Scripture to prove your Heresies more than you believe all the ancient Fathers and Doctors of Christs Church in all places of the world and ages before you for if you tell us that they were men and might erre I may answer that you are not Angels or Doctors sent from heaven that Christians now after 1300 years should learn a new Faith and Exposition of scripture from you wherein also you differ no lesse among your selves than you have done from all antiquity before you as having no certain rule of Faith to determine differences between you And those very Scriptures out of which you pretend to gather your Faith wholy neither are nor can be but by the Churches testimony certainly notified unto you for as they cannot give testimony unto themselves nor any one part to the rest so as Calvins inward light pretended to be given unto all faithfull persons for the knowledge of them is a meer fancy as elswhere I have proved And whereas Protestants affirm that we have in our Church many vain and unprofitable traditions yea repugnant unto Scripture yet in their authority equalled by us unto them they do herein affirm many untruths together for that with us all Traditions are not equal in their authority and such as are truly Apostolical and have had their origine from the Apostles are we say of no lesse authority as the Church retaineth a memory still of them than if they had been by their first Authors written and we have certain rules whereby they come to be known infallibly by us The first is taught by S. Austin in these words that point or practice Lib. 4. contra Donat. of faith not taught in Scripture nor decreed in Councels yet ever retained by the Church is rightly believed to have from Apostolical authority descended to us such is the Baptism of Children c. The second Rule is this if any point of faith hath been unanimously taught by the holy Fathers and yet not mentioned in Scripture it may be securely imbraced as an Apostolical tradition such is the perpetual Virginity of the mother of God the number of the Gospels c. The third Rule is if any thing hath been practiced and believed still in the Church which could not be at first by humane authority introduced and established it is to be thought to have come from the Apostles such are the matters and formâ— of Sacraments their number and the proper effects of them prayer for the dead c. The signe of the Crosse used in Baptisme and other such religious customs which if as things of light moment they should come to be neglected saith S. Basil and not regarded the Lib. de Spiritu Sancto belief and practice of the Church in points of greater moment would totter also and become weakened in their authority sithence the Gospels themselves are not more certainly than by the Churches tradition and authority confirmed unto us Tertullian with S. Basil teacheth such traditions and Lib. de pudicitia de coronam clitis so doth S. Ambrose S. Austin and many other chief Fathers even such as lived with or neer the Apostles themselves as S. Dennis S. Ignatius S. Irenaeus S. Justin Martyr Origen and S. Cyprian blamed therefore by the Calvinists 2. cent cap. 4. 3. cent c. 4. for this doctrine Eusebius also affirmeth Hegesippus a disciple of the Apostles themselves to have wrote five Books in a simple stile but with great sincerity of such traditions as had been left to the Church by them against Calvins impiety peremptorily after his manner and proudly condemning for sacrilegious and superstitious all external rites used in the Service of God and not expressed in Scripture Yet we finde that himself in the order of his Genevian Congregation hath many new rites and ordinations of his own appointment no where mentioned in Scripture presuming so of a power in himself above the Apostles themselves to ordain them for that his must be imbraced and theirs condemned and deemed sacrilegious albeit Lib. 3. â—4 never so authentically testified unto us Perchance he had never read or little regarded that important question which antient Irenaeus proposed about Traditions and verities of faith believed by all good Christians yet not expressed in Scripture What saith he if the Apostles had left no Scriptures at all behinde them ought we not to have followed the order of Tradition which they left unto those Bishops unto whom they recommended those Churches which had been founded by them and to speak no more hereof even now in our time we know many barbarous Nations to have received by their preaching the faith of Christ and to persevere holily therein flying and detesting all Heresies contrary in any sort unto the same who as wholy unlearned never had any Scriptures at all but onely stick unto the Traditions which were at first by the Apostles themselves delivered unto them And if such Traditions as are now in our Churches retained and observed for the order of divine Service and decency therein to be used should be accounted sacrilegious and abominably superstitious as Calvin would have them The use for example of sâ—cred Vestments