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
like Authority from Christ yet that Peter was ordained chief of them and that all faith was from his Chair chiefly to be received saying That no Heresiâ—s would rise in the Church if this one Priests Authority were duly acknowledged and obeyed as it ought to be S. Hilary having praised S. Peter for Can. in Mat. 16. his Confession of Christ cryeth out Oh happy foundation of the Church designed by that new name Cephaâ— a rock imposed on him worthy of that building which shall stand firmly against Hell gates c. Saint Chrysostome in more than ten several Hom. 87 in Jâ— ad populum Antioch 39 42 49. 80. 87. places plainly acknowledgeth the preâ—minency of the Roman Church and Bishop above other Churches and Bishops by the dignity of Peters Chaire therein continued S. Hierome professed himself albeit he lived in the East under other Patriarcks to be a sheep of Peters flock and to be conjoyned Epist. 2. ad Damasum with his Chair and succession of Roman Pastors therein as knowing Lib. 2. c. 51. Christs Church on this Rock to have been raised And S. Austine demanded of Petelian a chief Donatist why dost thou call this Apostolical Chaire the Chair of Pestilence as now our Adversaries do the Seat of Antichrist the Beast of seven heads whereon the Whore of Babylon is said to have ridden not distinguishing between that City and Church therein ever most holy and renowned whilest that City Mistresse of the world when S. John wrote his Apocalips persecuted the same for 300. years together purpled her self with the bloud of Martyrs making all Nations of the earth drunk with the poysonous cup of her Superstitions so as Rome was to the Church of Christ in that City and other places as Babylon was anâ—iâ—ntly to the Jewish Temple a powerfull and hatefull Enemy and is called therefore Babylon by S. Peter in the end of his Epistle when he wrote The Church which is in Babylon saluteth you Which is so clearly acknowledged in her supream and Universal Authority by S. Austine S. Optatus S. Ambrose and a multitude of other Fathers as I could produce here a double Jury of them Wherefore Calvin dissembled and lied notably when in his Epistle to Cardinal Sodalet he pretended to ayme at no other reformation of our Church but to reduce it to that belief and practice of Religion which was in the Greek Church whilest Basil Chrysostome and the Fathers of that time lived and used in the Latine Church whilest Ambrose Austine and Hierome were in it Whereas he rejecteth in innumerable places the coÌ„fessed doctrine both of these and more ancient Fathers and many times with plain conâ—umelies and reproaches vented against them as will appear afâ—erwards in each Controversie When also he professed no lesse fraudulently and falsely to believe and admit of all doctrines and practices embraced in the Church of Rome during the first 500 years after Christ he meant nothing lesse for that when the Belief and practice of the Church in the three first Ages is objected against him and new points of his Doctrine his answer is that even then the Church of Rome was not so pure as it might in all doctrines and practices of Religion be securely followed With the same fraud also he maketh Lib. 4. instit c. 9. num 8. profession to embrace the first four generall Councels as teaching and decreeing nothing but conformable to Scripture Yet wherâ— it is urged against him even in this very Controversie that in all these four Councels the Popes supream and universal authority is plainly acknowledged Chastity injoyned to Priests Vows taught to binde in Conscience and the like points of Catholick doctrine proved out of them he rejecteth their authority farther than it is by Gods word warranted unto him and not onely deniâ—th what they teach of the Popes authority but most impudently averreth many notorious falshoods For example he denith Saint Peters having been at Rome no lesse testified by antient Authors and monuments than that Augustus once raigned in that City and despairing to make good such an impudent assertion he denieth him at least to have been Bishop of that City for 25 years together against the clear testimony of S. Hierom following Eusebius writing In Cronic Anno 44. thus long before him Peter a Galilean by his country the chief Bishop of Christians after he had founded the Church of Anâ—ioch went to Rome where having preached the Gospel as Bishop of that City for twenty five years was crucified there under Nero with his head downwards because himself desired to die so Serm. de SS Petro Paulo And S. Leo of S. Peters first coming to Rome mâ—keth this speech unto him Thou hadst already most blessed Apostle established the Church of Antâ—och and by thy evangelical pâ—eaching converted unto Christs law Pontus Galatia Cappadocia Asia and Bithania when thou broughtest the Trophy of Christs crosse into the Roman arches whether by divine ordination the honour of power and glory of thy passion went before thee that the faith of Christ might there chiefly flourish where the Devils Tyranny had chiefly raged