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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76262	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.	Bayly, Thomas, d. 1657?,; T. B.	1654 (1654)	Wing B1512; Thomason E1667_2; ESTC R208395	72,275	206

Hebrew and translated by his Grand-childe into Greek as appeareth by his short Prologue before it worthily called by some Authors Panaretes a receptacle to wit or store-house of all vertues fit to instruct all sorts of Persons and containing as I have said of Sapientia Salomons dispersed Sentences diligently by the Author collected held by some also to have been one of the 72. Translators and divinely inspired to write this book cited for Scripture by St. Clement of Alexand●ia by Origen Lib. 1. paedagogi c. 8. hom 8. in numer homil 1. in Ezechiel O●at 2. in Julianum by S. Cyprian de opere Elcemosina by S. Athanasius in Synopsi li. de virginitate by S. Basil in regulis disputatis responsione 114. by S. Gregory Nazianzen by S. Epiphanius heresi 76 in Anchorato by S. Hilari by S. Ambrose by S. Chrysostome by S. Austin and sundry in Psal 144 lib. de bono mortis c. 8. other chief Fathers yet able to prevaile nothing at all with men heretically swayed to the contrary So as the Nicene Councels Decree about the Book of Judith is slighted also and regarded nothing at all by them The second Controversie Of Christs Catholick Church in generall not colourably now amongst Protestants The first Part. FOr a good beginning of this Controversie I wish my Reader if he be no Catholick seriously to consider with himself how much it importeth him to finde out Christs true Church and to make himself a member thereof because a Christian man saith S. Austin ought not to fear any thing more than to be separated from Christs mysticall body for that so he remaineth no more a member of him nor can he be quickned with his holy Spirit nor receive any Li. de unit Eccl● Light or Life of Grace from him they remain not saith St. Cyprian with God who live not concordiously in the Church of his Son for should any out of the same fry in flames that Death would be no crown of Faith but a punishment of infidelity such may be killed but not crowned This Church was to be that Hill cap. 1. of our Lord prepared on the top of mountains which Esay spake of raised above other hills whereunto the Gentiles should flow as a Sea saying unto each other come let us ascend unto the hill of our Lord and to the house cap. 54. of Jacob to wit Christ and his Church c. willed by the same Prophet to inlarge the place of her Tents to spread out the Curtains of her habitation for that she should increase on the right hand and on the left and cap. 60. that her Seed should possesse the Gentiles that her gates should be open day and night and never shut that the people might enter continually into her that Kings should be her cap. 42. nursing Fathers and Queens her Mothers c. And it cannot be doubted but whatsoever is spoken in the Psalms and Prophets in a hundred severall places concerning the propagation greatnesse glory and continuance of Christs Church and Kingdome here on earth wherein all Psal 71. 2. Princes to the ends thereof were to adore him and Nations serve him hath been and shall be accordingly fulfilled To say therefore as commonly our Adversaries print in their Books and preach in their Pulpits that this once glorious and Catholickly dilated Church of Christ hath fallen away from the true faith and service of him by becomming Antichristian Idolatrous and abominable in her Rights and Superstitions some say 800. some say 1000. some 1360. years together yea and to have declined in her Doctrines from the very time of the Apostles first Planters thereof and onely Enarrat in Psal 101. to have remained in a few hidden Believers of Protestancy but not daring to professe it in our Churches is as S. Austin termed it a most false temerarious blasphemous and witlesse assertion contradicted by many plain Predictions of the Prophets Promises of Christ himself shewing that this City built upon a hill cannot be hidden that this Tabernacle of God placed in the Sun to illuminate the world with the heavenly Rayes of her doctrine cannot be obscured That the bloud of Christ once shed to redeem souls shall never for that purpose be fruitlesse and un-effectuall That Hell gates shall never prevaile to overthrow that building by himself on a rock firmly established against them That Gods Covenant made with men to save the world by his Sons death and passion should never be frustrated and made void by any power of the Devill or wickednesse amongst them Because God himself speaking thereof saith thus The heavens shall Esay c. 9. vanish away like smoak the earth also shall ●remble and wear away like a garment but my salvation shall last for ever and my justice shall never fail and again saith he I will place my tabernacle amongst men and be their God and they shall be my people and the Gentiles shall know that I am their Lord when my sanctification shall be for ever amongst them Daniel likewise speaking of Christ saith That his power shall be an everlasting power and his kingdome shall never be broken or taken from him Cap. 2. Micheas also speaketh most plainly of Christs Church whereunto cap. 4. all people shall flow and our Lord shall raign over them for ever Our Redeemer saith Esay shall come and remove all iniquity from Jacob and this saith God shall be my league my spirit which is in thee speaking to his Son and the words which I cap. 59. have put into thy mouth shall not depart from it nor from the mouth of thy seed nor from the mouth of thy seeds seed from henceforth and for ever Which Texts so plainly proveth the continuance of Christs Church and the truth of heavenly Doctrine therein remaining to the worlds end as Calvin himself in his Exposition thereon writeth thus Here God promised that the Church should never be deprived of that inestimable blessing of being still govern'd by the holy Ghost and maintained in the truth of heavenly doctrine because it would have little availed us to have had the Gospel once preached or the holy Ghost for a time onely given unto us unlesse he remain continually with us c. Wherefore our Lord promised here to remain still with his Church and to have a care that it shall never be deprived of true Doctrine which being Calvins own words may well serve to shew his plain contradictions in other places about the Churches having faln away for many ages together from the truth of heavenly doctrine first planted in her and to prove likewise that all pretended reformers of her catholick and ever continued faith have been impostors onely and produced nought else but hereticall innovations from the first to the last of them For if Christ had a will and power to build this house of God and firm foundation of truth as St.

