by his owne learned Brethrens Confessions or else he must rest silent And this is the reason why the Protestants are so loath to dispute of the Church Since this Question compreheÌ„deth in it selfe diuers points of fact as of its continuall Visibility Antiquity Succession Ordination and Mission of Pastours c. All which Questions receaue their proofes from particular Instances warranted from History by shewing the particular Tymes Persons and other circumstances concerning matter of Fact Animaduersion XXI WE Catholikes charge the Protestants with a vicious Circle of dispute between the Scripture and the spirit and in requitall hereof the Protestants do reciprocally insimulate vs Catholiks within the said vicious circular argumentation betweene the Scripture and the Church Now let vs see whether of vs stand truly chargeable herewith That the Catholikes are free from this kind of arguing I thus proue The Catholikes touching the Scripture and the Church do euer make their proofes in seuerall kinds of Causes and by a partiall manner of proofe and therby do still proue one thing by another more knowne to those persons to whom it is to be proued The actuall assent and beliefe it selfe is wrought wherby we infallibly belieue the Mysteries reuealed though we belieue the verity of the Scriptures reuelation by the authority of the Church propounding the Churches proposition for the authority of the Scriptures reuealing wherby the Scripture reuealing doth giue vs testimony of the Church propounding againe the Church propounding of the Scriptures reuealing Neuerthelesse this reciprocall testimony and proofe is not any proper vicious circle First because it is in diuerso genere causae in diuers kinds of causes for the testimonies of the Scriptures reuelation to the infallibility of the Churches proposition is causa formalis the formall cause by the which we assent to the Churches proposition But the Churches proposition is only Causa conditionalis or as we vse to speake Conditio fine qua non to know the Scriptures Reuelation and so they are reciprocall in a different manner of proofe the one that is Scripture à Priori as including diuine reuelation the other that is the Church à Posteriori required only as a condition The former as a formall precedent Cause the later as a subsequent annexed condition Secondly this reciprocall proofe is not adomnino idem as Aristotle requires to a Circle that is the one is not the totall and sole cause of knowing the other for the Churches proposition is not knowne only by the Scriptures reuelation and not otherwise but also by other proofes signes and testimoâ—ies to wit Miracles Consent Sanctity c. all which conuince that the Churches authority is necessary and infallible to distinguish the true sense of the Scripture from false and to end Controuersies about Scripture But now to cast our eye vpon the Protestants Circle prouing the Scripture by the priuate Spirit and the priuat Spirit from the Scripture it is euident that they proue the Scripture by the Spirit and Spirit by the Scripture in one the same kind of Cause and by one sole whole manner of proofe For demaund of a Protestant how and by what meanes he vnderstaÌ„deth the Scripture He answeres by the Spirit and so knowes the Scripture by the Spirit And aske him by what meanes he knowes he hath the true spirit he answeres the Scripture assures himselfe therof since he is one of the Elect. And thus this his proofe is truly Circular and vicious as being deliuered in eodem genere Causae and omnino ad idem Animaduersion XXII IT is most certaine that Protestants deny all Authorities of all affirmatiue heads making their last refuge to their owne priuaâ— Spirit and Iudgement For example if we insist in the affirmatiue Notes and Marks of the Church to wit vniuersality visibility vnity c. ouâ— aduersaryes as is aboue said discard the testimonyes of all these heads by erecting for Notes the preaching of the word and administration of the Sacraments so reducing to their owne iudgment only when the word is truly preached and the Sacramâ—nts rightly administred Yf in matters of fact we recurre to History I meane concerning visibility Succession vocation c. they reiect this authority by saying Sufficit (g) Whitak contra Duraeum l. 7 p. 478. nobis c. To vs it is sufficient by comparing the Popish opinions with the Scrâ—pture to discouer the disparity of faith betweene them and vs. And as for Historiographers we giue them liberty to wryte what they will If we produce the testimonyes of particular Fathers of the Primitiue Church marke how Luther depresseth them (h) Luth. de seruo arbis 1551. pag. 434. The Fathers of so many ages haue beene plainly blind most ignorant in the Scriptures they haue erred all their life time vnlesse they were amended before their death they were neither Saincts nor pertayning to the Church If we produce Generall Councels they answere saying (i) Petâ—â— Martyr l. de votis pa. 476. As long as we insist in Generall Councels so long we shall continue in the Popish Errors If we passe to Apostolicall Traditions Cartwright in depressing Traditions maintained by S. Austin thus wryteth To (k) Sâ—â— Cartwright in whitgifts defence p. 103. allow S. Austins saying touching Traditions is to bring in popery If we alledge diuers passages of Scripture as out of Toby Ecclesiasticus the Machabees the Protestants with full voyce deny them to be Canonicall and style them only Apocriphal If we take our authorityes out of such books of Scripture as are acknoledged for Scripture on both sydes the Protestants deny the Translation of the Scripture to be true sincere which point appeareth both from the Protestants mutual condemning one anothers translation of Scripture as also from the most bitter censure giuen by our English Puritans against our English Translaiion whereof seuerall books writteÌ„ by them are yet extaÌ„t If we Catholikes proceed further in insisting in the Originall of both the Testaments the Protestants deny that the Originalis are at this present true Thus for example in Math c. 10. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Peter Beza (l) Beza in Annotat noui Testam 1556 denyeth the Originall herein mantayning that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was inserted into the text by some one fauoring the Popes Primacy In like sort (m) Beza vâ—i supra Beza denyeth that the Greeke Originall in Math. 22. is at this present the same as it was penned by the Euangelist mantayning that it is corrupted in fauour of the Realâ— presence If we yet ascending further entrench our selfe in such books of Scripture whose Originals Translations are accepted on ech party as true and incorrupted and tel our Aduersaryes that the whole Church of God in her primitiue and purest tymes interpreted the passages of Scripture in that sense in which they are at this present by the Catholikes alledged the Protestants