the signe of the Crosse in Baptisme Prayers said at the burial of the dead bowing at the name of Jesus and other like Ceremonies that admonition of S. Pauls would come to be neglected charging the Corinthians to do all things honestly or in a seemly 1 Cor. 14. manner and according to order in the Church as we can prove from assured testimonies the Primitive Christians did during the fiâ—st hundred years after Christ in their publick sinaxes or meeings at divine Service and Sacraments together recounted by S. Dennis of Areopagita in his Ecclesiasticall Hierarchy in the 2 or 3 chapters together by S. Justin Martyr in his second Apology for Christians to Antonius Pius the Emperour and by S. Ignatius insinuated plainly enough in many places of his Epistles by Tertullian also in his book â—â— pudicitia and other fathers living in or near unto the age of the Apostles And such Ceremonies as are by Calvin so rejected and condemned in the publick order of divine Service are thus by S. Austin approved in such things as are not determined in Scripture the customs of Gods Church
themselves in their Translations of Scripture follow sometimes the Greek sometimes the Hebrew and somtimes neither but other extravagancies yea and often our Vulgar Translation as they finde this or that or a third or fourth most convenient for them Secondly we tell them that we hold it more wholesome for us to drink the water of a pure stream then of a troubled fountain for that all learned and impartiall men know the Hebrew and Greek Originals to have been by Jewish Rabbins since St. Hierom's time and Grecian Hereticks altered and corrupted in many places whereas our Vulgar Edition is held in most parts thereof to be the same which that great Doctor at Pope Damasus intreaty corrected in the new Testament according to the Greek and translated in the Old out of the Hebrew by St. Austin in sundry places Lib. 10. de Civit. dei cap. 43. highly extolled thuâ— also mentioned by Doctor Whitaker against Reignalds Hierome I reverence Damasus I commend and the work I confesse to Pag. 241. in cap. 1. Luc. v. 1. be godly profitable for the Church So as Beza himself is inforced to confesse our Interpretor to have translated the holy Books with marvelous sincerity and religion And Pelicanus in his Preface on the Psalter which in our Edition is not St. Hieroms affirmeth the Interpretor thereof to have expressed the Hebrew Text with great learning and fidelity not doubting him to have been some propheticall person And many other cheif Protestants have highly commended the whole Edition generally used in the Church as Doctor Covel against M. Burges hath affirmed for 1300. past whereas Protestants with sharp and virulent censures mutually condemn each others translations Zuinglius for example and very justly condemneth Luther for having in his German Bible changed and left out not onely words but whole Sentences And Oecolampadius his Bible printed at Bazil is censured by Beza to be a sacrilegious corruption of Scripture Betwâ—en himself also and Castalio like censures have passed and been published of their different versions with greater bitterness then beseemed Christian Doctors Carolus Molineus condemneth Calvin and saith that in his Harmony he maketh the Text to leap up and down as he pleaseth Broughton hath noted multitudes of errours in all our English translations and King James in the conference at Hampton-Court affirmed plainly that he had never amongst them all seen a good one and judged that of Geneva to be the worst amongst them So full of incertainties are these new Doctors in the total summe as I may say of their Religion wholy depending upon the true knowledge of Scripture For that in their opinion no point or practice of Faith is to be admitted which is not expressed or gatherable by a clear and immediate consequence out of Scripture a tenent which shall be by me afterwards in every controversie disproved In the mean time to their pretence that St. Hierome denyed those very Books to be of a sacred and infallible authority which they have rejected from the Canon of Scripture I Answer first that St. Hierom as a private Doctor might easily erre in his opinion of these Books before our Churches Canon was fully declared and accepted Secondly I Answer that when Ruffinus objected this unto him In Apologia 2a contrâ— Russinum he called him Sycophant and said that he had onely uttered what the Jews not himself thought of those Books and professed to translate Judith because the first Nicene Councel had declared the same to be canonical albeit the Jews then denyed it to be so Neither doth it make much against the sacred authority of those Bookes that the Jews admitted them not into their Canon of Scripture because all or most part of them were written since Esdras composed their Canon and who can doubt but that Christs Church might better from them Apostles than from the Jews come to know true Scriptures And whereas some Protestant Divines pretend against those Books because they were not