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
Tables of the Church to perfect the Sacrifice He saith Gaudentius who descended In cap. 2. Exodi from heaven said the Bread which I will give shall be my Flesh who being Lord and Creator of all things aâ— he produceth Corn from the earth to make Bread so both he can and promised of Bread to make his Body And he who of Water made Wine can of Wine make his Bloud c. think not therefore that to be earthly which is heavenly Truth cannot lye c. St. Orat. magna Cateâ—hetica Gregory Nissen likewise biddeth us to consider how Christs Body received in many places â—nd by thousands together can wholly and intirely be communicated â—â—â—â—ch one of them wherefore I do rightly believe Bread by Gods word to be transmuted or wholly changed into thâ— Body of Christ and not to remain both together in the Sacrament as Luther even Harmoniâ— in cap. 26. Matth. in Calvins opinion absurdly affirmed And indeed all the Authorities of ancient Fathers hitherto alledged by me do plainly prove a totall change of Bread into the body and of Wine into the bloud of our Saviour fitly called in the great Laterane councâ—l Transubstantiation And that in the distinct Consecrations of our Saviours Body and Bloud at the Altar under the forms of Bread and Wine is celebrated his misterious Sacrifice according to the order of Melchisedech and foretold by Malachy the Propâ—et is so plainly and frequently testified by Ancientest and Chiefest Fathers of Christs Church as when we cite the Testimonies even of such as lived Lib. de vera reformatione Ecclesiae with the Apostles themselves Calvin passeth on us this mild and modest censure Solemne est istis nebulonibus c. It is the custome of these knaves to rake up out of the ancient Fathers whatsoever hath been written erroniously and â—alsly by them when therefore they object Malachies foretelling a continuall Sacrifice c. We answer saith he that these Fathers also taught Chriâ—â—s bodily presence in the Sacrament but so ridiculously as Reason and Truth inforce us to leave them Could a Devil in humanâ— shape have more proudly or contemptuously censured St. Irenaeus St. Justin St. Cyprian St. Alhanasius St. Chrysostom St. Ambrose St. Hilary St. Augustine and many others chief lights of Christs Church in their time for learning and Sanctity highly renowned And elswhere I see saith he the Fathers Lib. 4. Inâ—it cap. 28. Sect. 11. even the ancientest and chiefest amongst them to have wrested the memory of Christs sacrifice on the Crosse and to have acknowledged therein the face of a renewed oblation more than was agreeable to the institution thereof imitating so the Jewish manner of sacrificing more than Christ ordained or the Gospel permitted as if he alone knew better than all ancient Doctors before him what Christ ordained in his last Suppâ—r even such as had known the Apostles themselves or conversed with some of their chiefest Disciples in his Commentary also on St. Pauls Ep. to cap. 6. v. 9. the Hebrews he hath these words I cannot but wonder to see the ancient Fathers so preoccupated with the opinion of Christs corporall Presence in the Sacrament but aâ— one errour draweth on another when they had forged a sacrifice in the Lords Supper and adulterated thereby the samâ— they laboured to gather colourâ—ble Arguments whereby they might seem to maintain their errour So as mentioning no further his impudent and unchristian boldnesse in accusing so many glorious Saints now raigning with Christ in Heaven of Judaisme Idolatry and Superstition practised by themselves and taught to others I will accept here what he so plainly confesseth that all the ancientest and chiefest Fathers of Christs Church held the reall presence of our Saviour in the Eucharist and acknowledged a true sacrifice in the daily Consecration thereof celebrated still by us after their example and our Saviours institution mentioned also by St. Paul blessing Bread and 1 Cor. 10. Wine and distributing them as the Body and Bloud of our Lord according to S. Irenaeus his words our Lord saying of Bread this is my Body and Lib. 4. c. 32. confessing the Challice which he consecrated to be his bloud taught us a new oblation of the new Testament which the Church having received it from the Apostles offereth to God throughout the whole world as Malachy had foretold c. And not to speak of those ancient Liâ—urgies extant in Greek and Latine under divers Apostles names and proved to have been truly theirs by many grave and learned Authors oneâ—y because Protestants are not pleased for such to accept them I will boldly here affirm that no point or practice of faith can be more faithfully made known and testified by all manners unto us and even in Protestant Authors themselves more plainly confessed than that this great and onely sacrifice of Christians hath still in all ages since Christ even untill this very time both in our Western and those Eastern Churches of Greece Syria Armenia Eâ—ypt and India it self been celebrated so as yearly out of those and other parts of the world Christians come with their Priests unto Jerusalem many thousands of them together having no other publick service of God but the celebration of this sacrifice used amongst them never but in their first Apostolicall Conversions taught unto them and since still retained by them And albeit Nestorisme besides other ancient and