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
of it more in a generall Councel than in the Pope who hath authority to call and confirm it is an extravagant opinion of some divines and hath little colour of truth in it especially considering that sundry great and general Councels not following the Popes sentence and directions given either by their Letters or Legats in them have perniciously in their Decrees and scandalously erred Whereas it cannot be proved that Popes alone have in their doctrines so failed Neither hath it in former times been held necessary for resolving doubts in matters of faith or for condemning Heresies risen against them to have a generall Councel presently called but Popes alone have commonly performed that Office acknowledged by chief Fathers in all ages to belong unto them so as amongst many others which might here to that purpose be instanced by me St. Hierom writing to Pope Damasus about admiting 3 hypostasies in the deity or not because that word then was of a doubtfull signification tell me saith he whether I shall admit them or not as a sheep I ask help of my Sheapherd I know not Vitalis I refuse to believe Mâ—lesius I am joyned to your beatitude alone c. And in this kinde of language have other antient fathers written to severâ—l Pâ—pâ—s to have quâ—stions and doubts of faiâ—h resolved by them which they would not have done had they not believed our Saviours prayer that their faith should not fail to hâ—ve been heard for them by his eternal Father and that a peculiar assistance of the Holy Ghost was promised unto them The fourth Controversie Of Traditions needfully added into the Canon of Scripture OUr Adversaries under a specious pretence of following in the Doctrine and practice of Faith Gods word alone contained in Scripture seek to overthrow amongst Christians all true belief and Religion for admitting what scriptures they list themselves and interpreting them as they please is in effect to have a Religion of their own making no lesse absurd than if in Kingdomes and Common-wealths Subjects were permitted to interpret laws of themselves without admitting Judges to determine of them or any authentical Declaration of them so as every man may to his own advantage in suits and controversies expound them and defend any cause how bad and unjust soever it be by them And that pretence of Protestants to believe nothing which is not either expressed in Scripture or by a clear immediate consequence gatherable from it is a false brag and purposely devised to exclude the Churches teaching and deceive ignorant people unable to note how ungroundedly and without sence many times texts of Scripture are cited by them to prove their own and impugn our doctrines insomuch as the Catholick and learned Pastor of Chaventon a place alotted unto the Hugonits neer Paris hath in sundry Volumes discovered the fraudulent proceedings of Protestants about maintaining points of their Religion and particularly shewed that no point thereof can be without false Glosses of their own convinced out of Scripture For example when S. Paul affirmeth all scripture divinely inspired to be profitable to teach to correct to instruct in justice that the man of God may be perfect He doth not say as our Adversaires falsly gather from this place that scripture alone can make him perfect in the knowledge of heavenly truth for that revealed and unwritten doctrines may serve likewise to increase this knowledge in him as when S. Paul willed the Galatians to stick firmly to cap. 1. his doctrine by writing or preaching delivered unto them and exhorted the Thessalonians to keep those traditions which either by his Epistles or by 2 Thess 2. speech they had received from him praâ—sing the Corinthians for observing such precepts as he had given unto them When also against Apostolical and certain tradition they urged those texts wherein our Saviour reprehended Pharisaical and wicked doctrines teaching plainly observances against the Law of God sometimes also vain things and of no moment their arguments are meer fopperies and prove nothing against unwritten doctrines such as are the Creed of the Apostlâ—s the translation of the Jewish Sabbath into our Sunday the Feasts of Easter and Pentecost antiently observed not for the celebration of Jewish but Christian mysteries and many other Feasts and Fastâ— kept in the Church from Apostolical tradition the Baptism of Children the matters and forms of Sacraments and many other doctrines and practices of faith not expressed in Scripture Where in the