written in Hebrew as though no Scriptures could be written in any other tongue I can tell them here also that it hath been discovered and confessed of late even by Protestants themselves that the two Books of Machabees were first written in Hebrew and so was Ecclesiasticus which S. Hierom testifieth himself to have seen in Hebrew bound up together with the Proverbs of Solomon As for the absurdities pretended by our Adversaries to be found in those Books of Tobias Judith and Hester many of our chief Divines as Canus Bellarmine Serrarius and others have cleared them and shewed no lesse difficulties to be found in other confessed Books of Scriptures That some ancient Fathers also when many forged Scriptures were extant not distinguish'd from canonical writings doubted of or denied the authority of some Books admitted by us is an argument that proveth over much or just nothing for that we know many undoubted parts of Scripture have been questioned in a likâ— manner the Churches Examen having in time discovered the verity of them And albeit no one of those Books denied by Protestants wanteth the testimonies of antient Fathers to prove the said sacred Authority yet are there two of them in former times especially so approved Sapientia and Ecclesiastiâ—us the first of them was written as St. Hierome witnesseth in his Preface on the Books of Salomon by Philo a Jew long before our Saviours time wherein he compiled the Sentences of Salomon not conteined in his own Books but by tradition other wise conserved this Book is cited for true Scripture by S. Hierome himself yet with this restriction Cui In c. 8 12 Zacha. iae in cap. Esaiae in 18. Hâ—â—râ—â—iae tamen placeâ— librum recipere if any man will receive this book and without it in his latter Writings for then perchance he saw the Canon of Scripture more fully declared St. Ireneus Apud Eusebi um li. 5. Hist c. 8. l. 5. 6. stomatum bomil 12. in Leviti cum lib. 8. in epist. ad Romanos Heâ—â—si 63. homilia 33. 34. in Math. also long before him cited it for sacred so did St. Clement of Alexandria so did Origen so did S. Athanasius in Synopsi orat 2. contra Arianos so did S. Basil lib. 5. contra Eunomianos so did S. Gregory Nissen in testimoniis ex veteri testamento cap. de Nativitate Christi ex virgine so did S. Epiphanius S. Chrysostom S. Ciprian S. Hilary in Psal 127 S. Ambrose li. de Salomone cap. 1. S. Austin and others highly extolling the Book as Exhortatione ad martyrium teaching all sorts of vertue under the generall notions of Wisdome and Justice and conteyning in the second Chapter thereof a clear Prophesie of our Saviours Passion killed by the Jews because he made himself the Son of God c. which alone is sufficient to prove the divine authority of this Book Ecclesiasticus also was written by Jesus the Son of Sirach in
your calling is naught and pernitious to Christs Church The like is written by Amandus Polanus Andreas Musculus and other chief Protestant Writers And therefore the holy Fathers St. Athanasius St. Hilary St. Hierom St. Austin and Tertullian doubted not to call such as took upon them ecclesiastical ministeries without being lawfully called unto them false Prophets Wolves in sheeps garments theeves entring not by the doore to kill and destroy the flock of Christ Children without fathers c. Those Lib. 4. c. 43. saith St. Irenaeus being onely true Doctors and securely in Christs Church to be followed who with the truth of heavenly Doctrine have had their Succession from the Apostles The Ordination likewise of these men was and is still suitable to their Vocation in all Sects and Assemblies Lib. de doctrina moribus Secta of them of which George Wicelius a learned man who lived in Luthers time and saw the beginnings of them writeth thus They reject the Roman Rite of Ordination and without more ado he whom the Visitors like is sufficiently called to the ministery elected and ordered amongst them Neither is their manner of Ordination yet fully agreed upon so as since that time several Sects therein observe different fashions and particularly amongst the Calvinists the Elders are to choose and approve such as are to be ordered and together with their Ministâ—r Impose their hands on them wherâ—in their Oâ—dination chiefly consistâ—th neither holy nor much to be regarded according to Lutherâ— Doctrine who to vilifiâ— the Sacrament of Oâ—der and take away all use thereof in Christs Church expresly affirmeth all sorts of Persons men women and children to be in their very Baptisme mâ—dePriests and Bishops admitting no Tom. 2. Witâ—enbâ—rgensâ— sol 90. l. de capt Babiloniâ—a distinction at all between Clergie men and Lay persons as Tertullian in his Prescriptions said of Hereticks in his time One is a Bishop this day and none to morrow another a Priest now that was none yesterday for that all amongst them are admitted to Priestly Functions Neither doth Luther stay his madnesse here but saith that the Devil himself in humane shape may conescrate the holy Eucharist and administer other Sacraments if