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 thu● 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 Betw●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 contr● 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 lik● 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 Ecclesiasti●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. H●●r●●iae tamen place● 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 He●●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

lost or spent their lives in the service of him moving us by their very sight to a like practice of Piety Fortitude and other virtues eminent in them So as in honouring their Reliques we magnifie chiefly Gods graces in them Wherefore S. Ambrose speaking of Nazarius and Celsus bodies then found out newly by him and freshly as it were bleeding in their wounds why said he should not faithfull people honour their bodies sithence Devils do feare them which once with torments they afflicted Wherefore I honour that body which honoured Christ under the sword and which shall raign in heaven with him So as it is a notorious untruth of the Centurists first and of Calvin after C●nt 2. c. 3. l. de necessitate reformandi ecclesiam them when they affirmed the custome of honouring Reliques not to have begun in the Church during the first five hundred years after Christ for that Cajus living in the age next unto Lib. 2. Historiae c. 24. the Apostles as Eusebius recounteth told Proclus his Cataphrigyan Adversary that he could shew unto him in Rome the trophies of the two Apostles Pete● and Paul honoured by Christians And the Chuch of Smyrna in their Epistle of S. Policarps Martyrdome disciple to the Apostles themselves wont for edification to be read in Christian Churches according to S. Gregory Turinensis recounteth how the Jews got his body to be burned into Ashes and thrown into a River that his Reliques might not be honoured by Christians as were in that very age the De viris illustribus in Ignatio remnants of S. Ignatius bones gathered and sent unto Antioch as S. Hierome recounteth Eusebius likewise relateth De viris illustribus in Ignatio l. 7. cap. 14. great honours done to the body of Marinus by Christians and how miraculously Apphianus his dead corps was brought out of the Sea and cast on Lib. 8. c. 14. Lib. 13. praeparat Evangelit ● cap. 7. shore to have due honours yeelded unto it as being meet saith he elswhere that Gods Friends and Champion● should have at their Tombes honours yeelded unto them Orat. in Theod●si●m O●at in Julianum Catechesi 18. Saint Basil in sundry places teacheth this honour to be due unto the Reliques of Saints and so doth his Brother S. Gregory Nissen S. Gregory Nazianzen likewise and S. Cyril of Hierusalem S. Hierome also against Vigilantius particularly mentioneth how solemnly Samuels body was brought in time of Areadius out of Jury into Thracia with a continual procession of Bishops Priests and People honouring the great Prophet in his Reliques untill they brought it to Calcedon St. Et Homiliis de S. Babild S. Ignatio Iuliano c Chrysostom in many of his Homiles ad populum Antiochenum mentioneth great honours done unto the Reliques of Saints And Saint Austine in a whole Chapter together recounteth those great miracles which he had seen done at S. Stephens Reliques all condemning by their testimonies the contrary doctrine Lib. 22. de civit c. 8. of Protestants detesting destroying and defacing in several manners Saints Reliques whereas David telleth us that God will keep all the bones of his Servant● The Nineth Controversie Of holy Images kept and honoured by us AMongst other Heresies anciently condemned in Christs Church this against the Catholick use and veneration of Images hath been by modern Hereticks pernitiously again revived and fitly served them to make us with ignorant Persons seem guilty of Idolatry by yeelding as the antient Painims did a divine honour to stocks and stones and praying unto them as if they could hear us in which imputations they do slanderously and notoriously bely us abusing many waies simple Persons hearing and believing those assertions against us First for example holy Images representing Christ or his Saints or some other Mystery of faith are falsly called Idols by them for that an Idol according to S. Paul is nothing in the world meaning according to the person or thing represented by it to wit a God or something else made onely by imagination and Fancy Whereas the incarnate Sonne of God his blessed Mother Saints now glorified in heaven are in our Images or Statues represented still or such Mysteries of faith as were in the great worke of our Redemption really performed for example a Crucifix representeth Christ as he hung upon the Crosse painfully nailed unto it and dying for us more movingly so objected to our eys than if that sacred Mysterie were by an ample discourse declared unto us In which true sence St. Gregory called Images the books of unlearned Persons for this and other mysteries of Faith represented in them And our Adversaries must be stupidly absurd if from Scriptures themselves they learne not to distinguish Images from Idols in their proper signification Christ for example is o●t aid to be the Image but not the Idol ●● the Father the m●n to be the Image not the Idol of God And there are many places wherein the word Idol in place of Image could not be but absurdly abusively used And who