mean time I will ask those mâ—n is it either plainly expressâ—d or by clear consequencies gatheâ—ablâ— from Scripture that the Commandements of God are impossible to be observed that men have no free will to do good or evill that the justâ—st men do mortally offend in their best actions that there is no inherent justice or sanctification in us by heavenly graces communicated unto soules cleansed from sin but that all are holy by Christs justice alone apprehended by faith and imputed only unto them that each faithfull man is by an Act of faith to believe that he shall be saved no lesse surely than Christ himself that Christ dyed for none but the Elect and that others were to have no share in the fruit of his death and passion for us that Christs body and blood are not really and corporally present in the Sacrament but by saith onely that Sacraments of the new law are signes and seals of faith onely no graces are communicated at all to such as receive them and many such Protestants Tenents bâ—sides which have no true ground at all in Scripture for them And in this pretence of gathering and proving the faith out of scriptures onely they imitate many anciâ—nt Hereticks before them So Maximus the Arian as S. Austin in his first In principio book against him recounteth rejecteth the word Homousion because it was not expressed in Scripture and so did Epist 174. Pascentius as the same father recounteth and as S. Gregory Naziâ—nzen relateth of Eunomius he was wont to ask his Christian Adversaries why they did name a God meaning the Holy Ghost not mentioned for such in scripture making so saith he the sacred Act. 3. writings of God a cloak of their impiety Acasius the Arian in the Councel of Selevica used the same words and so did Eutiches in the Councel of Constantinople under Flavianus asking the Fathers therein assembled in what scripture they found expressed that cap. 6. Christ had two Natures conjoyned in his Person neither could he be drawn from those words commonly used by Protestants I follow onely the scriptures and regard not the Fathers Exposition Lib. de natura de gratia cap. 39. of them The Pelagians also as S. Austin citâ—th their words made profession to believe no more than Anathetisma 7. what they read in Scripture So did the Iconomachi or Image-breakers in the second Councel of Nice and the Albigenses said the same to S. Bernard Hom. 66. in Cant. as
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
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
Hebrew and translated by his Grand-childe into Greek as appeareth by his short Prologue before it worthily called by some Authors Panaretes a receptacle to wit or store-house of all vertues fit to instruct all sorts of Persons and containing as I have said of Sapientia Salomons dispersed Sentences diligently by the Author collected held by some also to have been one of the 72. Translators and divinely inspired to write this book cited for Scripture by St. Clement of Alexandâ—ia by Origen Lib. 1. paedagogi c. 8. hom 8. in numer homil 1. in Ezechiel Oâ—at 2. in Julianum by S. Cyprian de opere Elcemosina by S. Athanasius in Synopsi li. de virginitate by S. Basil in regulis disputatis responsione 114. by S. Gregory Nazianzen by S. Epiphanius heresi 76 in Anchorato by S. Hilari by S. Ambrose by S. Chrysostome by S. Austin and sundry in Psal 144 lib. de bono mortis c. 8. other chief Fathers yet able to prevaile nothing at all with men heretically swayed to the contrary So as the Nicene Councels Decree about the Book of Judith is slighted also and regarded nothing at all by them The second Controversie Of Christs Catholick Church in generall not colourably now amongst Protestants The first Part. FOr a good beginning of this Controversie I wish my Reader if he be no Catholick seriously to consider with himself how much it importeth him to finde out Christs true Church and to make himself a member thereof because a Christian man saith S. Austin ought not to fear any thing more than to be separated from Christs mysticall body for that so he remaineth no more a member of him nor can he be quickned with his holy Spirit nor receive any Li. de unit Ecclâ— Light or Life of Grace from him they remain not saith St. Cyprian with God who live not concordiously in the Church of his Son for should any out of the same fry in flames that Death would be no crown of Faith but a punishment of infidelity such may be killed but not crowned This Church was to be that Hill cap. 1. of our Lord prepared on the top of mountains which Esay spake