he will have a right intention therein and do what Christ commanded neither saith he would I lay a wager to the contrary but that he hath at one time or other plaid so the part of a Pastor perchance in their Churches who have scarcely any thing but Baptism sacred amongst them Lastly Concerning Church-government and particularly that of Geneva craftily devised by Calvin to gain therby to himself and his Ministers the government of that City as Hooker in his Preface of his Ecclesiastical Policy modestly declareth it and Bancrost more roundly relateth the manner thereof I may after many learned mens judgements written of the same rightly affirm it to be a politick confusion of Civil and Ecclefiastical power together A diabolical invention of establishing Christ in his Throne as they term it but indeed of disturbing the peace of States and subverting the government of Christian Kingdomes under a colour of propagating the Gospel insomuch as Bullenger who had somewhat holpen Calvin in his erection thereof seeing the inconveniences ensuing from the same and writing to the Bishops of England compared these Consistorial Lords not in title but in power to the seditious Tribunes of Rome wont to gain power and honour unto themselves by moving tumults amongst the people Gualterus likewise his successor in Zuirick admonished in one letter the Bishop of London and in another the Bishop of Eli to look in time to that Genevian Hydra rising then with new heads amongst them in whose Consistories each Minister hath Pretorial and Episcopal power enjoyned together as able with his ignorant Elders to examine and punish with Excommunication first and greater penalties after wards if he be not obeyed all sorts of Delinquents And these Elders are in Cities Towns and Vilages for the most part ignorant Tradsmen chosen and put in authority for a year onely and then returned to their shops again without any manner at all of consecration yet able that year whilest they are in Office to determine with their Ministers and conclude seditious Councels of War against Princes and States which they live in of which France Flaunders Scotland Poland and other places are able to affoâ—d dreadfull examples And in setting up this Destruction as I may rightly â—erm it of all antient Church government Calvin hath misappliâ—d the word Presbyter and givâ—n it to his Elders For albeiâ— according to the Greâ—k and Grammâ—tical signification thereof it may signifie any Eâ—dâ—â— in agâ— or authority yet according to thâ— Ecclesiastical and sacred use thereof even in scripture it self it signifiâ—th a Priest consecrated and ordâ—inâ—d to offer the sacrifice of our Lâ—rd bodâ— and bloud at the Altar administer Sâ—craments and preach I ad Tim. 5. to the peoâ—le according to St. Pauls words affirming such Priests to be worthy of double honour as labour in the word and doctrine dâ—stinguish d from the Laity and â—xâ—rcisâ—â—g their hiâ—â—â— Office of governing under Bishops Christian People commited in several Churches to the government of them having under them foâ— the ministry of the Altar Deacons Subdeacons and other inferiour Church Officers as glorious St. Ignaâ—ius in his Epistles particularly mâ—ntioneth them What saith he Epist ad Trallianâ—s is the Bishop but Father Prince and Head of the Clergie What is Priesthood but a holy institution of being Counsellour and assistent to the Bishop What are Deacons c. but helpers of Bishops and Priests in performing a clean immaculate work as most blessed Stephen did to James Timothy and Linus to Paul Anacletus and Clement to Peter in serving them at Masse distributing the Chalice to the people keeping and dispensing the Treasures of the Church as St. Laurence told Sixtus his Bishop desirous to be Martyred with him Priests are good and Preachers of Gods Word Epist. ad Smiâ—nenses but the Bishop is better than they honour him as the Father of Priests and chiefest of them resembling God himself and like unto Christ amongst his Disciples c. And writing to his own Church at Antioch I salute saith he the Priests and Deacons Subdeacons Lectors Acolathists Cantors Doorkeepers c. your Colledge of Virgins c. having then particularly written unto Hero his Deacon and told him how our Saviour had revealed unto him that he should next in that See succeed him So as the whole order and form of Ecclesiasticall government used in the Apostles time is there according to all degrees thereof declared by him Calvin therefore and his Companions in changing the same have done as if a few Rebels invading some part of a greaâ— and well sâ—tled kingdome should change the old laws and government thereof to be new in that as in other points of their Doctrine and refusing to follow those