done but that which is donne cannot be vndone though it be done freely and contingently Therefore it may be concluded that the Prescience of God imposeth not a necessity to things as foresight or foreknowledg is considered in it selfe neither as it is considered to be the Prescience of God This is proued for as God doth foresee what men will do so he also foreseeth what himselfe will doe but the Prescience of God doth not force God that he will worke or do any thing therefore by the same reason his Prescience doth not force men In like manner the Protestants obiect that Gratia efficax which we Catholikes do grant that it is giuen to diuers men doth destroy Freewill To this I answere with S. Austin that this Gratia efficax hath indeed an infallible certitude but yet hath no necessitude but only ex hypothesi and in this respect it doth not hinder the Freedome of mans Will for though certaine it is that this Gratia efficax will not be reiected yet it is as certaine that it may be reiected And therefore this efficacious grace where it is giuen doth no more induce a necessity or hinder the Freedome of the will then the Prescience or foreknowledg of God doth Animaduersion CXXXVI SOme of our Aduersaries and particularly Luther as is aboue said do thus write The ten (p) Luther ser de Moyse Commandements appertaine not to Christians And againe The ten (q) Fox Act. Mon. p. 1335. Commandements were giuen vs not to do them but to know our Damnation and to call for Mercy And yet more plainly D. Willet writeth The Law remayneth still impossible to be kept by vs through the weaknes of our flesh Neither (r) Willet in Synops Papism pa. 564. doth God giue vs ability to keepe it but Christ hath fulfilled it for vs. Thus these men seeke to free vs from keeping the CoÌ„mandements because say they Christ hath kept them for vs. And may not any man conclude from the same ground that we Christians are not bound to pray at any tyme or to practise Vertue and Piety because Christ hath prayed for vs all and liued a most holy life for vs all Such incentiues to all vice and turpitude in conuersation doth this doctrine beget in the belieuers thereof and therefore the lesse wonder that we find Luther thus to write A (s) Luth. tom 1. wittenberg de captiuit Babilon fol. 74. Christian man is so rich that although â—e would he cannot loose his Saluation by any sâ—nne how great soeuer vnlesse he will not belieue Animaduersion CXXXVII IN setting downe the necessity of the euer Visibility of Christs Church I will not so much insist in the Scriptures or in the authority of the Fathers confirming the same as in the true and ingenious acknowledgment of the learned Protestants thereof which being here once expressed then I will draw a most dangerous and irrepliable inference to the mayne ouerthrow of the Protestants Church Well then to beginâ— We find Caluin thus to write Nan (t) Inst. l. 4. c. 1. Sect. 4. is visibili Ecclesia c. Extra cuius gremium non est speranda peccatorâ—m remissio Out of whose besome we cannot expect any remission of sinneâ— Hâ—nnius giueth his sentence in these words God (u) In his Treatise of Eâ—â—â—will pa. â—1 in all times hath placed his Church is a high place and hath exalted it in the sight of aâ—l â—eople and Nations Iacobus Andraeas that famous Protestant We (x) In his booke against Hosius pag. 210. are not ignorant that the Church must be a visible CoÌ„pany of teachers and hearers Melancthou is most luxuriant in his Sentences of this point who thus writeth Necesse (y) Melanct in Concil Theologi â—art 2. est fateri esse visibilem Ecclesâ—am c. It is necessary to confesse the Church to be visible Whither tendeth then haec portentosa Oratio this monstrous Opinion which denieth the Church to be visible And in another place this Protestant thus further discourseth Whensoeuer (z) In loc com â—dit 15â—â— c dâ— Ecclâ—s we thinke of the Church let vs bâ—hould the Company of such men as are gathered together which is the visible Church neither let vs dreame that the Elect of God are to be found in any other place then in this visible Society c. Neither let vs imagine of any other inâ—isible Church Briefly the said Melancthon vrging seuerall texts of Scripture in proofe of the Churches visibility sayth (a) Melanct vbi supra Hi simâ—â—s loci c. these and such like places of Scripture Non de idaea Platonica sed de Ecclesia visibili loquuntur D. Field thus writeth The (b) Lib. 1. of the Church c. â—0 pag. 19. Persons of whoÌ„ the Church consisteth are visible their profession knowne euen vnto the prophane c. I will conclude with D. Humfrey thus teaching Cur (c) D. Humfrey in his Iesuitis part 2. cap. 3. anxiè curiosè probant quod est à nobis numquam negatum Why do the Papists so painfully seeke to proue that which we neuer denyed And then after he sayth Non enim clunculâ—rij secâ—stus connoçationes sâ—nt Christianae The Society of Christians are not secret meetings And then there speaking of the Church militant he further thus sayth Oportet Ecclesiam essâ— conspicuam Conclusio est clarissima It is a manifest Conclusion that the Church is to be conspicuous and visible Thus far of the learned Protestants confessing the truth touching the euer necessary and vninterrupted visibility of the Church of Christ Now the Deduction which I draw from the premisses is this That seeing the Church of Christ must euer be conspicuous and visible And further seeing that the Protestant Church hath beene wholy latent and inuisible according to the iudgment of some Protestants for the space of this last thousand yeares but by the acknowledgment of other learned Protestants during these last thirteene or foureteene hundred yeares as aboue I haue set downe in our Aduersaries literall authorities and sentences acknowledging so much what other thing then can result out of our Aduersaries owne positions but that the Protestant Church through want of a necessary and vninterrupted visibility is not the true Church of Christ Animaduersion CXXXVIII THat Luther was an Enemy to the Diuinity of Christ and the Blessed Trinity is aboue shewed In this Animaduersion Caluin shal be charged with the like impiety This I proue in that Caluin labours to auoyd detort all such chiefe places of sacred writ as the Ancient Fathers were accustomed to alledge in proofe of Christs Diuinity Now first I will set downe his owne words against the B. Trinity whereof he thus sayth Haec (d) In Ep. 2. ad Polonos in tract Theolog. p 796. precatio Sancta Trinitas vnus Deus miserere nostri mihi non placet barbariem â—mnino sapit This prayer Holy Trinity one God â—aue mercy