but can blasphemously affirm the two Statues of Cherubins in the inmost tabernacle covering with their wings the Arke and propitiatory T●ble to have been Idols And whereas our Adversaries object against us that we cut off the second Commandement and divide another into two because our Images a●●●o●bid in it they bely us because in ou● Bibles the holy T●xt is no lesse in●●r● than in theirs onely in our Cate●hi m●s and books written for the instruction of common Christians and Children amongst them we print not that which they call the second Command●ment and we affirme to be a part and e●plication of the fi●st commanding particularly the Jewes not to make the likenesse of Calves or any thing ●lse least then prone to Idol●try they should yield divine honour unto it by adoring it as God himself of which now there is no danger among Christians and so no use of that part of the first Commandement and even Calvin himself Exod. 20 in his explication thereof is inforced to grant that all sorts of Images or Statues are not forbidden by it And it is well known to all learned men that many holy Fathers have as now we do divided the Commandements the ancient Hebrew Text having no division at all in it In the meane time concerning that reverend respect which is yielded unto Images by us First it is not absolutely due or given to the materiall Images or Statues themselves but as holy Persons and mysteries are represented by them unto which our minds and intentions in beholding them ●re carri●d So that in such acts the Im●ge or Statue is respectively honoured for the person or mystery represented in it and they are likewise honoured in them In which sense S● Basil said Rex dicitur regis imago non duo Reges the image of a King is called the King nor is he and his image called two Kings nor is the honour divided

far surpassing mans wit to be conceived making God not onely Author of mens damnation but of those sinnes likewise for which he condemneth them and so consequently a greater Tyrant than ever was amongst men or can be imagined First against plaine authorities of Scripture wherein God is said non Ps 5 volcns iniquitatem no willer of iniquity but a hater of the wicked and all Sap. 14. Ps 44. their impiety That he loveth Justice and hateth all iniquity That his eyes are cleane and cannot approve evill That he delivereth men from temptations but tempteth no man Habac. 1 Jacob 1. Secondly against the light of Faith and Reason together by changing the nature it selfe of Sinne and making it a holy worke as b●ing done according to the will of God inciting and moving men unto it taking so away all difference between good and evill actions by making the greatest sins of men Gods especiall works and destroying the high attribute of sanctity in God whereby all his Counsels Will and Works are said to be holy as ever conformable to the highest rule of rectitude his own wisdom to wit and goodnesse which he cannot go against without denying himself in any wicked will or action done by him So as Eusebius said well he amongst Lib. 6. de praep●rat Evangilicae men must certainly be the wickedest that will affirm God to move men to commit Adulteries Rapines and other Sins because if this were so not men but their Creator himself should be chiefly Author of sch sins ●nd men not blameable at all in doing them as inforced by him to commit them which seemed so hellish a doctrine to the Magistrates of Bern Calvins next neighbours as under great penalties they have forbidden their Pastors to hold or teach it And Amandus Polanus chief Professor at Basil hath written a whol book against this execrable doctrine And Graverus a chief Lutheran Divine hath in a particular Treatise proved Calvins whole doctrine of Predestination impiam esse absurdissimam to be most wicked and absurd Jacobus Andraeas Luthers successor at Wittenberg hath made the like judgment In Epitome Colloquii Montis gradensis thereof and so have the Tigurin and Bernian Divines in their several confession● of faith Bullinger likewise himself hath particularly impugned it besides other Authors c. And against Calvins horrible doctrine that Christ died onely for the Elect without any benefit at all intended for others by him Hemingius hath written a book intituled De gratia Vniversali of Universall Grace wherein he proveth by many clear texts of Scripture that Christ was sent by his Father to redeem the whole world to save all mankinde to take away the sinnes of the world to call sinners to cleanse them with his blood c. that his death was in it self sufficient to redeem all men made for that purpose by themselves ineffectuall And that nothing can be more certainly and plainly testified in Scripture then that great graces have been given unto many who notwithstanding are damned because they did not rightly and perseverantly make use of them God is good saith S. Austin and Lib. 3. in Julianum de articulis illi fa. so impositis he is just he can save some without any merits because he is good and he cannot without demerits condemn any man because he is just ejus praedestinatio nunquam extra bonitatem nunquam extra justitiam est his predestination ever includeth goodnesse and justice he knoweth before they are done the good and evill actions of all men yet so saith S. Fulgentius as he predestinateth Lib. ad Nonymum the former and the latter are permitted onely by him And this is true generally that he is never angry