therein of whom Christ said He that heareth Epist 1. c. 4. you heareth me and of whom St. John said He that knoweth God heareth us and ho who knoweth not God heareth us not in this we know the spirit of truth and the spirit of errour Christ having before told his Apostles and such no doubt as succeeded them in the government Joan. 15. of his Church I will send unto you the Holy Ghost and he shall give testimony unto me and so shall you c. joyning so together the inward teaching of the Holy Ghost and outward teaching of the Church both to be embraced and obeyed by all her children For albeit saith St. Austin he uttered all Enarrat in Psal 47. these promises to his Apostles cum illis loquebatur noâ— intelligebat yet speaking to them he meant us also who were to the worlds end to succeed them for whom he prayed and obtained the Holy Ghost of his heavenly Joan. 77. Father not to remain for a time but for ever with them The third Controversie Of the Bishop and Church of Rome NOt as it is the Patriarchial and particular Church of that City but as it is head and chief of all other Churches subjected unto it And I do not here without hearty grief entâ—r into this Controversie whilest I consider with my self how violently and virulently our Adversaries have after the accustomed manner of other Hereticks before them by preaching and writing slanderous untruths made not to men and women only but even unto very children the name of Pope Papistry as they call our Catholick Faith hatefull and scarcely with patience to be mentioned amongst them notwithstanding all learned men know that antiently the Church of Rome hath been for the profession of her faith and glory of her Martyrs renowned above other Churches so as thirty three Bishops successors of S. Peter in that Chair were slain in that City for Christ amidst their flocks and innumerable Martyrs with them after the two chief Apostles Peter and Paul had planted by their preaching and watered with their bloud the true Doctrine of Christ therein thus extolled by Calvin himself after many Lib. 4. insti tut c. 6 â— untruths uttered by him I deny not saith he but that thâ— ancient Fathers do yeeld every where great reverence to the Church of Rome and speak highly of her calling her for honours sake the Apostolical Sâ—e of the West as freer from troubles and more firmly retaining her first Faith than other African or Grecian Churches Wâ—ence it came to passe that holy Bishops injured and driven from their Sees retired thither as unto a Port of Safety and have been from time to time by the Authority of Popes righted and restored to their Churches Others also in questions and doubts of Religion have repaired unto them St. Policarp for example Disciple to John and ordained Bishop of Smyrna by him came to Pope Anicetus about the due observance of Easter aâ— St. Irenâ—us Eusebius and St. Hieâ—â—me have left written And St. Irenaeus after him came to Rome as Tertullian recounteth about condemning some Heresies then nâ—wly rising Origen likewise as St. Hierom testifieth submitted Epist. ad Pâ—machiuÌ„ Ocâ—anum himself to Pope Fabian and recanted some doctrines written by him Saint Cyprian in like manner wrote many Epistles to Pope Cornelius about sundry businesses of his Church and the Novations then beginning to be troublesome unto him St. Athanasius and many other Bishops of Aegypt and Libia together addressed themselves by a most humble and earnest Epistle to Pope Foelix the second to crave of him a true Copy of the Nicene Councel which the Arians had in all places burned and suppressed to demand also a restitution to their several Churches and to be redressed in other wrongs done unto them for that the relief of wronged Bishops and other chief businesses of the Church for the eminency of hiâ— authority over all Churches and Bishops belonged unto him as it had been declared by the Fatherâ— of the Nicene Councel at which some of them selves had been present And accordingly he that will read the Epistles of St. Leo and St. Gregory both surnamed great for that high and holy esteem which the Christian world is known to have had of them shall find them as other Popes had done before to have exercised authority over all Eastern and Western Bishops as Causes happ'ned even Patriarchs themselvâ—s without exception howsoever this certain truth be by Calvin impudently denied Insomuch that the very next Popes to St. Peter so holy in their livâ—s and glorious in their Martyrdomes for Christ that it would be an impious temerity for any man to object as some of our Adversaries have done any affectation of Pride and Ambition unto them are known by the prerogative of their Chair to have both claimed and exercised this Universal Authority Tom. 1. Conciliorum Epis 3. Saint Anacletus for example the fourth Pope after S. Peter hath these words This holy and Apostolical Church of Rome hath obtained not from the Apostles but from our Saviour himself a Supream and eminent power over all Churches and the whole flock of Christ when he said unto the most blessed Apostle Thou art a rock and upon this rock I will build my Church c. S. Victor likewise so claimed this power and exercised the same over other Churches as he excommunicated all Bishops of the lesser Asia for their Judaical and obstinate observance of Easter for which S. Irenaeus