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
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
his commandements And it is said of Joshua that he Cap. 11. fulfilld all the commandments which Moses gave unto him and omitted not all precepts which God had given unto him And of S. John Baptists parents it is said that they were just and walked in all the commandements and justifications of our Lord without complaint for which reason also Noah Abraham Job David and others are called in Scripture just persons and faithfull servants of God loving him with their whole heart in which love the observance of his law and commandments is certainly included according to S. Johns words He who saith he loveth God and observeth not his commandements is a lyar to wit according to that degree of love which is in the first commandment required of him not meaning an infinite love as God is in himself worthy to be beloved nor such an ardent and incessant love as is in the blessed of heaven towards him nor such a love as a holy man on earth may by any helps of grace possibly attain unto But only so far as in our love no creature be preferred before him or for the love of any created thing we be drawn to offend him And to this degree of divine love every man is tyed and cannot attain heaven without it according to S. Johns words qui non diligit manet in morte he is dead that loveth not and for what more he addeth to this love he shall in heaven be glorioushâ— ewarded Neither can any reasonable man conceive so foolishly of our heavenly Redeemer the Word and Wisdome of his Father that after his last Supper he would more than once require of his Disciples so dear as they were unto him that they should shew their love towards him in keeping his commandments if he had known it to have been as Calvin affirmeth impossible for them or any man to observe them nor had he so sweetly required of them the obfervance of them If you love me keep my Commandements For had they believed Calvins wicked doctrine they might have replied and asked of him Lord how can'st thou require of us if we love thee to keep thy commandments if it be impossible for us to observe them And when the young man in the Gospel told him That he had kept them from his youth our Saviour denied not what he said but rather loved him for it as the Evangelist telleth us and proposed a higher course of Sanctity unto him Moreover were Calvins doctrine true when the young man asked our Saviour what he might do to possesse life everlasting his answer was dreadfull to him and us also If thou wilâ— enter into life keep the Commandments For if this condition be needfull as Christs speech importeth and impossible to be Serm. attende attende tibi performed as Calvin affirmeth how can any man hope to be saved Wherefore S. Basil rightly affirmed it to be a wicked saying that Gods Commandments were impossible to be observed S. Hierom said well that Christ coÌ„manded In Mal. 5. perfect things not impossible St. Lib. de nat gratia c. 43. 69. Austine in sundry places averreth and proveth this doctrine thus declared more then 1200. years since in the 2. Arcasican Council Wee believe as a Catholick point of faith that men baptised by the help of Christ assistance of his grace if they labour faithfully with it may perform what to Hom. 8. de paenitentia the attaining of eternall life is required of them S. Chrysostome moreover addeth that many do more than is required of them to be saved Reason likewise it self teacheth us that if Gods commandments were impossible to be observed no man could offend by the breach of them because no man can be reasonably tyed to what is impossible to be observed by him whence it would follow that sinne consisting in the transgression of Gods law should be no sin at all as not voluntarily but necessarily incurred Neither hath Christ provided sufficiently for our salvation against many texts of scripture if by his grace he neither hath nor can inable us to fulfill his law and Commandements under pain of damnation required of us not without a manifest cruelty against his known goodnesse and mercy towards us and against the very end of his coming to reedeem us that as holy Zachary sung in his Canticle Being delivered out of the bands of our enemies we may serve him in sanctity and justice all dayes of our life The seventeenth Controversie Of Feasts and Fasts Apostolically ordained and neglected both by English Calvinists and Independants AMongst whom no feast at all is observed but Sunday whereas in all Provinces belonging to the Low-Country States those who professe Calvins doctrine and decline not unto the utmost strictness impiety thereof are yearly accustomed with great solemnity to observe for two dayes together the feast of our Saviours Nativity and in like manner the festivities of Easter and Whitsuntide Our Saviours Presentation also his Incarnation and the Epiphany are amongst them festivally observed and so are the Feasts of All Saints and of the Apostles with some other chief Festivities and in other of lesse note Servants and Tradesmen abstain from work as I have noted in several Cities whilst I lived amongst them and hereby they retain some shew of Christianity amongst them Ask likewise of any Pastor