condemned heresies have crept in lamentably amongst them yet in a Catholick belief of â—ur Saviours presence in the Sacrament and sacrifice of the Masse ordained by him there is no disagreement at all between them and this concord of many Nations remote from each other and void of all commerce between themselves for many ages together Lib. de Prâ—script according to Tertullians rule non error sed traditio est is no error but tradition still continued amongst them The second Part. FOr proof of the Masse also I could here if Calvins former confession that the ancientest and chiefest Fathers acknowledged and celebrated the same saved me not that labour heap up many pregnant testimonies out of their authenticall works truly collected that being most true which S. Epiphanius affirmed that all the Apostles severally prescribed the order of celebrating this sacrifice And St. Isidorus lib. 2. Officiorum telleth us that the Masse used in his time in these Western parts of the World was according to St. Peters Ordination which mysterious and unbloudy sacrifice albeit in the Host it self and chief Offerer thereof it be all one with the sacrifice of the Crosse yet is it far different in the manner and ceremonies thereof for whereas in that his body and bloud were painfully parted and his death thereby caused in this they are onely by distinct consecrations of them mysteriously severved So as to distinguish these sacrifices we may fitly call that other the sacrifice of our redemption consummated indeed fully by it and this
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
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
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
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
far surpassing mans wit to be conceived making God not onely Author of mens damnation but of those sinnes likewise for which he condemneth them and so consequently a greater Tyrant than ever was amongst men or can be imagined First against plaine authorities of Scripture wherein God is said non Ps 5 volcns iniquitatem no willer of iniquity but a hater of the wicked and all Sap. 14. Ps 44. their impiety That he loveth Justice and hateth all iniquity That his eyes are cleane and cannot approve evill That he delivereth men from temptations but tempteth no man Habac. 1 Jacob 1. Secondly against the light of Faith and Reason together by changing the nature it selfe of Sinne and making it a holy worke as bâ—ing done according to the will of God inciting and moving men unto it taking so away all difference between good and evill actions by making the greatest sins of men Gods especiall works and destroying the high attribute of sanctity in God whereby all his Counsels Will and Works are said to be holy as ever conformable to the highest rule of rectitude his own wisdom to wit and goodnesse which he cannot go against without denying himself in any wicked will or action done by him So as Eusebius said well he amongst Lib. 6. de praepâ—rat Evangilicae men must certainly be the wickedest that will affirm God to move men to commit Adulteries Rapines and other Sins because if this were so not men but their Creator himself should be chiefly Author of sch sins â—nd men not blameable at all in doing them as inforced by him to commit them which seemed so hellish a doctrine to the Magistrates of Bern Calvins next neighbours as under great penalties they have forbidden their Pastors to hold or teach it And Amandus Polanus chief Professor at Basil hath written a whol book against this execrable doctrine And Graverus a chief Lutheran Divine hath in a particular Treatise proved Calvins whole doctrine of Predestination impiam esse absurdissimam to be most wicked and absurd Jacobus Andraeas Luthers successor at Wittenberg hath made the like judgment In Epitome Colloquii Montis gradensis thereof and so have the Tigurin and Bernian Divines in their several confessionâ— of faith Bullinger likewise himself hath particularly impugned it besides other Authors c. And against Calvins horrible doctrine that Christ died onely for the Elect without any benefit at all intended for others by him Hemingius hath written a book intituled De gratia Vniversali of Universall Grace wherein he proveth by many clear texts of Scripture that Christ was sent by his Father to redeem the whole world to save all mankinde to take away the sinnes of the world to call sinners to cleanse them with his blood c. that his death was in it self sufficient to redeem all men made for that purpose by themselves ineffectuall And that nothing can be more certainly and plainly testified in Scripture then that great graces have been given unto many who notwithstanding are damned because they did not rightly and perseverantly make use of them God is good saith S. Austin and Lib. 3. in Julianum de articulis illi fa. so impositis he is just he can save some without any merits because he is good and he cannot without demerits condemn any man because he is just ejus praedestinatio nunquam extra bonitatem nunquam extra justitiam est his predestination ever includeth goodnesse and justice he knoweth before they are done the good and evill actions of all men yet so saith S. Fulgentius as he predestinateth Lib. ad Nonymum the former and the latter are permitted onely by him And this is true generally that he is never angry with any man untill he hath by his