blamed him not because he wanted authority but for that he had used therein overmuch severity S. Calixtus in his Epistle ad Benedictum expresly affirmed the Church of Rome needfully to be obeyed and followed by all Churches as Head and chief of them The like authority was challenged and exercised by all these holy Popes living within the first 300. years after Christ Antherus Fabian Lucius Dionysius Foelix the first Marcellus and others Neither were holy Fathers in that time lesse earnest in defending the Supream and Universal Authority of the Roman Church than Popes themselves S. Irenaeus for example calleth Lib. 3. c. 3. the Church of Rome the greatâ—st most antient and best known Church founded by the two most blessed Apostles Peter and Paul c. Whereunto for her more powerfull principality all other Churches were to be conformed in the doctrine of Faith and practice of Religion naming Popes untill this Li. de pudicitia time succeeding each other Tertullian likewise from the succession of Bishops in that See numbred by him prescribeth against Hereticks the truth of Christian Doctrine calling the Bishop of that Church Episcopum Episcoporum Bishop of Bishops and Father of the Catholick Church S. Cyprian in a like manner after he had declared how Christ promised to build his Church on S. Peter and commended the government Lib. de unitat Eccles of his flock unto him saith that albeit all the Apostâ—es received
like Authority from Christ yet that Peter was ordained chief of them and that all faith was from his Chair chiefly to be received saying That no Heresiâ—s would rise in the Church if this one Priests Authority were duly acknowledged and obeyed as it ought to be S. Hilary having praised S. Peter for Can. in Mat. 16. his Confession of Christ cryeth out Oh happy foundation of the Church designed by that new name Cephaâ— a rock imposed on him worthy of that building which shall stand firmly against Hell gates c. Saint Chrysostome in more than ten several Hom. 87 in Jâ— ad populum Antioch 39 42 49. 80. 87. places plainly acknowledgeth the preâ—minency of the Roman Church and Bishop above other Churches and Bishops by the dignity of Peters Chaire therein continued S. Hierome professed himself albeit he lived in the East under other Patriarcks to be a sheep of Peters flock and to be conjoyned Epist. 2. ad Damasum with his Chair and succession of Roman Pastors therein as knowing Lib. 2. c. 51. Christs Church on this Rock to have been raised And S. Austine demanded of Petelian a chief Donatist why dost thou call this Apostolical Chaire the Chair of Pestilence as now our Adversaries do the Seat of Antichrist the Beast of seven heads whereon the Whore of Babylon is said to have ridden not distinguishing between that City and Church therein ever most holy and renowned whilest that City Mistresse of the world when S. John wrote his Apocalips persecuted the same for 300. years together purpled her self with the bloud of Martyrs making all Nations of the earth drunk with the poysonous cup of her Superstitions so as Rome was to the Church of Christ in that City and other places as Babylon was anâ—iâ—ntly to the Jewish Temple a powerfull and hatefull Enemy and is called therefore Babylon by S. Peter in the end of his Epistle when he wrote The Church which is in Babylon saluteth you Which is so clearly acknowledged in her supream and Universal Authority by S. Austine S. Optatus S. Ambrose and a multitude of other Fathers as I could produce here a double Jury of them Wherefore Calvin dissembled and lied notably when in his Epistle to Cardinal Sodalet he pretended to ayme at no other reformation of our Church but to reduce it to that belief and practice of Religion which was in the Greek Church whilest Basil Chrysostome and the Fathers of that time lived and used in the Latine Church whilest Ambrose Austine and Hierome were in it Whereas he rejecteth in innumerable places the coÌ„fessed doctrine both of these and more ancient Fathers and many times with plain conâ—umelies and reproaches vented against them as will appear afâ—erwards in each Controversie When also he professed no lesse fraudulently and falsely to believe and admit of all doctrines and practices embraced in the Church of Rome during the first 500 years after Christ he meant nothing lesse for that when the Belief and practice of the Church in the three first Ages is objected against him and new points of his Doctrine his answer is that even then the Church of Rome was not so pure as it might in all doctrines and practices of Religion be securely followed With the same fraud also he maketh Lib. 4. instit c. 9. num 8. profession to embrace the first four generall Councels as teaching and decreeing nothing but conformable to Scripture Yet wherâ— it is urged against him even in this very Controversie that in all these four Councels the Popes supream and universal authority is plainly acknowledged Chastity injoyned to Priests Vows taught to binde in Conscience and the like points of Catholick