discipline and M. Beza J do thinke of them as their writings do deserue but yet I thinke better of the ancient Fathers And with this I end touching the libration or ballancing of the Fathers of the primatiue Church with our Protestant Doctours Animaduersion XLII THere is one sleight vsed by our Aduersaryes which deserues Annotation It is this They are vnwilling openly to breake with the Fathers so long as they can preteÌ„d any shew of coniunction agreement with them Therfore when they fynd any of our Catholike points to be mantayned by the Fathers they gently tearme them Naeuos Nenia and at most Errores blemishes and errours Thus fauorably they depresse in the Fathers our Catholike Doctrines because they would seeme to continue members of the same Church whereof the Fathers were But now they stile the same Opinions and Doctrines as they are belieued by vs no lesse then Heresyes blasphemyes Jdolatry c. thereby to shew that the Members of the Church of Rome are not members of Christs Church This deceitfull and different appellation is precisely kept and practised by the Centuryes Jllyricus Doctour Whytaker and diuers other Protestant Wryters Animaduersion XLIII OVr Aduersaryes deportment towards the Fathers is most full of imposture and deceyte And they vse certaine stepps or gradatious therein For first they labour to euade the authority or testimony of a Father by shaping some seeming answere to it yet still admitting the authority produced Next if the testimony obiected by vs out of any Father be for its perspicuity not capable of any euading answere then they labour to weaken the authority of the said Father by making him seeme to contradict himselfe in some other place of the same point or els to be contradicted therein by other Fathers After this manner doth D. Whitaker in question of Traditions say of (h) D. Whit. l. de Sacr. Script pag. 670. Basill Basilius secum pugnat as also chargeth S. Austin (i) D. Whit. vbi supra â—8â— with the like contrariety in iudgement touching the same doctrine of Traditions But when they are told that it is most improbable that the Fathers being such learned men as they were should without any acknoledged retractation of their former writings crosse themselues in their later wrytings our Aduersaryes then vnmaske themselues plainly calling the Fathers Superstitious blynd and open mantayners of Papistry which poynt shaâ— be made euident by these testimonyes of the Protestants passed vpon them And to begin with Luther he thus writeth of the Fathers in generall The (k) Luth. de seruo arbitrio printed anno 15â—1 pag. 4â—4 Fathers of so many ages haue beene plainly blind and most ignorant in the Scriptures They haue erred all their life tyme and vnlesse they were amended before their deaths they were neither Saints nor pertaining to the Church Melancthon ioyneth hands with Luther herein (l) Melancth in 1. Cor. cap 31. in these words Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning Iustification by fayth increased Ceremonies and deuised peculiar worships With both whome to omit the like condemning speeches of others passed vpon the Fathers conspires D. Whitaker thus scurrilously writing Ex patrum (m) Contra â—uâ—aeum p. 4â—3 erroribus ille Pontificiae religionis Cento consutus est The religion of the Papists is a patched Cloath of the Fatâ—ers â—rrours sowed together Thus â—ar of the seuerall peculiar deliueries of our Aduersaries against the Fathers Animaduersion XLIV TOuching the Controuersy whether the Blessed Virgin was conceaued in Originall sinne such Catholikes as deny the same hould the deniall thereof only as a probable and pious Opinion and not as matter of fayth we therfore are to conceaue that the Sinne of the first Parent is communicated to his Sonnes and posterity three manner of wayes First then the Sonnes of Adam are said to haue sinned in Adam himselfe in that Adam did transgresse the precept of God in Paradise And because the Sonnes of Adam were not then in actu but in potentia only therfore that sinne they contracted not in actu but only in potentia And in this sense it may be said that the B. Virgin sinned in Adam Secondly all the Children of Adam are said to be conceaued in Sinne as soone as the child beginnes to exist in the Mothers Wombe although it be then vnformed and without life because a Man then beginneth truly to exist in respect of one of his parts that part hath its beginning from a corrupt Nature and may be said to be truly vitiated by force of its generation And in this sense also we acknowledg that the Blessed Virgin had her beginning from a corrupt Nature and that by force of such generation it was due that Sinne should be contracted as soone as her Rationall soule was ioyned to her Body The third and last manner whereby men are said to be conceaued in Sinne is when their Soules are inspired into their bodies since at that tyme they beginne properly really to become Men and to haue their Wâ—â— naked of Originall Justice and consequently auerted from God and in it selfe deformed Now touching this third and last kind we hould it most probable that the Soule of the Blessed Virgin euen at the first instant of its creation and infusion into the Body was so without spot of Originall Sinne as that person of hers actually existing had neuer any Sinne she herein differing from all others in that she was freed from Originall Sinne euen in the very instant of her Animation Now here it is to be noted that the texts of Scripture vrged by the Protestants to proue that the Blessed Virgin was conceiued in Originall Sinne haue respect reference only to one or other of the first two kinds touching the propagation of Originall Sinne in Man but they haue not any true reference to this last kynd Animaduersion XLV IT is most wonderfull to obserue the great contempt and little respect our Aduersaryes giue to our Blessed Lady Diuers of theÌ„ speaking of Caluin Beza two Sodomits euen by the Protestants (n) See Schlusselburge l â— fol. 121. l. 1 fol. 93. Confessions with great obseruancy stile them (*) So D Banâ—râ—ss stileth Caluin and Beza in his Suruey of the pretended disâ—ipline M. Caluin M. Beza In like manner speaking of Luther that wicked Monke they feare not to call him the Elias (o) Fox Act. Mon. pa. 416. Conductour Chariot of Jsrael But when they come to name our Blessed Lady who is an intâ—merate Virgin the Queene of Heauen an instrument of mans Redemption the Mother of God and Sauiour of the world most of them bluntly and rudely stile her without any addition of Honour only Mary O contempt most sacrilegious and insufferable Animaduersion XLVI IN the Hymne of our Ladyes office thus begining Aue Mariâ— stella c. two passages much distast our Aduersaryes The first 〈◊〉 this Solue