or intelligent person amongst them as I have done of many why they celebrate for example Christs Nativity they will tell you it is to honour his comming into the world to redeem us Ask also why they keep Easter they will answer it to be in memory of his Resurrection after he had by his death on the Crosse redeemed us And ask them why they celebrate Pentecost they will say because on that day the Holy Ghost descended upon the Apostles and Disciples of our Saviour to write his law in their hearts and make them able to preach and teach it unto others also and Pastors in their sermons on such dayes have as I have said a commendable care to declare unto the people the mysteries and meanings of such festivities affirming them to be no good Chistians nor worthy to partake in such blessings received by the Son of God who will not in such feasts gratefully and particularly acknowledge them All which religious manner of observing Lib. â— instit cap. 8. n. 8. sequent Feasts for the signification of them and chiefe Mysteries of faith remembred in them is held by Calvin himselfe and other pure professors of his doctrine to be plainly Judaicall and superstitious Yea and that Sunday it selfe is for orders sake onely in the Church to be so indifferently observed as Christians may if they will choose any other day in the week in place thereof So willing is he and his followers to blot out of mens memories all benefits and blessings by the Son of God conâ—â—rred on us yet they cannot but know that Christians made in
Paul calleth the Church so surely on a Rock as Hell-gates Heresies to wit Schismes Scandals Persecutions or any hellish power else should not prevail against it as he expressily promised if he Mat. 6. likewise intended to remain with it to the worlds end by his power to wit of guiding and protecting it if he Mat. 28. performed his repealed promises of sending the holy Ghost to abide ever with it for no other end but to coÌ„fort Jo. 16. 17. guide and lead it unto all truth how without blasphemy and plainly accusing him of falsehood in his promises Can any Christian affirm her to have been idolatrous and Antichristian in her Religion for many ages together evacuating so the glory of Contra Luciferianos our Saviours Crosse saith St. Hierâ—m and subjecting himself to the Devill as able to bereave him of his Church and Kingdome God forbid saith the same Father that Christ should be said to have died in vain and his Passion become at any time fruitlesse and ineffectuall to save us No no the eternal Fathers promise is fulfilled willing his Son to ask him and he would give for an inheritance all nations of the Gentiles unto him and the utmost bounds of the earth for his possession Esay 62. called therefore by the Prophet Esay Lord of the whol earth and it will be Apoâ— 7. a joâ—fâ—ll and eternall cry of Saints in Heaven Thou hast redeemed us O Lord God out of every Tribe Tongue and People c. So as I may say here to Protestants what St. Optatus told the Donatists if you seek to shut up the Catholick and Universal Church into corners and Lib. 2. coâ—tra Parmenionem seclude all nations besides your selves from the communion thereof where is that then which the Son of God hath merited for us How then will his Fathers promise be fulfilled of giving all Nations unto him Why do you infringe his promise and seek to streighten his ample Kingdom why do you deny his Fathers great love and bounty to him why do you war against his merits and not permit him to enjoy what was promised unto him why do you limit to places and times his Universal and everlasting Dominion Wherefore to finde out this true Church of Christ and distinguish the same from heretical conventicles and Congregations the Apostles in their Creed and the two first general Councels of Nice and Constantinople have fitly assigned these foure marks of being one holy Catholick and Apostolical which no other Church but ours can in their true sence colourably claim here briefly declared by me She is said to be one and the same in her Faith amongst all Nations communicating Lib. de unitat Ecclâ—s with her so that illuminated by our Lord saith St. Cyprian as a Sun she spreadeth her Rayes throughout the world yet so as her light is one as a fruitful Vine she extendeth widely forth her branches but as from one root and body which they grow in as a full and flowing fountain she powreth out her streams yet so as there is still one head and origine of them And according to St. Optatus his comparison the multitude of particular Churches remaineth in her as many fingers in one hand distant in places but united in Doctrine for that the very name of a Church importeth Union and collection of many together in faith government and practices of Religion as all those things do unto which Christs Church is likened for example to a kingdom to a City to a house or family to a flock to a body consisting of different members ordered and compacted together She is one by a continuall Succession of Pastors and faithfull people in her still professing the same faith whereas Hereticks are choosers of what they will believe and divided into so many sects as there are heads almost amongst them She is called holy as the mysticall body of Christ vivificated