extending from thence thy spirituall Power into more kingdomes and Countries than formerly the Roman Captains by their many conquests had Ser. 3. de assâ—m ejâ—s ad Pontific obtained Christ having especially chosen thee to govern all Nations converted unto him and preferred thee before the other Apostles and governours of his Church when he thrice committed the feeding and government of his flock unto thee and promised to build his Church firmly upon thee Which high Office and Power was no doubt to be extended to all true and lawfull Successors of him For as Christs Church and Flock was still to continue as hath been already proved to the worlds end so were the Governours and government thereof to be in the same manner still continued and not during S. Peters time onely whose authority given by Christ differed in this from that which his fellow Apostles received likewise from him that theirs was delegated onely and to end with their Persons whereas his was ordinary and to be derived so farre as the government of the Church required to his Successors after him which whosoever denieth proudly unto them saith S. Leo he damneth himself but lesseneth not that authority which is given by Christ unto them And that which was uttered by our Savior and understood chiefly of himself may be truly applied unto S. Peter and all lawful Successors of him Vicarial heads and secondary foundations of his Church established on them wherefore he that falleth on this Rock shall be bruised and on whom it falleth it shall crush him For that all such as have at any time heretofore forsaken the unity of this Church and refused obedience to S. Peters Successors in that Chair departing from the faith thereof have dashed themselves against this Rock and onely foamed out their own confusions
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
as a chief Protestant Doctor wrote thus to the Elector Brandeburg of her Elizabeth Queen of England hath with a temerity never before heard of made her self Papissam a she Pope in all Churches in her kingdome And all her Subiects must under great Penalties swear it to be so And had she not been for her power usefull in those times to the Hereticks of France Scotland and the Low-Countries in Rebellion against their Sovereigns she had been more than she was cried out against by them So as it is evident that in this change of Religion secular policy chiefly prevailed to the perpetual disgrace and shame of such as since have imbraced it And a mixture was made therein of many Religions as the Queen and her bad Councellors listâ—d wholy different from any other Protestant Reformâ—tions dâ—sliâ—â—d therefore extremely by all several Professors of them yet so by prejudice of opinion education and custome imbraced by many in their affection at least thereunto albeit the use thereof be in these times debarred unto them as with those foolish Idâ—laters they still cry out that their gods are taken from them some affecting it the more because it is forbidden unto them others also because the Elizabethian Church Service and Government carried a greater decency and outward shew of Religion with it than that which amongst later Sectaries is now used in a Song and a Sermon onely ended without any set form of praying together not barer of ceremony than void of devotion and many times in ex tempore praying and preaching wholly ridiculous like it so much as they cannot be drawn from it even now when it is taken from them by a prevailing power unexpectedly raised to depresse Protestants and Puritans together to end also Bishops and Bishopricks with them Insomuch as in these miserable times I deem it to be a needfull and high point of Christian wisdome for Dialogo ultimo contra Luciâ—â—rianos each one according to S. Hieroms rule to leave all new Sects and betake themselves to that Church which hath unalteredly continued one and the same profession of faith since the Apostles time whilest Novilists have in vain laboured to change it and are come themselves to nothing so as wise men will in succeeding ages with grief and compassion conclude and deplore the eternal damnation of such as have lived and died in the profession of them Was there ever for example any Heresie since Christs time so powerfully broach'd subtly defended so lastingly continued as the Arian Heresie for a long time together in so many parts of the world by whole Countries and Nations imbraced with such a shew of Scriptures making for it and other arguments produced by learned men to prove it yet we see now the same by all good Christians worthily hated and detested as all modern Sects of Protestants will after an age or two come to be abhorred and accounted to have been miserable Seductions of Souls and damnable professions of different beliefs before in the world not so much as heard of time and truth prevailing to discover the falshood of them The sixth Controversie Of the Holy Eucharist 1. PART Concerning our Saviours reall Presence therein PLâ—inly imported in these words when of brâ—ad blessed in his last Supper he said this is my body