the supposed answering of those few chosen and picked out by him must serue through the partiality of iudgement in his followers to disgrace all the rest of the Corruptions or falsifications vrged by you Animaduersion LII THe Protestants in falsly alledging the authorityes of Authours do abuse their Readers chiefly foure seuerall wayes First which is the most vsuall by concealing some part of the alledged authority SecoÌ„dly by adding some words of his owne to make the produced Authour or Father to speake like a Protestant Thirdly by transposing the words of an authority thereby to make the sense different from the Authors true meaning Fourthly by a wilfull mistaking or confusion of tymes I will exemplify these foure sorts in the wryting of D. White a great Impostour in his Scripts in his booke called The way to the true Churcâ— Well then the said Protestant in p. 119. oâ— his said Booke produceth a place out of the Rhemists to proue that the Church of Româ— can make that Scripture which is not anâ— vnmake that to be Scripture which is Scripture To proue this he produceth the Rhâ—mists (y) Gaelat 1. thus saying The Scriptures are 〈◊〉 knowne to be true neither are Christians bonâ—â— to receiue them without the attestation of thâ— Church Now heere marke the true wordâ— of the Rhemists and therein obserue his impurity of dealing committed by concealing part of the Sentence iust crossing his intended drift of vrging that authority Their true words are these The Scriptures whicâ— are indeed of the Holy Ghosts inditing being pâ—â— into the Churches triall are found proued anâ— testifyed vnto the World to be such and not maâ—â— true altered or amended by the same Since the Holy Scriptures in themselues were alwayes true before but not so knowne to be to all Christians All these are the words of the Rhemists where you see the wilfull concealement of this Parcell The Scriptures are nâ—â— made true altered or amended by the Church as also that other the Holy Scripturs in themselues were alwaies true meaning without the attestation of the Church Now all that can truly be gathered out of this authority is that the Scriptures though most sacred and true in themselues cannot be so made knowne to vs in which words lyeth the touch of the point without the Churches attestation But how farre off is this from M. Whytes vrging of this place Touching his imposture committed in â—dding of words this one place shall serue Thus then the said D. White produceth Bellarmine in contempt of the Churches authority saying Other meanes may deceiue me but nothing is more knowne nothing more certaine then the Scriptures That it were the greatest madnes in the world not te belieue theÌ„ c. Now in this sentence these words viz. Other meanes may deceiue me are not in Bellarmine but most subtily added to the begining of Bellarmines words and caused to be printed in the same kynd of Character or letter wherein the other words of Bellarmine are printed thereby to make the Reader belieue that they are words of Bellarmine wheras they are added as I about insinuated for the more depressing of the Churches Authority Now the whole sentence of Bellarmine was directed against the Swinkseldians who absolutely denyed Scripture and against whom Bellarmine in that place disputeth Touching the fraud consisting in a cuÌ„ning transposition of words without adding any words to the authority alledged or concealing any parcell therof this example of the foresaid M. Whyte may serue In pag. 344. of his way to the true Church he produceth for the ouerthrow of the religious vse of Images the Councell of Eliberis thus saying No (z) Can. 36. Picture is to be made in the Church lest that be adored which is painted on the walls But the true words of the Canon are these Placâ—â—â— picturas in Ecclesia non habere ne quod coliâ—â— adoretur in parietibus depingatur Jt pleaseth the Councell that pictures should not be in the Church lest that which is worshipped anâ— adored be painted on the Walls The nyce difference in words resteth thus Lest that which is worshipped be painted and as Mâ— Whyte translateth Lest that which is painted be worshipped Where the words of the Councell acknowledging the worship of Images maketh the worship due to them to be the cause why they are not painted on the walls to wit because they were subiect to be defaced either by inuasion of Enemyes or rayne c. Now M. Whites translation only by a subtill transposition of the words imports that Pictures are not to be worshipped at all Lastly concerning the Calumny resting in a wilfull confusion of tymes The said Protestant in pag. 61. for proofe of Priests lawfull mariage produceth a Testimony from Sinesius Bishop of Ptolemais thus writing of himselfe to a friend The sacred hand of Theophilus hath giuen me a wyfe and hereupon Iustify to all men that J will neither forsake her nor priuily as an adulterer keep her Company but I will pray to God to send me by her many and good children This Epistle is at large set downe in (a) Eccl. hist l. 14. c. 55. Nicephorus Now heere tâ—e fraud lyeth that at the tyme when this Epistle was written Sinesius was but a Lay-man but eminent for learning Now after he made himselfe priest and was created Bishop of Ptolemais he euer liued separated from the company of his wyfe as fully appeareth out of Nicephorus in the place aboue alledged Here then the Ministers deceit lyeth in applying that to him as if he had beene then Bishop which was spoken by him being a Layman and so M. White most fraudulently confoundeth those two different tymes together as if all had hapned at one and the same tyme. Animaduersion LIII YF your Aduersary will vant that he will proue all by Scripture only as most of them giue it out they will then force him to draw both his Premisses I meane both his Propositions if so they should be reduced to a forme of Argument from the Scripture alone of which Method within two Arguments at least he is certaine to fayle For if he take either of his Propositions from humane Authority or from naturall Reason you may tell him he leaueth his vndertaken of prouing by Scripture alone and consequently you may deny his force of Argument though Logicall in forme Here I further aduertize that if your Aduersary vndertake the part of an Opponent tye him precisely euer to Oppose which Scene perhaps he being brought to a Non-plus would flyely transferre vpon you In like sort if he taketh vpon him to answere suffer him not to oppose thought he labour so to do to free himselfe from answering Thus be sure that ech of you keepe your chosen Station Animaduersion LIV. IF the Protestant should seeke to expouÌ„d by way of conference of places those words of our Sauiour This is my body this is my Bloud figuratiuely by those other words of his J
