good prayers is so vehemâ—â—â—â—â—d vnaffected as that I earnestly beseech you euen 〈◊〉 the most precious Passion of our Lord and â—auiour suffered for the cancelling of our sinnes by â—ur owne charitable Disposition towards others for â—resume those words of the Apostle to be imprinted 〈◊〉 your soules (a) Rom. 5. Charitas Dei diffusa est in â—â—ordibus vestris Finally by what is most sacred and holy that yoâ— would vouchsafe now and then your particular remembrance of me either yet aliue or hereafter dead in that your most retired and Religious Memento vsed in the celebration of the most Blessed and Reuerend Sacrifice of the Masse for the expiating of my manyfold sinnes This I humbly beseech this in all prostration of soule I implore and begge aâ— your hands and in such your performance ech of yoâ— iustly may comfort your selues in those words of ouâ— Sauiour Beati (b) Matt. 5. misericordes quoniam ipsi misericordiam consequentur And thus in thâ— good hope thereof I cease referring you to the perusall of the Treatise it selfe Yours in our Lord Iesus N. N. P. MISCELLANIA Contayning certaine Controuersiall Animaduersions Animaduersion I. I WILL begin with the approuall or reiecting what is or hath beene accounted the Scripture or the written Word of God which point concernes the Bookes of Ecclesiasticus Toby Judith Hester Machabees c. Where we are to vnderstand that the Canonicall Scriptures are to vs at this day discerned and made knowne not by that which either the Iewes for a time or certaine Fathers do omit deny or doubt of in their Canon of Scripture but by that which many Fathers do constantly affirme Since otherwise and vpon the conâ—rary ground we might deny with the Lutherans the Epistle of Iames Iude the second of Peter the 2. and 3. of Iohn the Epistle to the Hebrews and the Apocalyps seeing all these bookes (a) Ofiand in Epic. Cent. 4. p. 299. are denied by the Lutherans Now the reason of this Thesis or Proposition is because in the Primitiue Church the Canonicall Scriptures were not generally all at once receaued but in so great a variety of pretended Scriptures great care and search was requisite wherby to determine which Scriptures were Canonicall which not wherby it came to passe that sundry bookes were for the tyme misdoubted oâ— by some Fathers or Councells omitted oâ— not receaued which yet afterwards were vpon greater search and consideration generally acknowledged And according herto D. Bilson Bishop (b) In his suruey of â—hrists suffering printed 1604. pag. 664. of Winchester thus truly sayth The Scriptures were not receaued in all places at once no not in Eusebius his â—yme Animaduersion II. D. Whitakers (c) In his answ to M. Reynolds â—efut p. 2â— 23. and other of our Aduersaries do reiect the former bookes of the Old TestameÌ„t to wit Ecclesiasticus Toby c. because they were not first written in Hebrew and in that they had not for their knowne Authours those whom God had declared to be his Prophets This Argument is weake For it is a rash assertion so to measure the Scriptures by the tongue wherein they are written as to restrayne the Spirit of God to one only language The â—anity of which said assertion is sufficiently disproued by Example of Daniel a great part whereof to wit from cap. 2. vers 4. vâ—que ad â—â—em cap. 7. though not written in Hebrew is yet by our Aduersaries acknowledged for Canonicall And touching the second point of this Argument it cannot be proued that God would direct by his holy Spirit no Authors in their Writings but such as were knowne and also further declared by certaine testimonies to be Prophets For our Aduersaries cannot yet tell who writ the seuerall bookes of Judges the third and fourth of the Kings the two of Chronicles the booke of Ruth and Iob all which bookes neuerthelesse they admit for true and Canonicall Scripture And hereupon it is that D. Whitakers though crossing his former assertion thus writeth (d) L. de sacra Script â—ag 603. Multorum librorum authores ignorantur c. The authors of many bookes of Scripture are vnknowne as of Iosue Ruth Paralipomenon Hester c. Thus he To whose iudgment D. Willet subscribeth saying We (e) In his Synops p. 4. receaue many bokes in the Old Testament the Authours whereof are not perfectly knowne Animaduersion III. AGainst the writings of the Ancient Fathers the Protestants pretend seuerall difficultyes For example D. (f) Contra Duraeum l. 5. p. 300. Kâ—mpu in his Exam. part 1. p. â—4 Whitakers and others obiect against the Epistles of Ignatius that (g) Dial. â— Theodoreâ— and (h) Dial. 3. contra Pâ—lag Ierome do alledge certaine testimonies from Ignatius his Epistle ad Smirnenses which are not found in that or any other of Ignatius his Epistles Wherto I answere First that the Auncient (i) By Austin in Psalm 95. by Tertull. lib. adu Iudaeos versus finem By Iustin in Triphon circa medium Fathers haue in like maner cited this sentence reguauit a ligno Deus as the saying of Dauid in his Psalms which yet is at this day wanting in them And in like manner some Sentences are alledged from Tully and Plato and the same are not to be found in their wrytings now extant Therfore this former Obiection only argueth that certaine parts of Ignatius his Epistles may be lost but maketh nothing against those now remaining In like sort our Aduersaryes do reiect as counterfeyte the writings of