by his holy Spirit governed by a holy Law sanctified by Sacraments continually by him having none but faithfull servants of their divine Lord remaining within her amongst whom there are still to be found many holy Persons whilest others are like fruitlesse branches in a Vine and dead members in a living body She is said to be Catholick for her large extent embracing many Countryes and Kingdomes of the world united in faith and governed by her so that she is still greater than any sort or Sect of Hereticks opposite unto her She is Apostolical in her descent as being able to prove her Origine from the Apostles themselves according to Tertullians prescription saying The Apostles founded Churches in divers Cities and appointed Bishops to govern them and from these latter Churches by receiving and persevering in their faith become Apostolical also which prescription is used by ancient Irenaeus instancing against Hereticks Lib. 3. c. 3. lib. 4. c. 36. of his time the succession of Roman Bishops in one Sea and Faith without any mutation different from that first professed by them St. Optatus likewise and St. Austin have done the samâ— and pressed the Donatists with this prescription who like to the Hereticks of this time wanted antiquity and had no unity amongst them Wherefore our Adversaries fly from those ancient marks of a true Church and assign two others of their own devising true preaching of Gods word and a due administration of Sacraments against which we object first that the essence rather than the sigâ—es of a true Church consisteth in them Secondly that all sorts of Hereticks do equally claim them so as no Church can be known to be a true Church certainly by them Thirdly that any man desirous to be a Christian must first know the Church before he can know the truth of her Doctrine c. Fourthly that this judgement of the Churches true doctrine and due manner of administration of Sacraments cannot be made by ordinary persons but by such as are learned whereas the signâ—s of a Church are to direct all sorts of persons to the knowledge of her Fiftly these marks may be found amongst Schismaticks damnably separated from a Catholick and charitable communion with other Christians as S. Austin in sundry places proved against the Donatists who at their first rising at least wanted neither a true Doctrine nor Sacraments but a will onely to live peaceably with their Brethren so as to speak truly Protestants have purposely devised these marks of a Church as otherwise knowing that the great division which is amongst them in points and practises of faith novelty of rising the smalness of their extent hitherto in the world and want of pastorall succession would convince them to be a rabble onely of Hereticall Conventicles jarring one against another Yet rather than they will admit ours to be the true Church of Christ in whom these signes may be found confessedly by themselves and all predictions of the Prophets exactly fulfilled concerning the amplitude glory and continuance of Christs
earthly inheritance and kingdome they will make him a King without any Dominion a Head without a body a Father without a family and a Pastor without a flock for many ages together Yâ—a if we will believe some of them Christs Church was no sooner settled in the truth of heavenly Doctrine but it dâ—clined superstitiously and wickedly from it The Centurists for example in their second â—â—p 4. Century after a deniall of Saint Denis Areopagita his known Works becauâ—e they contain many points and practices of Doctrine against them have accusâ—d St. Ignatius who lived with our Saviour himself and waâ— both for his life and death gloriously renowned for speaking of Priests Altars Sacrifice and severall Orders of Church Ministers not admitted by them of Colledges of Virgins and Widdows vowing to live chastly concerning the merit of good works and other declinings from the first purity of Christian Doctrine They accuse St. Irenaeuâ— for mentioning a Sacrifice according to the Order of Melchisedeck instituted under the forms of Bread and Wine by our Saviour himself in his last Supper taught by him to the Apostles and offered since in all parts of the World according to Cap. 1. Malachies prediction thereof and figured long before by Melchisedeck's oblation c. Others say Christs Church failed in Constantines time when it first began as a bright Sun to break out of the â—ark clouds of ten horrible Persecutions and spread its beams clearly throughout the world to the excessive joy of Christians as if at that very time Antichrist had begun his raign when Christs Church most flourished because then Pope Silvester a most glorious Confessor of Christ had the City of Rome for his residence assigned unto him by that glorious Emperour and they are inforced to this Blasphemy or else to allow of our present Church and Religion undoubtedly professed in Constantines time by the Sacrifice of the Mass solemnly celebrated with lights on the Altar with Prayer for the Dead Honour done unto Saints adoration of the sacred Host and kneeling before it images used in Churches c. as is in the Protestants Apologie for Catholicks plainly proved in a whole Chapter together Others affirm the utter overthrow of Christs Church to