of raised above other hills whereunto the Gentiles should flow as a Sea saying unto each other come let us ascend unto the hill of our Lord and to the house cap. 54. of Jacob to wit Christ and his Church c. willed by the same Prophet to inlarge the place of her Tents to spread out the Curtains of her habitation for that she should increase on the right hand and on the left and cap. 60. that her Seed should possesse the Gentiles that her gates should be open day and night and never shut that the people might enter continually into her that Kings should be her cap. 42. nursing Fathers and Queens her Mothers c. And it cannot be doubted but whatsoever is spoken in the Psalms and Prophets in a hundred severall places concerning the propagation greatnesse glory and continuance of Christs Church and Kingdome here on earth wherein all Psal 71. 2. Princes to the ends thereof were to adore him and Nations serve him hath been and shall be accordingly fulfilled To say therefore as commonly our Adversaries print in their Books and preach in their Pulpits that this once glorious and Catholickly dilated Church of Christ hath fallen away from the true faith and service of him by becomming Antichristian Idolatrous and abominable in her Rights and Superstitions some say 800. some say 1000. some 1360. years together yea and to have declined in her Doctrines from the very time of the Apostles first Planters thereof and onely Enarrat in Psal 101. to have remained in a few hidden Believers of Protestancy but not daring to professe it in our Churches is as S. Austin termed it a most false temerarious blasphemous and witlesse assertion contradicted by many plain Predictions of the Prophets Promises of Christ himself shewing that this City built upon a hill cannot be hidden that this Tabernacle of God placed in the Sun to illuminate the world with the heavenly Rayes of her doctrine cannot be obscured That the bloud of Christ once shed to redeem souls shall never for that purpose be fruitlesse and un-effectuall That Hell gates shall never prevaile to overthrow that building by himself on a rock firmly established against them That Gods Covenant made with men to save the world by his Sons death and passion should never be frustrated and made void by any power of the Devill or wickednesse amongst them Because God himself speaking thereof saith thus The heavens shall Esay c. 9. vanish away like smoak the earth also shall â—remble and wear away like a garment but my salvation shall last for ever and my justice shall never fail and again saith he I will place my tabernacle amongst men and be their God and they shall be my people and the Gentiles shall know that I am their Lord when my sanctification shall be for ever amongst them Daniel likewise speaking of Christ saith That his power shall be an everlasting power and his kingdome shall never be broken or taken from him Cap. 2. Micheas also speaketh most plainly of Christs Church whereunto cap. 4. all people shall flow and our Lord shall raign over them for ever Our Redeemer saith Esay shall come and remove all iniquity from Jacob and this saith God shall be my league my spirit which is in thee speaking to his Son and the words which I cap. 59. have put into thy mouth shall not depart from it nor from the mouth of thy seed nor from the mouth of thy seeds seed from henceforth and for ever Which Texts so plainly proveth the continuance of Christs Church and the truth of heavenly Doctrine therein remaining to the worlds end as Calvin himself in his Exposition thereon writeth thus Here God promised that the Church should never be deprived of that inestimable blessing of being still govern'd by the holy Ghost and maintained in the truth of heavenly doctrine because it would have little availed us to have had the Gospel once preached or the holy Ghost for a time onely given unto us unlesse he remain continually with us c. Wherefore our Lord promised here to remain still with his Church and to have a care that it shall never be deprived of true Doctrine which being Calvins own words may well serve to shew his plain contradictions in other places about the Churches having faln away for many ages together from the truth of heavenly doctrine first planted in her and to prove likewise that all pretended reformers of her catholick and ever continued faith have been impostors onely and produced nought else but hereticall innovations from the first to the last of them For if Christ had a will and power to build this house of God and firm foundation of truth as St.