spake (e) Luth. tom 7. Wittenberg to him in a base great voice so as he made Luther to sweate his hart to tremble againe the same apppeareth in that Luther saith as is set downe aboue that he was first awake and that then after the Disputation begunne But howsoeuer admit it were but a spirituall fight or Disputation yet in either case the persuasions arguments wherunto Luther heere yealdeth came confessedly from the Diuell what difference then is there whether the Diuell made them to Luther by sensible coÌ„ference or by inward suggestion Animaduersion LIX AS Luther was instructed by the Diuel to impugne the Masse so were Carolostadius and Swinglius two great introducers of Protestancy in those former tymes in like manner indoctrinated by the Diuel against the Masse Touching Carolostadius whom Luther calleth a Man (f) Luth. in loc com Class 5. pag. 47. giuen ouer vnto a reprobate sense This man impugned the Masse vnder pretence of Visions and pretended conferences with God of whome the Booke entituled Conspiracy for pretended reformation thus writeth Carolostadius (g) Luth tom 3. Penens fol. 68. a preacher professing the Gospell c. attributed much to Cabinet teachers and pretended conference with God And yet his pretended visions were but meere Illusions of the Deuill of whom euen Luther thus sayth Carolostadius (h) In Theol. Calu in Prâ—â—em had his expositions from the Deuill As concerning Swinglius whom Conradus Schlusseâ—burg the Protestant calleth a man of vnfortunate memory This man disputed publikly at Zurick for the abolishing of the Masse and receaued confessedly his nightly Instruction by Dâ—eame from an Admonisher (i) So writeth Swinglius of himselfe herein tom 1. l. de sub fid Eucharist fol. 249. whether Black or Whyte sayth he I remember not Which Instruction is acknowledged by Protestants themselues to be a meere Imposture of Satan For thus hath Conradus Schlusselburg left recorded Sole (k) In Theol. Caluinist in â—roaem meridiano clartus est non Deum verum sed Diabolum ipsissimum c. It is more cleare then the Sunne that not the true God but the Deuill himselfe did inspire the Sacramentary Heresy into Swinglius by Dreame Thus far of these three former mayne Impostours I meane Luther Carolostadius and Swinglius all of them receauing their instruction from the Deuill for their abolishing and impugning of the Masse Animaduersion LX. DIuers Aâ—liaphorists or Neutralls in Religion do maintayne that whosoeuer belieueth the Apostles Creed liuing a good life may be saued Now that the Creed cannot be the Boundary or limit of Christian fayth is thus proued First because though the Protestant and the Catholike do indifferently repeat the Creede yet they vnderstand euery Article thereof in a different sense thâ—one from the other For example I belieue 1. in God The Catholike belieues that his God no way cooperateth or worketh sinne in man The Protestant belieues that God doth and therefore Beza sayth that God (l) In his Display of Popish practises p. 102. exciteth the wicked will of one thiefe to kill another And in Iesus 2. Christ his only Sonne The Catholike belieues in Christ who is God of God and equall to his Father who suffered Death quoad sufficientiam for all mankind A Sauiour who died only in Boâ—y and not in Soule Finally a Sauiour who from his first Conception was endued with all knowledge wisdome and prouidence exempt from all ignorance passion and perturbation The Protestant beliâ—ueth in Christ as his Sauiour yet in all these circumstances touching Christ differently from the Catholike Descended 3. into Hell The Catholike by Hell in this place vnderstandeth Limbus Patrum from whence our Sauiour did deliuer the soules of the lust there detayned till his comming But the greatest part of Protestants do vnderstand in this article the graue by the word Hell He 4. ascended into Heauen both the Catholiks and the Protestants do teach that Christ truly in body ascended vp into Heauen whereas the Lutherans (m) Luther bib de sacra Caena Domini tom 2. fol 11â— do teach that Christs Body is in all places with the Diuinity And that therefore it did not after his passion really ascend vp into Heauen it being there both before and after his passion To iudge 5. the quick and the Dead The Catholike belieues that Christ shall so iudge man as that his good works receauing all their force from our Sauiours Passion shal be rewarded The Protestant belieueth that Christ shall reward only a baâ—e and speciall fayth The like disparity of the beliefe of the Articles of the Creed by the Catholike and the Protestant might be exemplifyed in the other following Articles of the Creed here omitted for breuity Only I conclude that seeing it is the sense and not the words only which makes the Creed which Christians ought necessarily to belieue and seeing the Catholike the Protestant bâ—lieue the words therof in different or rather contrary senses therefore it followeth that it is not sufficient for a Christian in respect of fayth only nakedly to belieue the words of the Creed but he is obliged if so he expecteth saluation to belieue the Articles thereof in that sense and in no other wherein the Apostles did dictate them Animaduersion LXI ADmitting that both Protestant and Catholike did belieue the Creed in a true sense yet followeth it not that this beliefe I meane in respect of beliefe only were a sufficient beliefe or fayth for the saluation of Man The reason hereof is this because it is most certaine that there are diuers points of Christian Religion houlden necessarily to be belieued in the iudgment both of the Protestant and Catholike and yet the same points are not contayned or expressed in the Creed And to insist in these following 1. That there are certaine Diuine writings of infallible authority penned by the Holy Ghost which wâ— commonly call the Scriptures of the Old and New Testament 2. That there are spirituall substances which we call Angells and that many thousands of them did fall after their Creation and are become those malignant spirits which we call Deuills 3. That there is any materiall place of Hell for the wicked of which we find nothing in the iudgment of the Protestants seeing they vnderstand the graue by the word Hell in the Creed 4. That the paynes of the damned shal be for all Eternity 5. That Adam presently vpon his Creation did fall from the Grace of God and thereby transferred Originall sinne vpon all mankind 6. That the world was once drowned for sinne which inundation is commonly called Noes floud 7. That our Sauiour whilest he conuersed here vpon earth did worke any miracles 8. That S. Iohn Baptist was our Sauiours precursour or forerunner 9. That our Sauiour did chuse to him certaine Men for his Apostles who first did preach and plant the Christian fayth throughout the whole world 10. That Circumcision