have happened in the time of Pope Boniface the third so as it hath been no where since vouchable and visible in any part of the world but wholly râ—tired to the hearts of some faithfull Persons knowing but not daring to professe true Religion members indeed of a Church framed onely by imagination and fancy and living perchance in the land of Faries or â—ome inchantâ—d Ilands or in Concaves of the Moon out of this world where there is no memory to be found of them whereas our Catholick Church even in the horriblest times of persecution was by the glorious Martyrdoms of innumerable Saints men and women children also amongst them Apologies written in defence of our Christian Religion meetings of Bishops learned expositions of Scriptures and in many other manners maintained as is now testified unto us Wherefore other Protestant Doctors not to trouble themselves with such fopperies of an invisible Church remaining still in ours for so many ages together affirm our Catholick Church at all times to have been the only Catholick and known Church of Christ but not to have been altogether free from erroneous Tenents and practices of doctrine reformed forsooth by them since Luthers and Calvins departure from it Yet so as the Authors of this opinion differ about the imagined errours of our Church some affirm them to have been fundamentall damnable idolaâ—rous and Antichristian which is the same as to say that during so many ages Christ had no true Church at all whilest others make a milder judgement of them and say that the being of a true Church was not hindred by the belief and practice of them so as they agree not in the very being before Luther of their Church and Religion The second part AND because they pretend our Church and Religion to have been resormed by them they shall give me leave here to declare what manner of men these Reformers were how they were first called to make this Reformation How they began it And to what antient Faith and Form of Church government they sought to reduce it And to discuss these points Comment in cap. 1. ad Galatas orderly my Reader must know that the first father of these Reformers was Martin Luther an Apostate Friar of St. Austins order who as he writeth himself lived chastely and well in his Monastery for fifteen years together but after his departure from it he became Sâ—â—m de Matrim by his own confession a very monster of Lust no more able to live without a woman than he could leave to be a man or forbear natural necessities of eating drinking spitting c. and luxury at one time so raged in him as for eight dayes together he could neither pray nor study and shortly after to asswage the heat thereof one night after Supper he married forsooth and took for his Bed-fellow Katheriue Bore a lusty Nun after eight years of her religious profession which troubled so much his friends and Melancthon chiefly that in an Epistle to Camerinus You know saith he the manner of Luthers life wherefore I had rather you should conjecture the rest then I write thereof onely I may say Luther is not a man made to live without a woman which surely was no great commendation for an apostolicall man as he by his discipâ—es is pretended to have been Carolastadius Luthers first Schollar Priest and Dean of Witâ—enberg Church and Father of modern Sacramentarian Hereâ—icks fierce unlearned and void almost of common judgement as Melanctâ—on described him prevented his Master in a like marriage and was quickly followed therein by Peter Martyr a Priest and Canon Regular by Martyr Bucer a Dominican Friar who both took Nuns for their B dfellows and soon after Oecolampidius a Brigitan Monk did the same and Bernardius Ochinus a Capuchin with him drawing others like themselves to follow their example insomuch as Zuinglius Priests and Canon of Constance Operum ejus tom 2. sol 110. with the rest of his fâ—llows in Swizzerland so much longed to have this Evangelical liberty of wiving also granted unto them as they humbly petitioned the Mâ—gistrates of that country for the same as having already not without scandal of others experienced their own infirmity and unablenesse to live without women Calvin in like manner an under-Pastor of Noion after he became Luthers disciple had his Idoletta a Widdow of Strasburg and Beza his Candida truly called Claudia de Nossa with whom he lived four years before he married her enjoying her and Audibert his boy at the same time as himself in a wanton Poem expressed his lustfull delights wherein he seemed to have had most pleasure in his Boy to be much troubled that he could not enjoy them both together
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