c. and of Wine this my â—loud of the new Testament which shall be shed for many in remiâ—sion of Sinnes ever literally understood and believed saith Luther Lâ—b de interpret vâ—rborum Caenae by Christian Pastâ—urs and People since the Apostles calling his Sâ—cramentariâ—n Adversâ—ries Corruptâ—rs of Christs plain words and muâ—derers of souls by new and false interpretations of them and I would have saith he these brave men who from Sense and Reason chiefly imâ—ugn the literal understanding of them to tell me why God by his infinite and unconceiveable powâ—r cannot make the same body to be at once in many places sithence our Saviours râ—peated and expresse promises of giving us his flâ—sh to â—at and his bloud to drink plainly require this miracle to bâ— done by him for the fulfilling â—f thâ—m Not distributed by parts and in their proper formes as the Carpharnites carnalâ—y and grossâ—ly understand them but Sacramentally and hiddenly under the forms of Bread â—nd wine communicatâ—d unto us In which sâ—nse St. Paul asked of thâ— Corinthians the Chalâ—ice of benediction which we bleâ—â—e is iâ— not the communication of Christs blâ—ud and the Bread which we break is it not the participation Ep. 1. c. 10. of our Lords body to wit under the forms of Bâ—ead and Wine wont tâ— be consâ—cratâ—d by the Apostles themselves and distributed to the People according to St. Justins words where speaking of the Primitive Christians Apologia 2. ad Antonium in their Sinaxâ—s and publick meetings we receive not in them saith he common Bread and Wine but we believe them to be the Flesh and bloud of our incarnat Lord. For the Bread Serm de Coena saith St. Cyprian which our Lord gave unto his disciples was not in shew but in the nature thereof changed made flesh by the omnipotency of Christs words from whom we are warranted to drink bloud by Moses in his law so strictly forbidden And St. Catech. 1 3 4. Cyrill having affirmed the same Doctrine addeth albeit sense suggesteth the contrary unto thee yet let faith confirm thee that Bread and Wine after the invocation of the blessed Trinity are made the Body and Bloud of Christ and he who refuseth to believe In ancorato so of them saith Epiphanius loseth grace and salvation St. Ambrose likewise thus plainly Lib. 4. de Sacramentis c. 4 5. delivereth the same Doctrine Bread distributed at the Altar is Bread before Consecration but after Consecration of Bread is made the Flesh of Christ and let us certainly believe it But how can that which was Bread be made so by Consecration by what words then and by whose is Consecration made by those words of our Lord Jesus this is my body c. for when the venerable Sacrament is to be made the Priest useth not his own words but the words of Christ c. and St. Hierome to the same purpose that Bread saith he which our Lord brake and gave to his Disciples was as Epist 1â—0 quae est ad Hedibiam we believe his own flesh and the Challice which he blessed was his Bloud neither is it man now that consecrateth the Bread and Wine laid on the Altar and maketh them the Body Homil. de proditione Judae and Bloud of Christ but himself who was crucified for us Saith St. Chrisostome the words are pronounced by the mouth of the Priest but the Elements are consecrated by the power of Christs words and as the speech of God increase and multiply once pronounced hath force still to effect what he intended by them so have Christs words this is my body still power at all
between them because the honour done to the Image ascendeth to the exemplar And as in Images different persons are represented so are different honours yielded unto them For example to the Image of Christ a higher â—espect is intended by us then to the Image of any Saint because himself is therein honoured which our dull Adversaries either will not or do not understand and therefore they exclaime against us and make ignorant people believe that we adore a Crucifix as Christ himself Whereas according to St. Basil's doctrine Christ himself is chiefly adored because the honour ascendeth unto him Concerning the timely use of Images Act. 2. 4. amongst Christians St. Basil as his words are cited in the seventh generall Councel affirmeth them to Lib. 7. hist dap 4. have been ordained by the Apostles themselves so as Eusebius mentioneth how the woman at Paneada cured of a bloudy flux by our Saviour with the touch of his garment erected a brasse Statue of him with a miraculous flower growing under it curing all sorts of diseases when it rose so high as to touch his garment which she would not have done had she deemed it Idolatry to erect such a Statue or Image of our Saviour in memory of that great benefit received from him Neither would almighty God have miraculously graced the same if it had displeased him Tertullian Lib. deâ—pud mentioneth the Image of our Saviour carrying on his back the lost sheepe to be usually engraven on the Chaliâ—es and St. Methodius in the next age Orat. de re after him comparing holy pictures of Angels with prophane Images of the Gâ—â—tiles affirmeth them to have been made for the