some hundreds and yet remaining to be yearely seene euen with spots of bloud at the chiefe Church in Brussells in the lowe Countryes What can our Aduersaries answere herero Yf they grant the miracle they withall grant the truth of the Doctrine of the Reall Presence To deny it by saying that when one hoast is corrupted through tyme another is secretly thrust in the former place is more then absurd For would the Princes of those Countryes the Lords Bishops Prelates other Religious persons and the whole Communalty suffer themselues to be thus abused from tyme to tyme with such impostures but that they would be most desirous to find out and discry all such wicked stratagemes and deuises Truly I do not see what answere in full weight of Reason can be giuen hereto to conuince the iudgment of any sufficient Man Animaduersion LXXI THat Catholike Religion affordeth Saluation to the Professours thereof is proued seuerall wayes euen from our Aduersaries owne pennes And first Because oâ—â— Aduersaries do reach that the Church oâ— Rome notwithstanding her presumed Eâ—rours is the true Church of Christ consequently her Professours capable of Saâ—uation According hereto thus writeth D. Field (d) L. of the Church c. 46. We doubt not but that Church â—t which the Bishop of Rome with more then Luâ—â—ferlike pryde exalted himselfe was notwithstanding the true Church of God and that it held a sauing profession of the truth in Christ. D. Sâ—â—â— auerreth the same verity in these words (e) In his Defence against Penry pag. 176. you thinke that all the Popish sort wheâ—â— dyed in the popish Church are damned yâ—â— thinke absurdly and do dissent from the iudgment of all learned Protestants With theâ—â— conspireth to omit others D. Couell thâ—â— writing We (f) In his Defence of M. Hooâ—er pag. 77. affirme them of tâ—e Churchâ— Rome to be a part of the true Church of Chriâ—â— and that those that liue dye in that Churcâ— may be saued Another Reason may be taken from the lawfulnes euen in the iudgment of the learned Protestants of Chiâ—dren of Papists as we are stiled whether they be Baptized by Catholike Priests 〈◊〉 Protestant Ministers And the cause of thâ— lawfulnes thereof is deliuered by the Protestants in these words Because (g) So teach the Deuines of Geneua in their propositions and principles disputed at Gen. p. 178. the same is taught by D. Whitgâ—â—fe in 〈◊〉 Defence pa. â—23 by M. Hooker Eccles poâ— l. 3. p. 131. by otheâ— we affirme that those Children are comprehenâ— within the Couenant of eternall life by meanes of the fayth of their Parents A third Reason of the Protestants true iudgment herein concerneth the Fathers of the Primitiue Church in generall who that they liued dyed Papists is most euident by what hath beene confessed aboue by our Aduersaries Now of them Cartwrighâ— thus writeth I (h) Cartwright in his Reply in D. Whitguifts Defence p. 82 doubt not but that diuers Fathers of the Greeke Church who were patrones of Freewill are saued The like charitable opinion of the Fathers though Papists both liuing dying is deliuered by (i) Contra Raâ— Camp pag. 78. D. Whitaker notwithstanding the Fathers Doctrine touching Satisfaction and Merit of Works Finally the Protestants iudgement is also herein manifested in their commonly giuing in their writings and speaches to Austin Ierome Ambrose and the rest whom they acknowledge to Professe and dye in our Catholike fayth and Religion the name and title of Saint as S. Austin S. Jerome c. Animaduersion LXXII YF it be vrged that the Deniall of Freewill for exaÌ„ple was taught by Manicheus and consequently that the Protestant fayth therein is as ancient as those Primitiue tymes It may be replyed that this particular Heretike or that particular Heretike did teach but one or other Protestant Article in those dayes and were sustantly written against for such their Innouations the said Innouatours being Catholike in all other points And therefore you may truâ—â— infer that the vrging of such examples is merely impertinent either for the proofe of the Antiquity of the Protestant Religion or for the Visibility of the Protestant Church in those dayes Animaduersion LXXIII YF you dispute with any Protestant by writing or enterchange of letters write nothing but Matter with as much compendiousneâ— as the Subiect will beare without any Verball Excursions or digressions For this proceeding will force your Aduersary to reply if he will reply to the Maâ—ter For otherwise leauing the materialâ— point which is chiefly issuable and to be handled he will shape a reply to other lesse necessary stuffe deliuered by you And then his Reply must passe abroad by the help of many partiall tongues for a full answere to your whole Discourse Animaduersion LXXIV WHereas you may alledge diuers acknowledged Heresies both in the iudgment of Protestants Catholiks out of the Bookes concerning diuers persons who belieued some few points of Protestancy recorded in the said Bookes here I speake of Wâ—â—ldo Wiclife c. Now if here your Aduersary Disputant doth auouch as many Protestants do that these Heresies were falsly obtruded and fathered vpon the said presumed Protestants by their Enemies you may here reply that to affirme this is against the force of all Reason For seeing the same Bookes do make indifferent mention both of the Protestant opinions and of the other Heresies defended by the same Men either the said Bookes are to be belieued in both or to be reiected concerning both Yf the first then it is certaine that those men did belieue those acknowledged Heresies Yf the later then the said Bookes are not of sufficient authority to proue that there were any Protestants in those ages Animaduersion LXXV IN your proofes drawne from Scripture labour to be much practised in the Protestant Translation of it of which infinite places make for the Catholike Cause euen as the Scripture is translated by the Protestant For this Course gauleth them far more then if you insisted only in the Catholike Translation Animaduersion LXXVI I Will here set downe certaine Obseruations which will easely solue all difficulties or Argument whatsoeuer rising from Scripture or Fathers against Communion vnder one kind only 1. First whereas sundry places of Scripture and Fathers do speake indifferently oâ— only make mention of Communion vnder both kinds or do affirme the vse thereof to be lawfull yet from hence which is the point issuable cannot be inferred any precept of Christ as necessary to Saluation 2. Secondly when such places are vrged which contayne in them a Precept the same places are either vnderstood of Priests who do sacrifice whose bond is different from theirs of the Laity Or els they concerne only the tyme and place when 〈◊〉 where that custome of both kinds was obserued for the custome of the Church whether it be generall in the whole Church or particular in some notable place thereof aâ— in one Country Kingdome