Tables of the Church to perfect the Sacrifice He saith Gaudentius who descended In cap. 2. Exodi from heaven said the Bread which I will give shall be my Flesh who being Lord and Creator of all things aâ— he produceth Corn from the earth to make Bread so both he can and promised of Bread to make his Body And he who of Water made Wine can of Wine make his Bloud c. think not therefore that to be earthly which is heavenly Truth cannot lye c. St. Orat. magna Cateâ—hetica Gregory Nissen likewise biddeth us to consider how Christs Body received in many places â—nd by thousands together can wholly and intirely be communicated â—â—â—â—ch one of them wherefore I do rightly believe Bread by Gods word to be transmuted or wholly changed into thâ— Body of Christ and not to remain both together in the Sacrament as Luther even Harmoniâ— in cap. 26. Matth. in Calvins opinion absurdly affirmed And indeed all the Authorities of ancient Fathers hitherto alledged by me do plainly prove a totall change of Bread into the body and of Wine into the bloud of our Saviour fitly called in the great Laterane councâ—l Transubstantiation And that in the distinct Consecrations of our Saviours Body and Bloud at the Altar under the forms of Bread and Wine is celebrated his misterious Sacrifice according to the order of Melchisedech and foretold by Malachy the Propâ—et is so plainly and frequently testified by Ancientest and Chiefest Fathers of Christs Church as when we cite the Testimonies even of such as lived Lib. de vera reformatione Ecclesiae with the Apostles themselves Calvin passeth on us this mild and modest censure Solemne est istis nebulonibus c. It is the custome of these knaves to rake up out of the ancient Fathers whatsoever hath been written erroniously and â—alsly by them when therefore they object Malachies foretelling a continuall Sacrifice c. We answer saith he that these Fathers also taught Chriâ—â—s bodily presence in the Sacrament but so ridiculously as Reason and Truth inforce us to leave them Could a Devil in humanâ— shape have more proudly or contemptuously censured St. Irenaeus St. Justin St. Cyprian St. Alhanasius St. Chrysostom St. Ambrose St. Hilary St. Augustine and many others chief lights of Christs Church in their time for learning and Sanctity highly renowned And elswhere I see saith he the Fathers Lib. 4. Inâ—it cap. 28. Sect. 11. even the ancientest and chiefest amongst them to have wrested the memory of Christs sacrifice on the Crosse and to have acknowledged therein the face of a renewed oblation more than was agreeable to the institution thereof imitating so the Jewish manner of sacrificing more than Christ ordained or the Gospel permitted as if he alone knew better than all ancient Doctors before him what Christ ordained in his last Suppâ—r even such as had known the Apostles themselves or conversed with some of their chiefest Disciples in his Commentary also on St. Pauls Ep. to cap. 6. v. 9. the Hebrews he hath these words I cannot but wonder to see the ancient Fathers so preoccupated with the opinion of Christs corporall Presence in the Sacrament but aâ— one errour draweth on another when they had forged a sacrifice in the Lords Supper and adulterated thereby the samâ— they laboured to gather colourâ—ble Arguments whereby they might seem to maintain their errour So as mentioning no further his impudent and unchristian boldnesse in accusing so many glorious Saints now raigning with Christ in Heaven of Judaisme Idolatry and Superstition practised by themselves and taught to others I will accept here what he so plainly confesseth that all the ancientest and chiefest Fathers of Christs Church held the reall presence of our Saviour in the Eucharist and acknowledged a true sacrifice in the daily Consecration thereof celebrated still by us after their example and our Saviours institution mentioned also by St. Paul blessing Bread and 1 Cor. 10. Wine and distributing them as the Body and Bloud of our Lord according to S. Irenaeus his words our Lord saying of Bread this is my Body and Lib. 4. c. 32. confessing the Challice which he consecrated to be his bloud taught us a new oblation of the new Testament which the Church having received it from the Apostles offereth to God throughout the whole world as Malachy had foretold c. And not to speak of those ancient Liâ—urgies extant in Greek and Latine under divers Apostles names and proved to have been truly theirs by many grave and learned Authors oneâ—y because Protestants are not pleased for such to accept them I will boldly here affirm that no point or practice of faith can be more faithfully made known and testified by all manners unto us and even in Protestant Authors themselves more plainly confessed than that this great and onely sacrifice of Christians hath still in all ages since Christ even untill this very time both in our Western and those Eastern Churches of Greece Syria Armenia Eâ—ypt and India it self been celebrated so as yearly out of those and other parts of the world Christians come with their Priests unto Jerusalem many thousands of them together having no other publick service of God but the celebration of this sacrifice used amongst them never but in their first Apostolicall Conversions taught unto them and since still retained by them And albeit Nestorisme besides other ancient and condemned heresies have crept in lamentably amongst them yet in a Catholick belief of â—ur Saviours presence in the Sacrament and sacrifice of the Masse ordained by him there is no disagreement at all between them and this concord of many Nations remote from each other and void of all commerce between themselves for many ages together Lib. de Prâ—script according to Tertullians rule non error sed traditio est is no error but tradition still continued amongst them The second Part. FOr proof of the Masse also