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
therein of whom Christ said He that heareth Epist 1. c. 4. you heareth me and of whom St. John said He that knoweth God heareth us and ho who knoweth not God heareth us not in this we know the spirit of truth and the spirit of errour Christ having before told his Apostles and such no doubt as succeeded them in the government Joan. 15. of his Church I will send unto you the Holy Ghost and he shall give testimony unto me and so shall you c. joyning so together the inward teaching of the Holy Ghost and outward teaching of the Church both to be embraced and obeyed by all her children For albeit saith St. Austin he uttered all Enarrat in Psal 47. these promises to his Apostles cum illis loquebatur noâ— intelligebat yet speaking to them he meant us also who were to the worlds end to succeed them for whom he prayed and obtained the Holy Ghost of his heavenly Joan. 77. Father not to remain for a time but for ever with them The third Controversie Of the Bishop and Church of Rome NOt as it is the Patriarchial and particular Church of that City but as it is head and chief of all other Churches subjected unto it And I do not here without hearty grief entâ—r into this Controversie whilest I consider with my self how violently and virulently our Adversaries have after the accustomed manner of other Hereticks before them by preaching and writing slanderous untruths made not to men and women only but even unto very children the name of Pope Papistry as they call our Catholick Faith hatefull and scarcely with patience to be mentioned amongst them notwithstanding all learned men know that antiently the Church of Rome hath been for the profession of her faith and glory of her Martyrs renowned above other Churches so as thirty three Bishops successors of S. Peter in that Chair were slain in that City for Christ amidst their flocks and innumerable Martyrs with them after the two chief Apostles Peter and Paul had planted by their preaching and watered with their bloud the true Doctrine of Christ therein thus extolled by Calvin himself after many Lib. 4. insti tut c. 6 â— untruths uttered by him I deny not saith he but that thâ— ancient Fathers do yeeld every where great reverence to the Church of Rome and speak highly of her calling her for honours sake the Apostolical Sâ—e of the West as freer from troubles and more firmly retaining her first Faith than other African or Grecian Churches Wâ—ence it came to passe that holy Bishops injured and driven from their Sees retired thither as unto a Port of Safety and have been from time to time by the Authority of Popes righted and restored to their Churches Others also in questions and doubts of Religion have repaired unto them St. Policarp for example Disciple to John and ordained Bishop of Smyrna by him came to Pope Anicetus about the due observance of Easter aâ— St. Irenâ—us Eusebius and St. Hieâ—â—me have left written And St. Irenaeus after him came to Rome as Tertullian recounteth about condemning some Heresies then nâ—wly rising Origen likewise as St. Hierom testifieth submitted Epist. ad Pâ—machiuÌ„ Ocâ—anum himself to Pope Fabian and recanted some doctrines written by him Saint Cyprian in like manner wrote many Epistles to Pope Cornelius about sundry businesses of his Church and the Novations then beginning to be troublesome unto him St. Athanasius and many other Bishops of Aegypt and Libia together addressed themselves by a most humble and earnest Epistle to Pope Foelix the second to crave of him a true Copy of the Nicene Councel which the Arians had in all places burned and suppressed to demand also a restitution to their several Churches and to be redressed in other wrongs done unto them for that the relief of wronged Bishops and other chief businesses of the Church for the eminency of hiâ— authority over all Churches and Bishops belonged unto him as it had been declared by the Fatherâ— of the Nicene Councel at which some of them selves had been present And accordingly he that will read the Epistles of St. Leo and St. Gregory both surnamed great for that high and holy esteem which the Christian world is known to have had of them shall find them as other Popes had done before to have exercised authority over all Eastern and Western Bishops as Causes happ'ned even Patriarchs themselvâ—s without exception howsoever this certain truth be by Calvin impudently denied Insomuch that the very next Popes to St. Peter so holy in their livâ—s and glorious in their Martyrdomes for Christ that it would be an impious temerity for any man to object as some of our Adversaries have done any affectation of Pride and Ambition unto them are known by the prerogative of their Chair to have both claimed and exercised this Universal Authority Tom. 1. Conciliorum Epis 3. Saint Anacletus for example the fourth Pope after S. Peter hath these words This holy and Apostolical Church of Rome hath obtained not from the Apostles but from our Saviour himself a Supream and eminent power over all Churches and