diuine Scriptures yet they are recorded and written in the Monuments of the auncient Authours and in Ecclesiasticall bookes The second reason may be the continuall vse of them For diuers Traditions are in continuall obseruation practise as the Rites and Ceremonyes of administring the Sacraments Holy-dayes appoynted tymes of fasting the Celebration of the Masse and of Diuine office or prayers and such like The third cause are certaine externall Monuments which continue for a most long tyme as most ancient TeÌ„ples or Churches in which are Altars the Holy Fonts for Baptisme the Memorialls or Toumbs of Saincts Crosses Images Ecclesiasticall bookes c. The fourth Reason is Heresy it selfe For God doth wonderfully vse the Enemyes of the Church to the preseruation of the Church For because as in euery age there haue risen vp some Heretyks who haue impugned diuers dogmaticall Traditions of the Church So hath God in ech age raysed certaine learned Orthodoxall Men who that they might better resist the Heretykes haue with most great diligence and labour searched out the Doctrine of the Church and ancient Traditions and haue transmitted them in wryting to all posterity I will ad this following obseruation in fuller warrant of vnwritten Traditions against such who restrayne the proofe of all poynts to the Scripture it selfe To wit that it is one thing for an Article of fayth to be expressed in Scripture Another thing for an Article of fayth to be grounded vpon â—cripture All Christian doctrine is not expressed in Scripture yet euery Christian doctrine is so grounded on Scripture that it may in somâ— sort or other be proued from Scripture And in this sense all Traditions receaued by the vniuersall Church of Christ may be said to be grounded on Scripture since they are grouÌ„ded vpon the authority of the Church admitting them To which Church Christ himselfe hath promised an infallibility of Truth and of not erring according to that Ego vobiscum sum omnibus diebus vsque Consummationem saeculi Math. 18. And againe Portae inferi non praeualebunt aduersum eam Math. 16. to wit against the Church of Christ Animaduersion CLXXXII PRotestancy is proued to be an intentionall thing in it selfe and voyde of all Reall fayth This is proued from the Definition of Fayth giuen by the Apostle thus defining fayth fides est sperandarum substantia rerum argumentum non apparentium That is fayth is the (50) Heb. 11. substance of things to be hoped for the argument of things not appearing This definition sheweth that fayth is a supernaturall Vertue and the Obiect thereof is that which through its owne abstrusenes sublimity cannot be apprehended or conceaued by force of Mans owne wit it transcending all Naturall Reason This we see exemplyfyed in the two supreme Articles of the Trinity and the Incarnation the Mysteryes and difficulties of which transcend all humane reason or light of Nature And hence it is that the Conclusion of the Schoole Deuines is this Quae (51) S. Thomas part 1. 2. quaest 1. fidei sunt non possunt esse scita Now to apply this Yf Protestancy be a supernaturall fayth or els it is no true sauing fayth then the Obiect of this Protestanticall fayth is of that difficult Nature as that Man through the force of Naturall reason only cannot giue any assent thereto without the speciall concurrency of Gods Grace But here I demand that seeing the Obiect of Protestancy as Protestancy is meere Negatiues and denialls as deniall of Reall Presence deniall of Purgatory deniall of Freewill deniall of praying to Saincts briefly deniall of most of the affirmatiue points taught by our Catholike Church here I say I demand what supernaturality or force of Gods speciall concurrency is required that man should giue an assent to these Negations or denyalls Nay I here say that mans naturall reason euen of it selfe without any externaâ—l help is propense and inclyning to belieue these and other such like Negations except the Affirmatiues to those Negations can be conuinced as for true either by Diuine or Humane proofe and Authority Thus it followeth that Protestancy euen from the Definition of Fayth giuen by the Apostle is no supernaturall Fayth but in respect of such a Fayth is a meere Irreality and wast of fayth Animaduersion CLXXXIII THe reasons which S. Thomas Aquinas (52) S. Thom in 3. part quaest 27. Artic 4. doth insist vpon being most probable inducements for freeing the Blessed Virgin Mary from Originall Sinne are these following The first Seeing God did decree to aduance the Blessed Virgin to so supreme dignity that she should excell euen the Angells themselues therfore it was most sutable agreeable that no priuiledg should be conferred vpon any pure Creature which was not conferred vpon the B. Virgin except such a priuiledg were repugnant to the condition state Nature or Sex But to be sanctifyed in the first instant of Creation was giuen to our First Parents As also to be sanctifyed in the first instant of Creation and neuer to be polluted with any Sinne was giuen to the holy Angells But this priuiledg is in no sort repugnant to the condition state Nature or Sex of the B. Virgin Therefore it is a pious thing to belieue that the Mother of God did not want this priuiledge Secondly because that testimony of the Heauenly Spouse ought in all probability to be accomplished and fulfilled in the Blessed Virgin Tota (53) Can. 4. pulchra es amica mea macula non est in te Thirdly because the Mother of Christ hath a singular Affinity and Coniunction with Christ himselfe Fourthly in that the Sonne of God who is the wisdome of the Father did as it were inhabitate in the wombe of the Mother after a most peculiar and wonderfull manner But it is said in holy Scripture In maleuolam (54) Wisdoms c. 1. animam c. Wisdome cannot enter into a wicked hart nor dwell in the body which is subiect to sinne Lastly because as well the honour as the ignominy of the Mother redoundeth to the Sonne Now touching the proofe of the Assumption of our B. Lady both in Body Soule pretermitting the Authority of the (55) S. Ierome writeth a sermon styling it de Eesto assumptionis Mariae The Centurists alledge that S. Austin did write a Book-entituling it de Assumptione Virginis Mariae Ancient Fathers herin I will at this present content my selfe with the Argument of S. Bernard in proofe thereof who thus disputeth Seeing God hath discouered and reuealed the Bodies of many Saincts which lay hid in diuers places that they might be honored of faythful Christians It then ineuitably followeth that if the sacred Body of the Blessed Virgin had beene still on earth he would in like maÌ„ner haue made knowne no doubt in what place or Country it did lye But it not being certainly knowne where that Body or any part thereof is in any place of the world it may irrâ—pliably