iniquity provoked him And when he is said to be Author of evils in Scripture it is to be understood of penall evils and punishments of such as have offended him when likewise he is said to have hardned Pharoahs heart and caused the Egyptians to hate his People to have commanded Simei to revile David these and the like maner of speakings are to be understood not only of permitting such persons to will and do wicked things but of withdrawing also for just causes the light of his grace from them and suffering the Devill more powerfully to tempt them ordaining still to his own greater glory the wickednesse of them Let us not therefore concâ—ive so hardly of him who is mercy goodnesse it self that the onely chief cause why he permitteth mens sinnes to be this that he may punish the Authors of them for albeit amongst other reasons S. Paul assigneth this for one yet are there other causes to be yeilded for his permission as to leave men to the freedome of their own wills to shew greater mercy unto them after they have offended him that his Sons merits may be usefull in his Church by being applied to the remission of mens sins by Sacraments for that purpose ordained by him whose incarnation was by Adams sin as the Church singeth on Easter Eve happily occasioned Blessedly therefore permitted by God not absolutely willed or decreed by him as is by Calvin falsly and wickedly affirmed from whose patient loving and mercifull proceedings towards Sinners here in this world after they have often and hainously offended him we may well gather how far he is now and ever he hath been from hasting his judgments or delighting himself in executing the rigour of his justice on them according to Calvins doctrine against which we Catholicks deny not Gods Predestination and Reprobation of Souls to be chief parts of his generall Providence over Creatures to their severall ends directed by him but acknowledge that by the sormer all ordained to salvation are certainly saved by him and by the latter others are no lesse certainly damned the one is an Act of Gods mercy freely and graciously without any desert at all unto some a-above others afforded by him and the other is an act of Justice and a will to punish such as have offended him that is the Origin and Source of all blessings and meanes of attaining salvation for us in this life prepared as St. Austine hath defined it The other is the cause not of sin as Calvin affirmed but of all pain and punishment due to it that is of Gods free election not supposing any good in our selves before it but this other is neither decreed nor inflicted by God all goodness mercy but for some evill formerly committed Those were not more worthy or better disposed to be chosen by God than these other who made themselves worthy by their ill deeds to be damned by him As those by congruous effectuall graces are holpen unto their lives end to attain Salvation so these others want not sufficient graces helps to be saved with a free liberty of their wills to make use accordingly of them God for his part doth most seriously exhort command by threats likewise and promises seek to draw sinners unto him out of a will to save them so as it must be imputed unto themselves when for their sins they justly deserve to be damned by him And to conclude this doctrine as a crown is prepared according to the merit of such as are freely predestinated chosen so are punishments prepar'd inflicted on those who are reprobated not chosen as by wicked facts they have deserv'd them And herein consists the abyssall depth of Gods mercy to ward his elect that in a like estate of damnation incurr'd by all mankind he will have mercy of some to save them and not of others according to his high pleasure without any wrong at all done to them This doctrine destroyes the dilemma or mad arguument of some careless of their eternall salvation Either I am predestinated or not If I bee sure I am let me doe what I will to be saved If I be not let me live never so holily sure I am to be damned because nether part of this collection is true for if thou art predestinated to glory it must be by living well and serving God as thou should'st do and if thou failest in doing so thou mayst assure thy self that thou art predestinated nor canst thou have any hope to be saved And if thou art not predestinated thou shalt I deny not certainly be dâ—mried but it shall be for thy owne sinfull life which thou mightst have ordered otherwise by Gods grace not denied unto thee and so have come to be predestinated and saved And this free election and predestination of some and not of others to grace glory increasâ—th true piety in holy souls by perfectly subjecting them to the high will and pleasure of God and relying on his grace make them with fear and trembling work their owne salvation and strive as St. Peter willeth them by living well and doing good works to make sure their election not presuming of their owne forces or merits but solidly grounding themselves in an humble confident hope of Gods gracious love and goodnesse for his sons sake and by his inexhausted merits procured for them Leaving his secret judgements unto God himself with love and veneration and without overcuriously diving into them so resolved that during their life whatsoever shall happen unto them afterwards they will strive as they can by the help of his grace to please love and serve him FINIS