glory of God Minutius Felix likewise blamed the Gentiles In suo Oct. for hating Christ's Crosse as Hereticks now do albeit such a kind of picture was fastened on the top of the Imperiall Standard which complaint would not have been made by him if the picture of our Saviour nailed on his Crosse had not been usuall amongst Christians St. Gregory Orat. de St. Theod. Nissen telleth how much pleased the people were to see St. Thâ—odorus his Chappell with holy pictures decently adorned and St. Basil his brother inviteth painters to expresse in a lively manner St. Barlaam behaving himself Hâ—m 8. victoriously in â—â—s torments more perfectly than he could declare them St. Austin speaketh of our Saviours Image Lib. de con Evan. c. 11. wont to be drawn with St. Peter and St. Paul in the same Table Neither are the Images of Christ and his Saints more fitly any where placed than in Churches for that as ill pictures are apt to raise ill motions in such as behold them so are holy pictures apt to cause in mens minds looking upon them pious thoughts and affections Neither are the simplest persons or very Children amongst us â—o stupid as to think them Gods or to yiâ—ld as our adversaries falsly pretend divine honour unto them as the Painims did anciently to their Idols And indeed the heresie of the Iâ—onoclasts under two or three wicked Emperours troublesome sin some Churches of Greece by Jews and Negromanticks first introduced and chiefly maintained was at length with so full a consent of the whole Christian world condemned and derested as the same Divâ—l surely was powerfull with such hâ—reticks as since again have revived it And as they chiefly detested the Image of our Saviour hanging on his Cross so is the same by Protestants chiefly hated and was at the first rising of their Sect pulled down in all Churches and solemnly burnt as the proper Dagon and God of the Epist ad Philâ—d Papists Whereas that holy Trophy of Christs victory as S. Ignatius calleth it and signe of our Redemption fearfull to our infernall Adversaries vanquished by the Crosse was so holily reverenced by the devouter sort of Christians from the very time of the Apostles as they usually signed their breasts and foreheads with it accounting themselves from all power of Divels protected by it so as Tertuâ—â—ian by an exaggeration affirmed Lib. de cor milit ca. 3. lâ—b 2. ad ux c. 5. Christians in his time by frequent making of this signe to weare out Catech. 4â— 13. their foreheads by which saith St. Cyril Christ triumphed over all infernall powers and made the very signe of Crosse terrible unto them willing therefore all Christians frequently on their breasts and fortheads to signe Lib de Is anima themselves with it And so doth St. Ambrose give the same advise and St. Epist 8. c. 6. Hierom writing to Demetriades a virgin willeth her that the exterminator may have no power to hurt her to guard her self by this sign as by the letter Tau which was a Cross in the old Hebrew Characters made in the Israelites foreheads they were from the Ezech. 9. killing strokes of the Angell protected Tertullian useth the same comparison and so doth Origen asking Lib. contra Narâ—i this question what do Divels feare and tremble more at than to see the Hom. 6. in Exod. signe of the Crosse by which their power was destroyed made faithfully by us St. Cyprian allso saith that Cont. Jud. lib. 1. c. 8. lib. 2. â— 22. Moses held up his armes in forme of a Crosse whilest Joshua overcame Amalek And that Ezechiel shewed how safe we are when in our foreheads we make it Saint Corâ—elius Pope saith that Novatian received not the Holy Ghost because he was never with the Seal of our Lord signed by any Bishop Epist ad Fabium Antiâ—chenum Lib. 4. c. 27. to wit in Confirmation wherein this Signe is essentially used Lactantius declareth the vertue of this Signe in many occasions and especially in dissolving Magicall Incantations and silencing Oracles And Saint Athanasius affirmeth the same to Orat. de incarnat Christi have been proved by many examples Saint Gregory Nazianzene recounteth likewise how Julian the Apostata in an Idolatrous Temple being terrified at the fight of many Devils raised by a Sorcerer before him ad crucem vetusque remedium confugit had recourse to the Orat. 3. in Julian Sign of the Crosse a sure remedy against them at the making thereof the Devils vanished before him Aâ—d to say as Protestants do that Devils fain this fear to make Christians continue in this superstition is a senselesse assertion as if Devils had been carefull that wiâ—ked Julian Christs professed enemy should leave his Superstition or as if that hellish Impostor could so easily deceive Christian Pastours and people using to make that Sign for 1500 years together yea and the Tract 3. in Jo. 36. in Psal 30. concione 3. Serm. 19 de Sanctis Apostles themselves who first as I have said caused this Sign in Administration of Sacraments and all sorts of blessings to be used as is by Saint Augustine in many places expressely affirmed And he who will
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