mâ—n forcible to wring out Confession then any racâ—â— torment For the proofe of this verity I refer the studious Reader to the Booke of the Protestants Apology where beginning at the Page 684. sâ—quentib at the letter M. in the margent he shall find fyfty at least of our Affirmatiue and Catholike Doctrines defended and maintayned by the most learned Protestants that euer did write I will here only reckon the tiles of diuers of the said Articles so belieued and taught by the Protestants viz. 1. Real presence 2. That Sacraments do confer grace 3. The sufficiency of Chricts corporall Death 4. That Christ descended in soule into Limbus Patrum 5. The continuall Visibility of the Church 6. The Necessity of Good works to Saluation 7. Euangelicall Counsells 8. The Doctrine of vniuersality of Grace 9. That God doth only permit sinne but decreeth it not 10. That men are not certaine of their Election 11. That to Children of the faythfull dying vnbaptized saluation is not promised 12. Free-will 13. That in regard of Christs Passion and promisse our Good works are meritorious 14. TeÌ„porall punishment reserued by God in Iustice after the sinne is remitted 15. Peters Primacy 16. Intercession of Angells 17. Intercession of Saincts 18. Jnuocation of Saincts 19. Vowed Chastity 20. Voluntary â—ouerty Chastity and Obedience 21. Prayer for the Dead 22. Purgatory 23. Limbus Patrum 24. Images in Churches 25. Worshipping of Images 26. Reuerence and bowing at the name of Jesus 27. That the good Works of one may help another 28. Power of a priest to remit sinnes 29. Confession of sinnes 30. Distinction of mortall and veniall sinne 31. The indifferency of Communion vnder one kind 32. Sacrifice of the New Testament according to the Order of Melchisedech 33. The possibâ—lity of the Commandements 34. Transubstantiation 35. That Christ is God of God 36. Thaâ— Christ as Man was from his Natiuity free from Ignorance and was full of knowledg 37 Baptisme of Women and Lay persons in tyme oâ— Necessity 38. Seauen Sacraments 39. Implicitâ— fayth called Fides implicita 40. That Antichrist is yet to come 41. Patronage and protection of certaine Angells ouer certaine Countryes and Kingd mes 42. That the Obseruation of Sunday for our â—abaoth is not alterable 43 That the alteration of the â—aboth from Saturdâ—â— to Sunday not proued by Scripture 44. Set tymes of fasting 45. The true visible Church cannot erre 46. Externall iudgment and not onâ—y Scripture appointed for determining of Contrâ—uersies 47. That the gouerment of the Church is Monarchicall 48. Which is true Scripture determined to vs only by the Church 49. That the Church of Rome is a part of the house of God 50. Vnwritten Traditions besides some other Catholike points taught by the learned Protestants Here now I demand that if the Protestants Proselyts and followers do belieue their Grand-maisters in diuers points of their owne Religion why then should not they belieue the learned Protestants maintayning our Catholike doctrines â—ntâ— abstracting from the authority of the Church both the said seuerall sorts of Protestants do maintayne their contrary Tenets euen with equall and indifferent priuiledg of their owne Priuate Spirit Animaduersion CLXXXVIII AS aboue I compared Luther being Catholike touching manners and Conuersation of Lyfe with Luther being Protestant So heere I will make another comparatiue betweene the Liues of Catholikes and of Protestants And here it is to be obserued that I will not compare the most pious men in former tymes with the best of the Protestants nor the worst men for life of the one Religion with the worst of the other but for the greater confronting of our Aduersaries and aduantage to our Catholike Cause I will compare the declining state of Catholike tymes with the best tymes of Protestancy which is presumed to be at the first entrance and beginning of Protestancy when the first Protestants enioyed the â—rimitiae and first fruites of their Religion This point will be made euident euen from the confessions of the Protestants themselues First then we fynd Luther himself thus to write From (n) Luth in postill super Euangel Dominiâ—ae primae Aduentus the tyme in which the pure Doctrine of the Gospell was first reuealed to light the world hath growne dayly worse Men are more reuengefull couetous licentious then they were euer before in the Papacy With whom Musculus agreeth thus complayning hereof Vt verum (o) Musculus in loc com in cap de Decalog pag. 62. essâ— fateor c. To confesse the truth men are become so vâ—â—ike themselues that whereas in the Pâ—pacy they were religious in their Errours and Superstition now in the light of the knowne truth they are more prophaâ—â— then the very Sonnes of the world I wiâ—â— conclude with the testimony of Erasmus thus discoursing of this point Quos (p) Erasmus Ep. ad fratres Inferioris Germaniae aâ—tea noueram c. Such men as I knew to be before vpright candid modest and sincere in theâ— Conuersation after they had embraced thâ—â— new Sect meaning of the Gospell they iâ—stantly begun to talke of young Women to playâ— dice to leaue of prayer to be most impatient reuengfull of Iniuries and to conclude to abaâ—don all humanity expertus loquor Thus far â—rvsmus And thus much of the balancing oâ— men of these two seuerall Religions Noâ— I heere refer to an indifferent Iudgmenâ— whether it be not a great blemish to Protestancy that it is confessed by the Protâ—stants that the Professours thereof euen 〈◊〉 their best tymes were far worse and moâ— wicked in manners then the Catholikâ—â— their worst and most declyning tymes Animaduersion CLXXXIX THe Protestants much solace themselâ—â— in alledging certaine Texts of Scriptâ—â— in proofe of Iustification by fayth only whâ—â— passages being truly weighed are found 〈◊〉 be most weakely or rather impertineâ—â— alledged as in Math. 9. Thy fayth hath sâ—â— thee Iohn 3 Who belieueth in the Sonne hâ— eternall Lyfe Finally to omit some oâ—â— such seeming Texts Rom. 5. We being â—â—â—fyed by fayth let vs haue peace towards God Tâ— these and such like I answere and deny that it followeth That Fayth only iustifyeth though only Fayth be named For sometymes also other Vertues are only named or the Sacraments For example Luc. 7. we read Many sinnes are forgiuen her because she loued much Iob. 12. Almes deeds freeth from death Rom. 8. By hope we are saued Finally Titus 3. He hath saued vs by the Lawes of regeneration besydes many other such passages And yet no man will gather from theâ—e authorities that Charity or Almesdeeds or Hope or Baptisme do iustiâ—y without Fayth Therfore when many different causes concur to produce one Effect the Scripture ascribeth the same Effect sometymes to one Cause sometymes to another and yet the Scripture doth not intend thereby to signiâ—y that one cause is sufficient without the other causes Now the reason why the Apostle more frequently attributes Iustification to fayth