I could here if Calvins former confession that the ancientest and chiefest Fathers acknowledged and celebrated the same saved me not that labour heap up many pregnant testimonies out of their authenticall works truly collected that being most true which S. Epiphanius affirmed that all the Apostles severally prescribed the order of celebrating this sacrifice And St. Isidorus lib. 2. Officiorum telleth us that the Masse used in his time in these Western parts of the World was according to St. Peters Ordination which mysterious and unbloudy sacrifice albeit in the Host it self and chief Offerer thereof it be all one with the sacrifice of the Crosse yet is it far different in the manner and ceremonies thereof for whereas in that his body and bloud were painfully parted and his death thereby caused in this they are onely by distinct consecrations of them mysteriously severved So as to distinguish these sacrifices we may fitly call that other the sacrifice of our redemption consummated indeed fully by it and this
Saints as S. Justine Apolog. 2. ad Anteninum witnesseth in these words we are callâ—d saith he athiests because we worship not your Gods it is true we acknowledge no such Gods but one true God alone c. and his only Son who came from him and taught us to seâ—ve him we reverence the whole Army of his angels and blessed Spirits of the Prophets c. which honour yielded unto Saints is by St. Deunis in his celestial and Ecclesiastical Hierarchies by St. Ignatius in his Epistles and in all ancient Liturgies peculiarly expressed and in this we believe communion between them and us that as we rejoyce in their felicity and greatnes so they secure now for themselves saith St. Cyprian are sollicitous for us and the higher they are now in their own Heavenly glory and greatnesse the more clearly do they know our necessities and are ready from their divine Lord and ours to obtain remedies for them And if whilst they lived here on earth they might lawfully pray for us why may they not now do the same in their happier estate not hindering but increasing their Charity towards us sithence especially their locall remotenesse from us hindereth not their hearing of our prayers directed unto them no otherwise than angells know by the testimony of our Mat. 22. Lucae 10. Saviour himself the secretest conversions here of sinners and rejoyce in them Saints being in their blessed estate like and equall unto them and those who together behold the Charity of their heavenly Lord in whom Morali 14. lib. 4 Dialog all things are contained can be ignorant of nothing saith St. Gregory belonging unto them in which sense St Paul telleth us that we are come to Mount Sion heavenly Jerusalem and City of the living God to the frequency of millions of Angells and the Church of those who were first conscribed amongst them c. so gone before us as we are hopefull to arrive unto them and become as now they are fully united unto him qui est caput super omnem Ecclesiam who is head of his whole Church so as they and we belong to one body and have some communion as fellow members under one and the same head together Calvin therefore without book and out of his own hereticall fancy affirmed the Saints of heaven to be secluded from having any commerce at all with us and that they pray in generall but not in particular for us because forsooth they cannot hear us for how saith he hath it been revealed unto any man that Saints have ears so long as to reach down from heaven unto us whilst we pray unto them Which Question had been better made by some Infidel than any Christian Authour of learning or judgement proposed for who knoweth not that pure Spirits such as are souls separated from bodies have a spiritual manner both of hearing and speaking without ears tongue or other corporall senses so as it would be no absurd thing if I should tell Calvin that Lucifer in hell knew him very well and such Heresies as were to the ruine of souls broached by him albeit he had no eyes to view his papers or ears to hear his Doctrines preached by the naturall light of his understanding in absence also penetrated by him which is as ears and eys unto him whose substance as we conceive not so is the spiritual manner of his understanding things hidden wholy from us wherein Angels and Saints in heaven do far no doubt exceed him because they have a purer and higher light to wit of glory communicated by God unto them and according to his absurd question of long ears for Saints to hear our prayers directed unto them a man may well conceive him to have scarcely believed that our Saviour as Man according to his humane and glorified soul heareth the prayers of men here on earth directed unto him or knoweth their actions according to which notwithstanding he shall judge them Calvin in the mean time could not but know when he impugned our invocation of Saints that we in our addresses unto them intend nothing else but to obtain more easily at Gods hands by their intercession blessings and benefits needfull for us For if the joynt Prayers of two or three here on earth be more gratefull to God than of one alone and more effectuall to obtain what we ask of him how can it be but profitable for us to have with our own prayers the suffrages of Angels