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 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
So as men may truly say with St. Paul of these men that sowing in the flesh they reaped corruption And if in the mean time you ask them who dispensed with their Vows that of Chastity in particular whereby they were doubly tyed to live continently most of them at least Priests and religious Persons Luther forsooth will tell you for his part in a whole Book together Lib. dè votis that the law of Christ is of Faith alone and bindeth no man to the observance of Vows as not warranted in Scripture unto him Peter Martyr also in a like treatise will make you believe Lib. de â—â—eâ—â— bat â—oâ—â—â— if you list that Vows are Judaical observances and belong not to Christians Zuinglius will answer you that St. Paul dispensed with all Vows of Chastity sufficiently by saying It is better to marry than to burn And Calvin more cholerickly will tell you that Continency ordained In harmonia ad cap. 10. Matt. in cap. 7. 1. Epist ad Coâ—inthios for Priests was an Antichristian Tyranny and Vows of Chastity the Divels nets to ensnare soules pronouncing with great Authority all Christians to be free from the observance of them But St. Paul was not of these mens minde when he pronounced such Widows as had given their faith to 1 Tim. 5. the Church of living chastly and married afterwards to have acquired damnation to themselves and the Apostles as Saint Epiphanius testifieth Heresi 61. taught it to be grande scelus a hainous crime to marry after Chastiâ—y vowed unto God The same also is expressely Can. 6. defined in the great Councel of Calcedon St. Basil likewise and St. Austin on these words of the Psalmist Vow you and render your Vows to God affirm the same and many other chief Fathers have taught that the observance of Vows rightly made is both a natural and divine Obligation seconded by all Schoole divines in that Assertion and particularly St. Chrysostome Epist. 2. writing to Theodorus a faln Monk St. Austin also unto Armenterius one of the same stamp expresly affirm the very thought of wiving after their Vow of Chastity to have been sacrilegious and sinfull in them Concerning their manner of reforming our Church divers great Authors have observed that Luther began not the same in an Apostolical way as a Sheep amongst Wolves but rather as an inraged Woolf seeking to devour the souls and bodies of men together as when for example against Tom. 2. Jenensis 132. the Bishops of Germany he published this roaring Bull Now you Bishops and maâ—ked Devils look to your selves for Martin Luther will publish a Bull of Reformation which will trouble you whosoever shall help to destroy you and root out your Authority are true Christians and Gods Children c. and contrarily such as seek to defend and maintain you are damned persons and Imps of the Devil c. So as presently upon the publication of this Bull the Clowns of Germany armed themselves and invaded the Territories of Bishops not sparing likewise some tâ—mporal Lords supposed to favour them but with such ill successe as more than a hundred thousand of them are said to have been slain in sundry places by troops of expert Souldiers sent against them so little pittied by Luther afterwards as he would have them killed like Dogs without mercy because they had somewhat exceeded his Commission whose railings in the mean time against sundry great Princes and our King Henry the eighth amongst them onely for being opposite to his new Doctrine were scurrill filthy ribauld and wholy unbeseeming the tongue or pen of any Christian man and much more of an Apostolical Person and his especial hatred to the Pope and Church of Rome was such and so impotently expressed by him as should it said he be decreed in a general Councel that Priests might marry I for my part would think him more holy that Tom. 2. Jenensis 214. kâ—pt a Whore or two and would not marry then do as the Councel permitted him and I would counsel all mine to do so Calvin also began his Sect with Rebellion at Genua as the same also was Vide Gasparem Valenbergium cap. 8. maintained in France Scotland Poland and other places and so did Zuinglius with war against his own Country wherein himself was killed and many other armed Ministers with him so unlike were they at their first coming to Apostolical Persons The Vocation likewise of these new Evangelists was neither immediately from God nor mediately from men by any orderly lawful Hâ—b 5. succession from Pastors before them against that of the Apostle No man assumeth honour or spirituall government unto himself but called as Aaron was So Christ glorified not himself to be our high Priest c. and as he was sent by his Father so sent he his Disciples saying unto them As my Father sent me so do I send you And this mission hath been by a continuall succession of Pastors In Locis communibus classe 4. cap. 20. still continued in the Church So as like Theeves they enter not by the doore who intrude themselves into Ecclesiastical Offices and charge of Souls without it Wherefore Luther himself speaking of such as stole into the Office of Preaching being not lawfully sent examine saith he whether they can prove their Vocation for God never sent any man but either by others lawfully called or by miracles able to prove their Vocation no not his Son himself And Writing to the Senate of Melhuse he repeateth the same Doctrine and concludeth that wheresoever God changeth the ordinary maner of calling he alwaies miraculously testifieth his Mission Let then our Adversaries according to this rule tell us whether they were sent mediately by men or immediately Lib. de neâ—essitate reformandi Ecclesiam ad Carolum 5. by God to reform our Church Calvin I know writeth that he and his fellows in a pure zeal of glorifying God and saving Souls were inforced to depart from our Church And Beza affirmeth it to have been lawfull for them to follow an extraordinary calling when no ordinary was to be found or scarcely any But with these answers they satisfie not Luthers demand where are those Miracles wholly necessary to testifie this immediate Vocation Hath now for these hundred years past any Protestant Minister cured so much as a lame Dog to prove his Vocation Wherefore Doctor Seravia in his Defence against Beza writeth thus That Vocation which is immediately from God is never without Miracles and extraordinary signes done in proof thereof For that it is a thing full of danger and all sorts of Hereticks albeit never so absurd may claim it in a like manner and rely upon that alone no man ought to thrust himself into Ecclesiastical Offices Wherefore Bullinger writing against the Anabaptists You pretend saith he to be sent as the Apostles were prove your Vocation by signes and miracles which you will never do wherefore
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