the whole flock of Christ when he said unto the most blessed Apostle Thou art a rock and upon this rock I will build my Church c. S. Victor likewise so claimed this power and exercised the same over other Churches as he excommunicated all Bishops of the lesser Asia for their Judaical and obstinate observance of Easter for which S. Irenaeus blamed him not because he wanted authority but for that he had used therein overmuch severity S. Calixtus in his Epistle ad Benedictum expresly affirmed the Church of Rome needfully to be obeyed and followed by all Churches as Head and chief of them The like authority was challenged and exercised by all these holy Popes living within the first 300. years after Christ Antherus Fabian Lucius Dionysius Foelix the first Marcellus and others Neither were holy Fathers in that time lesse earnest in defending the Supream and Universal Authority of the Roman Church than Popes themselves S. Irenaeus for example calleth Lib. 3. c. 3. the Church of Rome the greatâ—st most antient and best known Church founded by the two most blessed Apostles Peter and Paul c. Whereunto for her more powerfull principality all other Churches were to be conformed in the doctrine of Faith and practice of Religion naming Popes untill this Li. de pudicitia time succeeding each other Tertullian likewise from the succession of Bishops in that See numbred by him prescribeth against Hereticks the truth of Christian Doctrine calling the Bishop of that Church Episcopum Episcoporum Bishop of Bishops and Father of the Catholick Church S. Cyprian in a like manner after he had declared how Christ promised to build his Church on S. Peter and commended the government Lib. de unitat Eccles of his flock unto him saith that albeit all the Apostâ—es received
like Authority from Christ yet that Peter was ordained chief of them and that all faith was from his Chair chiefly to be received saying That no Heresiâ—s would rise in the Church if this one Priests Authority were duly acknowledged and obeyed as it ought to be S. Hilary having praised S. Peter for Can. in Mat. 16. his Confession of Christ cryeth out Oh happy foundation of the Church designed by that new name Cephaâ— a rock imposed on him worthy of that building which shall stand firmly against Hell gates c. Saint Chrysostome in more than ten several Hom. 87 in Jâ— ad populum Antioch 39 42 49. 80. 87. places plainly acknowledgeth the preâ—minency of the Roman Church and Bishop above other Churches and Bishops by the dignity of Peters Chaire therein continued S. Hierome professed himself albeit he lived in the East under other Patriarcks to be a sheep of Peters flock and to be conjoyned Epist. 2. ad Damasum with his Chair and succession of Roman Pastors therein as knowing Lib. 2. c. 51. Christs Church on this Rock to have been raised And S. Austine demanded of Petelian a chief Donatist why dost thou call this Apostolical Chaire the Chair of Pestilence as now our Adversaries do the Seat of Antichrist the Beast of seven heads whereon the Whore of Babylon is said to have ridden not distinguishing between that City and Church therein ever most holy and renowned whilest that City Mistresse of the world when S. John wrote his Apocalips persecuted the same for 300. years together purpled her self with the bloud of Martyrs making all Nations of the earth drunk with the poysonous cup of her Superstitions so as Rome was to the Church of Christ in that City and other places as Babylon was anâ—iâ—ntly to the Jewish Temple a powerfull and hatefull Enemy and is called therefore Babylon by S. Peter in the end of his Epistle when he wrote The Church which is in Babylon saluteth you Which is so clearly acknowledged in her supream and Universal Authority by S. Austine S. Optatus S. Ambrose and a multitude of other Fathers as I could produce here a double Jury of them Wherefore Calvin dissembled and lied notably when in his Epistle to Cardinal Sodalet he pretended to ayme at no other reformation of our Church but to reduce it to that belief and practice of Religion which was in the Greek Church whilest Basil Chrysostome and the Fathers of that time lived and used in the Latine Church whilest Ambrose Austine and Hierome were in it Whereas he rejecteth in innumerable places the coÌ„fessed doctrine both of these and more ancient Fathers and many times with plain conâ—umelies and reproaches vented against them as will appear afâ—erwards in each Controversie When also he professed no lesse fraudulently and falsely to believe and admit of all doctrines and practices embraced in the Church of Rome during the first 500 years after Christ he meant nothing lesse for that when the Belief and practice of the Church in the three first Ages is objected against him and new points of his Doctrine his answer is that even then the Church of Rome was not so pure as it might in all doctrines and practices of Religion be securely followed With the same fraud also he maketh Lib. 4. instit c. 9. num 8. profession to embrace the first four generall Councels as