and Saints holily conjoyned we of our selves bâ—ing sinful wretches and wholy unworthy to obtain any thing of him Wherefore as Malefactors here on earth think themselves happy when any favourite of their Prince will be pleased to sollicite their pardon for crimes committed against him so are we in a like manner humble suiters unto these Courtiers of heaven to become unto their divine Lord and ours Mediators and Intercessors for us Neither doth this Mediation of Saints derogate any thing at all from the mediation of Christ For that he immediately by himself and in the right of his own merits advocateth and obtaineth at his fathers hands what graces he will himself and blessings for us Whereas Saints in a mediate and subalternate way of Mediation by him to wit and his merits who redeemed them and us also become intercessors for us And this custome of praying in this manner unto Saints hath been so anciently used in Christs Church as all Greek and Latine Fathers almost whose works are now extant have approved and practiced it Angels saith S. Ambrose are to be Lib. de Viduâ—â— invoked to our help the Martyrs are to be sought unto whose bodies we keep as pledges of their love towards us And S. Hierome disputeth thus against cap. 3. Vigilantius as now I may doe against Calvin or any other Protestant Thou sayest in thy Book that whilest we live we may pray for each other but not after death But I tell thee that if the Apostles and Martyrs living here in bodies could pray for others when they cared for themselves how much more may they now do that after their Crowns and victories So that if our Adversaries would admit any true Church or prâ—ctice of Religion before them they could not but acknowledge this doctrine and custome taught and practiced in our Church to have ever been truly Christian and Catholick but as their heretical Conventicles are newly raised so will they have a new Religion believed and practised in them The eighth Controversie Of reverencing of Saints Reliques AS we yeeld not unto Saints themselves now in heaven a divine honor but onely a reverend respect infinitely inferiour unto it so likewise their Reliques are not but by the same reverenced by us And our Adversaries sencelesly abuse words when they accuse us of Idolatry for yeelding this reverence unto them these Reliques being not false Gods or things belonging unto them but Reliques and parts of their bodies who were Gods true Servants and either
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 Câ—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 Peteâ— 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 â— cap. 7. shore to have due honours yeelded unto it as being meet saith he elswhere that Gods Friends and Championâ— should have at their Tombes honours yeelded unto them Orat. in Theodâ—siâ—m Oâ—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 Servantâ— 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 oâ—t aid to be the Image but not the Idol â—â— the Father the mâ—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 Tâ—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 aâ—â—â—oâ—bid in it they bely us because in ouâ— Bibles the holy Tâ—xt is no lesse inâ—â—râ— than in theirs onely in our Cateâ—hi mâ—s and books written for the instruction of common Christians and Children amongst them we print not that which they call the second Commandâ—ment and we affirme to be a part and eâ—plication of the fiâ—st commanding particularly the Jewes not to make the likenesse of Calves or any thing â—lse least then prone to Idolâ—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 â—re carriâ—d So that in such acts the Imâ—ge or Statue is respectively honoured for the person or mystery represented in it and they are likewise honoured in them In which sense Sâ— 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
the Apostlâ—s â—â—â—e their Synaxes and meetings on Sunday called in the Acts by St. Paul after Act. 20. 1 Cor. 16. Apoc. 1. an Hebrew manner of speaking una Sabbati one or the first day of the week and by St. John our Lords day and by St. Ignatius who lived to see Epistol ad Magnet can 16. Apost Apolo 2. de coron milit lib. 7. strom hom 7. in Exâ—d Christ the chiefe and Queen of all dayes mentioned by St. Clement by St. Justin Martyr by Tertullian by St. Clement of Alexandria by Origen and other ancient Fathers as Apostolically ordayned and wont to be kept in memory of our Saviour's Resurrection And if the Apostles had authority to translate the Jewish Sabbaoth which was Saturday into our Sunday and command the observance thereof why should not other Feasts likewise certainly ordained by them Lib. 5. c. 13. be by us equally observed The day for example of our Lords Nativity mentioned by St. Clement and graced by many homilies and sermons preach'd thereon by many chiese Fathers The day likewise of the Epiphany the feasts of Easter Pentecost and our Saviours Ascension in their Apostolicall antiquity testified unto us and so are the feasts of St. Stephen St. Clemens lib. 8. constit cap. 39. of the holy Innocents and many dayes of Apostles and Martyrs kown to have been in Christs Church timely observed The church of Smyrna for example solemnly observed the day of St. Polycarp's martyrdome as Eusebius recounteth Origen mentioneth the Lib. bist 6. 