Dionysius Arcopagita as confessed to make for our Catholike Doctrine their chiefe argument is in that these his writings are neuer mentioned by Eusebius and Ierome To this may be answered that (k) Euseb hist l. 5. c. 29. Ierom. in Catal. prope init Eusebius Ierome do confesse that there are many bookes and Authors which neuer came to their knowledge A thing not vnlike if we but remember as incident to those precedent tymes the knowne want of printing and great difficulty of Manuscripts through the violent persecutions which then raigned Finally touching the Lyturgies of Chrysostome they vrge it making altogether for seuerall poynts of our Catholike and Roman fayth that as M. Jewell obiecteth (l) Iewell in his repâ—y pag. 10. Chrysostomes Masse prayeth for Pope Nicolas who was Pope seuerall huÌ„dred yeres after Chrysostome that also it prayeth for the Emperour Alexius who liued in like manner many ages after Chrysostome These are but friuolous Cauils For in all ould Lyturgies or Bookes of CoÌ„mon prayer prayer is specially appointed to be made for Princes and Bishops for the names of whom are certayne places reserued which are subiect to alteration according to the change of succeeding tymes and persons The lyke course wherof for Princes we may discerne in the English Communion Booke composed in K. Edwards tyme where according to the change of succeeding gouerment are inserted the names of Queene Elizabeth
concerne Merit of workes as in Luc. 20. and 21. 2. Thess 1. wherein those said words are vsed they translate them To seeme to be worthy or to seeme only to be made worthy therby to weaken such texts for the prouing of Merit of works But in other Texts not touching the Doctrine of Merit they can be content to translate those words truly that is to be worthy and to be worthy indeed as in this Text O how (*) Heb. 20. much sorer punishment shall he be worthy of who treadeth vnderfoote the Sonne of God Thus much for a Tast Animaduersion CLXXIV THe English Protestant Translation of the Bible is not only by the Catholiks ackâ—owledged to be corrupt and impure but â—so by many Protestant themselues M. â—urges thus censureth of that Translation â—ying How (17) M. Burges in his Apology sect 6. shall I approue vnder my haÌ„d 〈◊〉 Translation which hath many omissions many â—dditioÌ„s which sometymes obscureth sometymes peruerteth the sense being sometymes sensles sometymes contrary To whose Iudgment herein subscribe diuers Ministers in their ioint consent thereof in these words A (18) The ministers in their abridgment of a Booke deliuered to king Iames. pag. 11. 12. Translation that taketh away from the Text that addeth to the Text and this sometymes to the changing or obscuring of the meaning of the Holy Ghost And againe A Translation which is absurd and sensles peruerting in many places the meaning of the Holy Ghost All whose Censures herein agree with the like censure of D. Reynolds deliuered in King Iames his presence in Hampton Court who refused to subscribe to the Communion booke because said he it warranted a false corrupt translation of the Bible Now from hence I thus deduce The Protestants by their owne ConfessioÌ„s haue had as yet neuer any true English Translation of the Scriptures Therefore as yet the English Protestants neuer enioyed according to their owne Principles a sufficient and competent Iudge of Controuersies Since admitting the Scripture were the sole Iudge of Controuersyes in fayth yet this of necessity must be vnderstood of the Scripture as it is pure and incorrupt not 〈◊〉 it is impure and abastarded with false Translations From the Scripture I will descend to the English Communion booke or Booke of Common Prayer This Communion booke as it is euen at this present we fynd to be thus condemned by Protestanâ—s Twenty two preachers in London in (19) The Booke is intituled The Petition of twenty two Ministers in London one Petition did thus charge the Common Prayer Booke saying Many things in the Communion Booke are repugnant to the word of God And againe In the Communion Booke there be things of which there is no reasonable sense There is contradiction in it euen in necessary and essentiall points of Religion The holy Scripture is at graced by it A point so euident that D. Couell rebuketh and censureth other Protestants herein saying The (20) D. Couell in his Examen pag. 179. Communion Booke is boldly despised meaning by the Puritans Grosse errours and manifest impietyes meaning in their opinion are in the Communion Booke So he redargueth his owne brethren Now here in like manner as aboue I do thus argue Yf the English Protestants haue had no forme of Common Prayer published to them but such as is repugnant to the Scripture and in which there is contradiction euen in the necessary points of Religion them followeth that euen to this day the ignorant English Protestant neuer prayed to God auayleably For it is Prayer sorting to the word of God and not what is accompanied with errours which is piercing in Gods eaâ—es See here what dangerous Resuâ—tancies proceed to the English Protestants from their own Brethrens Confessions though most true that as yet they enioy not the Scripture as truly translated nor a pâ—ouâ— set forme of Prayer or Communion Booke Animaduersion CLXXV SEeing we who professe the Roman religion are commonly yea often euen by our Aduersaries called