teaching and decreeing nothing but conformable to Scripture Yet wherâ— it is urged against him even in this very Controversie that in all these four Councels the Popes supream and universal authority is plainly acknowledged Chastity injoyned to Priests Vows taught to binde in Conscience and the like points of Catholick doctrine proved out of them he rejecteth their authority farther than it is by Gods word warranted unto him and not onely deniâ—th what they teach of the Popes authority but most impudently averreth many notorious falshoods For example he denith Saint Peters having been at Rome no lesse testified by antient Authors and monuments than that Augustus once raigned in that City and despairing to make good such an impudent assertion he denieth him at least to have been Bishop of that City for 25 years together against the clear testimony of S. Hierom following Eusebius writing In Cronic Anno 44. thus long before him Peter a Galilean by his country the chief Bishop of Christians after he had founded the Church of Anâ—ioch went to Rome where having preached the Gospel as Bishop of that City for twenty five years was crucified there under Nero with his head downwards because himself desired to die so Serm. de SS Petro Paulo And S. Leo of S. Peters first coming to Rome mâ—keth this speech unto him Thou hadst already most blessed Apostle established the Church of Antâ—och and by thy evangelical pâ—eaching converted unto Christs law Pontus Galatia Cappadocia Asia and Bithania when thou broughtest the Trophy of Christs crosse into the Roman arches whether by divine ordination the honour of power and glory of thy passion went before thee that the faith of Christ might there chiefly flourish where the Devils Tyranny had chiefly raged extending from thence thy spirituall Power into more kingdomes and Countries than formerly the Roman Captains by their many conquests had Ser. 3. de assâ—m ejâ—s ad Pontific obtained Christ having especially chosen thee to govern all Nations converted unto him and preferred thee before the other Apostles and governours of his Church when he thrice committed the feeding and government of his flock unto thee and promised to build his Church firmly upon thee Which high Office and Power was no doubt to be extended to all true and lawfull Successors of him For as Christs Church and Flock was still to continue as hath been already proved to the worlds end so were the Governours and government thereof to be in the same manner still continued and not during S. Peters time onely whose authority given by Christ differed in this from that which his fellow Apostles received likewise from him that theirs was delegated onely and to end with their Persons whereas his was ordinary and to be derived so farre as the government of the Church required to his Successors after him which whosoever denieth proudly unto them saith S. Leo he damneth himself but lesseneth not that authority which is given by Christ unto them And that which was uttered by our Savior and understood chiefly of himself may be truly applied unto S. Peter and all lawful Successors of him Vicarial heads and secondary foundations of his Church established on them wherefore he that falleth on this Rock shall be bruised and on whom it falleth it shall crush him For that all such as have at any time heretofore forsaken the unity of this Church and refused obedience to S. Peters Successors in that Chair departing from the faith thereof have dashed themselves against this Rock and onely foamed out their own confusions
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
lesse sure unto him than that Christ himselfe enjoyeth it is a most desperate fancy overthrowing all true Faith and Religion For whereas St. Paul willeth us ad Phil. 2. with feare and trembling to worke out our Salvation and S. Peter willeth Epist 2. c. 1. us to strive by good workes to make sure our vocation and he that standeth iâ— bidden to looke that he fall not these and other like exhortations about fearing Gods Judgements keeping his Commandements walking as Children of Light and the like have no place at all where Calvin's faith is admitted Yea which is more absurd such as have it cannot pray to obtaine of God perseverance in his love and service without being shaken in their most certaine assurance of eternall life prepared for them no lesse surely than for Christ himselfe and why then should they pray for it or any thing belonging to the attaining thereof But from what place of Scripture this particular faith may be gathered by each party conceiving himselfe to have it revealed by the holy Ghost and signed in his heart I could never learne nor any man of Judgement For albeit Christs promises are sweet able to afford great help and comfort unto such as by a true faith and good life doe seek to deserve such eternall blessings as are promised in them yet is there no one of them made unto any man in particular nor as they are made in generall doe they want conditions needfully to be performed for the attaining of them as when Christ said to the young man if thou wilt enter into life keep the Commandementss And when he told his Mat. 5. 