15. the feast of Innocents celebrated in his time c. And if the Angels in heaven hom 3. in diversos rejoyce at the conversion of Sinners on earth why may we not as well rejoyce and praise God in the glorious martyrdome of his Servants and their happy entrance into heaven whereby God is more glorified and the number of blessed Souls increased ready to pray for us And whereas it is objected by our Adversaries that St. Paul feared the Galatians because they did observe dayes moneths and yeares willed the Colossenses also that no man should judge them either in meat or drinke or part of any festivity it is certaine that he spake of Judaical observances about meats dayes new moones and other like Festivities â—â— c. Mat. â— lib. 4. instit c. 12 n. 19 20 21. When Calvin likewise after his accustomed boldnesse concerning the solemne Fast in Lent mentioned by St. Ignatius and other chief Fathers after him as an Apostolicall institution exhorting people to a strict and religious observance thereof he calleth it a meere foolery and detestable wicked mockery of Christ and useth this brainlesse argument to prove it because forsooth Christ's miraculous fast without any meat or drink at all is obscured by it And for that we proudly adorne our selves with his spoyles onely because in a holy imitation of him we make fewer meales than we are accustom'd aâ— other times and abstaine from fleshly meats most nourishing and pleasing unto us As Daniel to hasten the returne of his c. 10. Peoople out of their Babylonian captivity fasâ—ed and abstained from Bread desiderable or most desired by him And when he objecteth that in our fasts by abstaining from flesh we imitate the Jewes in the legal difference of clean and uncleane meats he lyeth against his Conscience for when he was an under-pastor of our Church at Naion he was bound to know and teach the contrary to wit that in Lent and on fasting dayes we abstaine from fleshly meats to mortify our selves not because we conceive such meats in themselves to be uncleane and unwholesome but because they are on such dayes by a just praecept of the Church and an ancient custome of all good Christians forbidden unto us And such as are sick or have any just cause freely doe eat them without any uncleannesse at all conceived of them And why is it that he and his fellows are such professed enemies to all publick fasts and other exercises of mortification used anciently among Christians but because under a false pretence of evangelicall liberty they seek after commodities of their belly Whereas our divine Lord himselfe promised that his children Mat. 9. should fast when he was taken from them and St. Paul counselled married 1 Cor. couples to make at times their and prayer more acceptable to God by living continently together as in other places he willeth Pastors and Guides of Souls to exhibite themselves Gods ministers in much patience 2 Cor. 11. in vigils injejuniis multis in patience in labours in watchings and much fasting And whilest that praecept did last of abstaining from bloud and strangled meats it was by all good Christians strictly observed Lib. 4. instit c. 12. n. 14. And if that be true which Calvin affirmeth himselfe that in the Church by the power of the keys Pastors for just causes may ordaine solemne fasts supplications and other exercises of Christian Piety albeit not expressed in Scripture and that this power was usually and lawfully practised not onely by the Apostles but Prophets likewise before them Why might not the Apostles also by the same power ordain the fast of Lent and Ember dayes Vigils also before great feasts for the glorie of God and spirituall benefit of faithfull soules throughout the whole Church constantly continually to be observ'd The Eighteenth Controversie Concerning Predestination WHerein Calvin's doctrines are horribly blasphemous in themselves and injurious to the knowne goodnesse and mercy of allmighty God for whereas he was said in Scripture not to have made Death Sap. 1. nor to rejoyce in mens perdition That he would have all be saved and none to perish 1 Tim. 2. but by penance to have all return unto him 2 Pet. 3. That God is never angry with any man saith Fulgentius but first offended by him Calvin expressely affirmeth Lib. 3. cap. n. 1. 2. c. 21. n. 4. him in sundry places of his Institutions of his own free will without any respect of their actions good or bad â—o have praedestinated the greatest rart of men to be eternally ib. c 23. n. 4. 7. 9. c. 24. n. 8. 1â— damned and ordained them to commit many and grievous sinnes that they might become vessels of his wrath sury and indignation justly executed upon them Yea and that Christ died not to save them or to purchase faith grace or any benefit at all for them And if you aske him with what justice Lib. instit c. 17. 15 Lib. 2. c. 4 Lib. 3. c. 23. In Mat. 13. God can punish sinners whom himself ordained to offend him yea which is more whom he incites moveth and enforceth so as they cannot resist him to commit such sinnes as are most hainous and displeasing unto him he will tell you that it is areanum Lib. 2 c. 8. n. 3. quoddam humanae mentis perspicacitatem longissime excedens a secret