Epist 87. ad Casulanum and antient Ordinations are to be maintained and observed as laws prescribed unto us Neither doth Calvins denial of them to be lawfull because they are not expressed in Scripture derogate any thing at all from the antiently allowed authority of them and the want of them in his reformed or rather deformed Conventicles is a notable blemish unto them insomuch as a great Lord of France beholding another Hâ—gonet Lord his friend after a Pompous Funeral caft like a Dog into the Earth by two ordinary labouring men without any Prayer or Ceremony used in the Burial of him sware that Calvins Religion was like a bald mans head without any hair upon it and another Lord there present said merrily in answer of him not without an Oath that it was a Religion if you will call it so fitter for Beggers than Gentlemen The fifth Controversie Of Protestancy begun here in England under Queen Elizabeth ANd since continued untill now when Puritanism by covert means at home and help of Scottish neighbours abroad came to overtop it and made an open way to the destruction of all setled and constant professions of Faith by the power of such as call themselves Independents as depending on none but themselves in the choice of their Religion Queen Elizabeth intended not this freedome of Sectaries now licensed unto them nor did she of her self so dislike Cathâ—like Religion but that she could have been contented to have continued the same in her kingdome if the Flaw of her Mothers marriage contrary to the Popes order and the act of her own father excluding her from the Crown had not caused King Henry the second of France whose eldest sonne Francis had newly then married Mary Queen of Scotland and next heir to the Crown of Engand to proclaim her a Bastard and resolved to maintain the right of his Daughter in law against her By which unfortunate occasion her ears were opened unto bad Councellors then about her and for their own ends busily perswading her that if the Popes power were still obeyed and Catholick Religion continued among her Subjects she could not have any certain hope of enjoying her Crown quietly and upon this ground chiefly she was moved to change the ancient Religion of her Kingdom which could not be done but in Parliament of which I have seen a daily Relation gotten from Mr. Camden by a Protestant Bishop and lent by him for some daies unto me So as out of the same I can truly affirm that such Burgesses and Knights were cunningly packed out of every Shire and Burrow-town in the lower House as for their incâ—ination to Protestant Religion or other private respects would easily conform themselves to the Queens intentions And amongst the Lords in the higheâ— House many great ones loth to be long absent from their Country Sports or by their first Acts to distaste the young Queen absented themselves from Parliament and gave their Proxies to the old Earl of Arundell a known Catholick and the Duke of Norfolâ—â— his Son in law not doubting but that they would do all things to maintain their Religion against all uncermining thereof But it proved not so for the Earl put in to a vain hope of marrying the Queen when by his age he might have been more than her father and the Duke of Norfolk being neither sound in Religion and for other ends of his own not sincere in his proceedings prevailed by their many Proxiâ—s to exclude the Bishops from sitting in Parliament all holy and learned men able to have turned the businesse as they listed after which Vote passed the Queens party in both houses still prevailed so as not long after new Bishops in place of the old were chosen some come â—râ—m Geneva others out of Germany of different Religions yet contented for honour weâ—lth and wives to joyn in any profession Seven of them were Apostata Monks and Friars and most of the rest meer Lay-men having neither Ordination nor Jurisdiction besides that which the Queen and Parliament could give them commonly therefore called the Parliament Bishops and Patent Prelates I know they have tried many waies and fained an old Record to prove their ordination from Catholick Bishops but it is false as I have received from two certain witnesses the former of them was Doctor Darbishire then Dean of S. of Pauls and Nephew to Doctor Boâ—ner Bishop of London who almost sixty years since lived at Meuse Pont then a holy religious man very aged but perfect in sense and memory who speaking what he knew affirmed to my self and another with me that like good fellows they made themselves Bishops at an Inn because they could â—â—t no true Bishops to consecrate them My other witnesse was a Gentleman of known worth and credit dead not many years since whose Father a chief Judge of this Kingdome visiting Archbishop Heath permitted by Queen Elizabeth his god-childe to live in Surrey at the Parsonage House of Cobham saw a letter sent from Bishop Bonner out of the Marshalsey by one of his Chaplains to the Archbishop read whilest they sate at Dinner together wherein he merrily related the manner how these new Bishops because he had disswaded Oglethorpe Bishop of Carlile from doing it in his Diocesse ordained one another at an Inn where they met together And whilest others laughed at this new manner of consecrating Bishops the Archbishop himself gravely and not without tears expressed his grief to see such a ragged company of men come poor out of Forraign parts and appointed to succeed the old Clergie in rich Deanries Prebendaries and Canons places who had such ill luck in meeting with dishonest Wives as an Ordination was put out by the Queen and Parliament That no woman should for a wife be commended to any Minister without her honesty could be testified withall sufficiently unto him and many who had been Clergie men before were urged either to take Wives or loose their Benefices as many were contento do and follow these Bishops examples The Tenents of Faith imbraced by the Queen and Parliament were Calvinian Doctrines but the form of Church Government was seemingly Catholick and the Title of Lord was to the new Bishops constantly to be continued and all other Officers under them as Deans c. And when some for their own ends would have had the new Bishops put to pensions the Queen would not hear of it as affecting the ancient splendour in her new Clergy And albeit Altars were pulled down and in place of the Masse a Book of Common Prayer ordained yet the Bishops were to keep their habits and the Ministers appointed to use Caps and Surplices for Decencies sake in time of Service much disliked afterwards by Puritans at home and Protestants abroad So that such professors are called usually by them Calvino-papiste Calvinian Papists Samaritans half Jews and half Gentiles And the Queen her self was for such ecclesiastical authority assumed by her so much disliked abroad
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