19. disciplâ—s you are my friends if you doe these things which I command yeu telling them elswhere that if their justice did not abound more than that of the Scribes and Pharisees they should not enter into the kingdome of heaven requiring so not faith alone but deeds also Because the beginning of eternall life saith S. Ignatius is faith and the Ep. ad Eph. perfect attaining thereof is Charity Tract 3. in Mat. and those saith Origen who have faith without good workes have Lampes without Oyle like those foolish Virgins Faith teacheth us our duties to God but Charity C. in Mat. performeth them St. Hilary affirmeth all men to be saved by rightly believing what God hath revealed and doing what he commandes m. cap. 2. Epist 8. Jac. St. Gregory Nazianzen shew thy faith by workes to be alive and the soyle of your Soul to be fruitfull that you may hope to gather from it a plentitull haryest Remember oÌ„ Christian Catech. 4. 15. saith St. Cyril that in thy judgement thou shalt not by thy faith but by thy workes be saved or condemned They are the oyle which will keepe thy Lamp flaming when the heavenly spouse shall come to call thee But by faith saith St. Chrysostome â—om 9. in we are invited to the wedding feast but Charity is the wedding garment with which we must come cloathed unto it when Calvins particular faith shall prove a fancy The fifteenth Controversie Concerning the Merit of good Workes CAlvin is so great an enemy to the Lib. 3. inst c. 15. n. 5. very name of merit as he wisheth that the ancient Fathers had never troubled the Church and corrupted the true doctrine of Faith by it and he is so farre from granting any power of meriting unto us as he denyâ—th the same unto Christ himself if we simply oppose him to the Judgement of his father his reason is quia non reperitur in homine dignitas qua posset promereri Deum Because there can be Lib. 2. c. â—7 n. 1. found no worth in man to merit of God any thing Using so a Nestorian manner of speaking as if Christ had been man onely and not God also according to St. Paul's words saying that God was in Christ reconciling the world unto himselfe so that by the subsisting of humane nature in a divine person the actions and passions were Theandricall and of an infinite value because an infinit majesty was humbled in humane nature by doing and suffering them for us And that Christ merited by his obedience unto Death and the death of the Crosse the glory of his body and exaltation of his name above all names so as at the name of Jesus all knees in heaven and earth below it likewise should be bowed is by St. Paul expresly affirmed And that question which Calvin propoundeth quibus meritis assequi posset ibid. n. 5. homo ut judex esset mundi caput Angelorum c. Argueth him guilty of folly and blasphemy together as unwilling to have any honour how due soever granted unto God and Man our heavenly Redeemer And I can answer his question in our Saviour's owne Mat. 28. words saying all power in heaven and earth is given unto me thus explicated by Calvin himselfe he speaketh not here of his eternall power but of that which he had newly received when hee was ordained Judge of the world a little before denyed absolutely unto him albeit the continuall cry of Angels and Saints in heaven sheweth this dignity both to have been given unto him and merited by him The Lamb which was slaine is worthy to receive all honour and glory c. But it is no novelty for Calvin to c. 5. n. 3. c. 11. n. 18. cap. 15. n. 3. contradict himselfe by affirming and denying the same thing in a hundred places of his Institutions onely For example in the third book he expresly affirmeth that there can be no justice of faith but where good works and the opinion of merit gained by by them are excluded Albeit before c. 17. n. 1. in his second book he had blamed the overmuch niceness of some who albeit they acknowledge us by Christs merits to be redeemed yet love they not to hear the name of merit pronounced as coÌ„ceiving his grace to be obscured by it But saith he Christs merits lib. 3. cap. 15. n. 3. are foolishly opposed to Gods mercy for betweene subalternated things there is no opposition Gods mercy to wit in freely justifying us and his Sons meriting such mercy for us God in mean time calleth those works done by his help ours and promiseth both to accept and reward them c. good works therefore please God and are not unprofitable unto such as perform them which is Catholick doctrine denied in other places frequently and expressely by him Are there no merits saith S. Augustine of just persons Epist 105. ad Sixtum Yes assuredly because they are just but that they are just proceeded not of their own merits for where grace precedeth not merits cannot follow or be gained by any man so as when God rewardeth our works Epist. 46. he crowneth his own mereies in us and he maketh himself indebted to us not by receiving any thing from us in psal 83.