doctrine proved out of them he rejecteth their authority farther than it is by Gods word warranted unto him and not onely deniâ—th what they teach of the Popes authority but most impudently averreth many notorious falshoods For example he denith Saint Peters having been at Rome no lesse testified by antient Authors and monuments than that Augustus once raigned in that City and despairing to make good such an impudent assertion he denieth him at least to have been Bishop of that City for 25 years together against the clear testimony of S. Hierom following Eusebius writing In Cronic Anno 44. thus long before him Peter a Galilean by his country the chief Bishop of Christians after he had founded the Church of Anâ—ioch went to Rome where having preached the Gospel as Bishop of that City for twenty five years was crucified there under Nero with his head downwards because himself desired to die so Serm. de SS Petro Paulo And S. Leo of S. Peters first coming to Rome mâ—keth this speech unto him Thou hadst already most blessed Apostle established the Church of Antâ—och and by thy evangelical pâ—eaching converted unto Christs law Pontus Galatia Cappadocia Asia and Bithania when thou broughtest the Trophy of Christs crosse into the Roman arches whether by divine ordination the honour of power and glory of thy passion went before thee that the faith of Christ might there chiefly flourish where the Devils Tyranny had chiefly raged extending from thence thy spirituall Power into more kingdomes and Countries than formerly the Roman Captains by their many conquests had Ser. 3. de assâ—m ejâ—s ad Pontific obtained Christ having especially chosen thee to govern all Nations converted unto him and preferred thee before the other Apostles and governours of his Church when he thrice committed the feeding and government of his flock unto thee and promised to build his Church firmly upon thee Which high Office and Power was no doubt to be extended to all true and lawfull Successors of him For as Christs Church and Flock was still to continue as hath been already proved to the worlds end so were the Governours and government thereof to be in the same manner still continued and not during S. Peters time onely whose authority given by Christ differed in this from that which his fellow Apostles received likewise from him that theirs was delegated onely and to end with their Persons whereas his was ordinary and to be derived so farre as the government of the Church required to his Successors after him which whosoever denieth proudly unto them saith S. Leo he damneth himself but lesseneth not that authority which is given by Christ unto them And that which was uttered by our Savior and understood chiefly of himself may be truly applied unto S. Peter and all lawful Successors of him Vicarial heads and secondary foundations of his Church established on them wherefore he that falleth on this Rock shall be bruised and on whom it falleth it shall crush him For that all such as have at any time heretofore forsaken the unity of this Church and refused obedience to S. Peters Successors in that Chair departing from the faith thereof have dashed themselves against this Rock and onely foamed out their own confusions
Epist 87. ad Casulanum and antient Ordinations are to be maintained and observed as laws prescribed unto us Neither doth Calvins denial of them to be lawfull because they are not expressed in Scripture derogate any thing at all from the antiently allowed authority of them and the want of them in his reformed or rather deformed Conventicles is a notable blemish unto them insomuch as a great Lord of France beholding another Hâ—gonet Lord his friend after a Pompous Funeral caft like a Dog into the Earth by two ordinary labouring men without any Prayer or Ceremony used in the Burial of him sware that Calvins Religion was like a bald mans head without any hair upon it and another Lord there present said merrily in answer of him not without an Oath that it was a Religion if you will call it so fitter for Beggers than Gentlemen The fifth Controversie Of Protestancy begun here in England under Queen Elizabeth ANd since continued untill now when Puritanism by covert means at home and help of Scottish neighbours abroad came to overtop it and made an open way to the destruction of all setled and constant professions of Faith by the power of such as call themselves Independents as depending on none but themselves in the choice of their Religion Queen Elizabeth intended not this freedome of Sectaries now licensed unto them nor did she of her self so dislike Cathâ—like Religion but that she could have been contented to have continued the same in her kingdome if the Flaw of her Mothers marriage contrary to the Popes order and the act of her own father excluding her from the Crown had not caused King Henry the second of France whose eldest sonne Francis had newly then married Mary Queen of Scotland and next heir to the Crown of Engand to proclaim her a Bastard and resolved to maintain