with any man untill he hath by his iniquity provoked him And when he is said to be Author of evils in Scripture it is to be understood of penall evils and punishments of such as have offended him when likewise he is said to have hardned Pharoahs heart and caused the Egyptians to hate his People to have commanded Simei to revile David these and the like maner of speakings are to be understood not only of permitting such persons to will and do wicked things but of withdrawing also for just causes the light of his grace from them and suffering the Devill more powerfully to tempt them ordaining still to his own greater glory the wickednesse of them Let us not therefore conc●ive so hardly of him who is mercy goodnesse it self that the onely chief cause why he permitteth mens sinnes to be this that he may punish the Authors of them for albeit amongst other reasons S. Paul assigneth this for one yet are there other causes to be yeilded for his permission as to leave men to the freedome of their own wills to shew greater mercy unto them after they have offended him that his Sons merits may be usefull in his Church by being applied to the remission of mens sins by Sacraments for that purpose ordained by him whose incarnation was by Adams sin as the Church singeth on Easter Eve happily occasioned Blessedly therefore permitted by God not absolutely willed or decreed by him as is by Calvin falsly and wickedly affirmed from whose patient loving and mercifull proceedings towards Sinners here in this world after they have often and hainously offended him we may well gather how far he is now and ever he hath been from hasting his judgments or delighting himself in executing the rigour of his justice on them according to Calvins doctrine against which we Catholicks deny not Gods Predestination and Reprobation of Souls to be chief parts of his generall Providence over Creatures to their severall ends directed by him but acknowledge that by the sormer all ordained to salvation are certainly saved by him and by the latter others are no lesse certainly damned the one is an Act of Gods mercy freely and graciously without any desert at all unto some a-above others afforded by him and the other is an act of Justice and a will to punish such as have offended him that is the Origin and Source of all blessings and meanes of attaining salvation for us in this life prepared as St. Austine hath defined it The other is the cause not of sin as Calvin affirmed but of all pain and punishment due to it that is of Gods free election not supposing any good in our selves before it but this other is neither decreed nor inflicted by God all goodness mercy but for some evill formerly committed Those were not more worthy or better disposed to be chosen by God than these other who made themselves worthy by their ill deeds to be damned by him As those by congruous effectuall graces are holpen unto their lives end to attain Salvation so these others want not sufficient graces helps to be saved with a free liberty of their wills to make use accordingly of them God for his part doth most seriously exhort command by threats likewise and promises seek to draw sinners unto him out of a will to save them so as it must be imputed unto themselves when for their sins they justly deserve to be damned by him And to conclude this doctrine as a crown is prepared according to the merit of such as are freely predestinated chosen so are punishments prepar'd inflicted on those who are reprobated not chosen as by wicked facts they have deserv'd them And herein consists the abyssall depth of Gods mercy to ward his elect that in a like estate of damnation incurr'd by all mankind he will have mercy of some to save them and not of others according to his high pleasure without any wrong at all done to them This doctrine destroyes the dilemma or mad arguument of some careless of their eternall salvation Either I am predestinated or not If I bee sure I am let me doe what I will to be saved If I be not let me live never so holily sure I am to be damned because nether part of this collection is true for if thou art predestinated to glory it must be by living well and serving God as thou should'st do and if thou failest in doing so thou mayst assure thy self that thou art predestinated nor canst thou have any hope to be saved And if thou art not predestinated thou shalt I deny not certainly be d●mried but it shall be for thy owne sinfull life which thou mightst have ordered otherwise by Gods grace not denied unto thee and so have come to be predestinated and saved And this free election and predestination of some and not of others to grace glory increas●th true piety in holy souls by perfectly subjecting them to the high will and pleasure of God and relying on his grace make them with fear and trembling work their owne salvation and strive as St. Peter willeth them by living well and doing good works to make sure their election not presuming of their owne forces or merits but solidly grounding themselves in an humble confident hope of Gods gracious love and goodnesse for his sons sake and by his inexhausted merits procured for them Leaving his secret judgements unto God himself with love and veneration and without overcuriously diving into them so resolved that during their life whatsoever shall happen unto them afterwards they will strive as they can by the help of his grace to please love and serve him FINIS