the right of his Daughter in law against her By which unfortunate occasion her ears were opened unto bad Councellors then about her and for their own ends busily perswading her that if the Popes power were still obeyed and Catholick Religion continued among her Subjects she could not have any certain hope of enjoying her Crown quietly and upon this ground chiefly she was moved to change the ancient Religion of her Kingdom which could not be done but in Parliament of which I have seen a daily Relation gotten from Mr. Camden by a Protestant Bishop and lent by him for some daies unto me So as out of the same I can truly affirm that such Burgesses and Knights were cunningly packed out of every Shire and Burrow-town in the lower House as for their incâ—ination to Protestant Religion or other private respects would easily conform themselves to the Queens intentions And amongst the Lords in the higheâ— House many great ones loth to be long absent from their Country Sports or by their first Acts to distaste the young Queen absented themselves from Parliament and gave their Proxies to the old Earl of Arundell a known Catholick and the Duke of Norfolâ—â— his Son in law not doubting but that they would do all things to maintain their Religion against all uncermining thereof But it proved not so for the Earl put in to a vain hope of marrying the Queen when by his age he might have been more than her father and the Duke of Norfolk being neither sound in Religion and for other ends of his own not sincere in his proceedings prevailed by their many Proxiâ—s to exclude the Bishops from sitting in Parliament all holy and learned men able to have turned the businesse as they listed after which Vote passed the Queens party in both houses still prevailed so as not long after new Bishops in place of the old were chosen some come â—râ—m Geneva others out of Germany of different Religions yet contented for honour weâ—lth and wives to joyn in any profession Seven of them were Apostata Monks and Friars and most of the rest meer Lay-men having neither Ordination nor Jurisdiction besides that which the Queen and Parliament could give them commonly therefore called the Parliament Bishops and Patent Prelates I know they have tried many waies and fained an old Record to prove their ordination from Catholick Bishops but it is false as I have received from two certain witnesses the former of them was Doctor Darbishire then Dean of S. of Pauls and Nephew to Doctor Boâ—ner Bishop of London who almost sixty years since lived at Meuse Pont then a holy religious man very aged but perfect in sense and memory who speaking what he knew affirmed to my self and another with me that like good fellows they made themselves Bishops at an Inn because they could â—â—t no true Bishops to consecrate them My other witnesse was a Gentleman of known worth and credit dead not many years since whose Father a chief Judge of this Kingdome visiting Archbishop Heath permitted by Queen Elizabeth his god-childe to live in Surrey at the Parsonage House of Cobham saw a letter sent from Bishop Bonner out of the Marshalsey by one of his Chaplains to the Archbishop read whilest they sate at Dinner together wherein he merrily related the manner how these new Bishops because he had disswaded Oglethorpe Bishop of Carlile from doing it in his Diocesse ordained one another at an Inn where they met together And whilest others laughed at this new manner of consecrating Bishops the Archbishop himself gravely and not without tears expressed his grief to see such a ragged company of men come poor out of Forraign parts and appointed to succeed the old Clergie in rich Deanries Prebendaries and Canons places who had such ill luck in meeting with dishonest Wives as an Ordination was put out by the Queen and Parliament That no woman should for a wife be commended to any Minister without her honesty could be testified withall sufficiently unto him and many who had been Clergie men before were urged either to take Wives or loose their Benefices as many were contento do and follow these Bishops examples The Tenents of Faith imbraced by the Queen and Parliament were Calvinian Doctrines but the form of Church Government was seemingly Catholick and the Title of Lord was to the new Bishops constantly to be continued and all other Officers under them as Deans c. And when some for their own ends would have had the new Bishops put to pensions the Queen would not hear of it as affecting the ancient splendour in her new Clergy And albeit Altars were pulled down and in place of the Masse a Book of Common Prayer ordained yet the Bishops were to keep their habits and the Ministers appointed to use Caps and Surplices for Decencies sake in time of Service much disliked afterwards by Puritans at home and Protestants abroad So that such professors are called usually by them Calvino-papiste Calvinian Papists Samaritans half Jews and half Gentiles And the Queen her self was for such ecclesiastical authority assumed by her so much disliked abroad