Catholikes therfore I will here briefly shew by laying open the Antiquity of that Title how much we are honored by being so styled whereas other false Doctrines commonly take thâ—ir Denomination from the first Authour thereof or from the Doctrine it selfe Well then (21) Cyril Cateâ—his 18. Cyrill thus writeth hereof Si iueris in aliquam vrbem c. Yf thou shalt goe into any Citty thou demaundest not wherâ— is the Church or house of God for euen the Heretikes say they haue the house of God the Church sed petas vbi sit Catholica Ecclesia c. quasi dicas si hoc petas nullus Haereticorum suam Ecclesiam ostendet But thou demaundest where the Catholike Church is for that name is peculiar to this holy Church the mother of vs all as if thou shouldest say if thou demaundest this no Heretike will â—hew to thee his Church Pacianus Christianus (22) In Epist. ad Sympronianum quae est de Nomine Catholico mihi nomen est Catholicus vero cognomen illud me nuncupat istud me ostendit A Christian is my Name a Catholike my surname by the former J am named by this other J am knowne or discerned And againe Catholicum istud nec Marcionem nec Apellem c. This Name Catholike neither doth it sound or meane Marcion or Apelles or Montanus nec haereticos sumit authores neither doth it admit any Hereticall Authours Now on the other syde how Heresies and their Professours take their appellation this one testimony of Chrysostome for greater breuity shall serue Illi habent (23) Chrysost hom 33. in acta Apost ol quosdam à quibus appellantur prout enim Haerefiarchae nomen ita secta vocatur c. Those men meaning Heretikes haue some men from whom they take their Name for as the Name of the Arch-Heretike is so is the sect called Which saying we find verifyed euen at this day by the words Lutheran Swinglian Caluinist c. Now whereas our Aduersaries by way of retortion call vs Papists To this I answere as is aboue in this Treatise touched that this word Papist is not deriued from any knowne Authour or Arch-Heretike as the words Lutheran Swinglian Caluinist c. but from the Pope and such was S. Peter yea Christ himself Add hereto that (24) Homil 33. in Act 4. Chrysostome as if it were by way of foreseeing we should be called Papists sayth Jt is not hurtfull if Catholikes be called by the name of those who gouerne the Church in the name of Christ so that they receaue not their name from any particular man as Heretikes are named Thus S. Chrysostome To conclude it is to be obserued that we are called Papists only by the Lutherans in Germany and Heretikes in some neere Countryes but we are not so called to omit Jtaly and Spayne in Greece Asia Affrike or in the Jndyes Animaduersion CLXXVI THough the many Controuersyes agitated betweene
which we Catholikes call the Sacrament of Extreme Vnction But to proceede further in this point touching the Booke of Common Prayer in those dayes I will alledge the words of M. Done an eminent Protestant who thus writeth hereof Concerning (38) M. Doue in hit persuasion to English Recusants pag. 31. the Booke of Common prayer when the Masse was first put downe K. Henry had his English Liturgy and that was iudged absolute and without exception But when King Edward came to the Crowne that was condemned and another in the place was made which Peter Martyr and Bucer did approue as very consonant to Gods word When Queene Elizabeth began to reigne the former was iudged to be full of imperfections and a new deuised and allowed by consent of the Clergy But about the middle of her reigne we grew weary of that Booke and great meanes hath beene made to abandon that and establish another Which though it was not obtayned yet do we at the least at euery change of Prince change our Booke of CoÌ„mon prayer We be so wanton that we know not what we would haue Thus this ProtestaÌ„t Now from hence I conclude First that Protestancy here in England is not so ancient as from king Edwards dayes Secondly that it was not at perfection in the middle of Queen Elizabeths reigne For if it had then beene perfect and complete there had beene no neede of a new Common prayer-Prayer-Booke For at euery change of the Common booke of prayer there was a change of points of fayth according to which points the former CoÌ„munion Booke was to be reformed corrected And therfore according to the iudgment of men of those tymes it is thus said by M. Parker The day-starre (39) M. Parker against Symbolizing part 2. cap. 5. pag. 4. was not risen so high in their dayes when yet Queene Elizabeth reformed the defects of King Edwards Communion Booke c. Yet so altered (40) Ibidem pag. 37. as that when it was proposed to be confirmed by the Parliament it was refused Animaduersion CLXXVIII THe Doctrine of Recusancy is taught both by Protestants and Catholikes Since both of them hould it a most wicked thing and not to be donne but vnder payne of damnation without finall repentance that a man should communicate only in going to the Church and to heare but a sermon contrary to that Religion which himselfe belieueth to be true For though this Act may seeme to be couered vnder pretence of obseruing the Princes commandement for feare of losing our temporall estates yet in very deed this Act of going to the Church virtually and potentially includeth a conformity in all points to the religion of that Church to the which a Man goeth and so â—t comes to be a dissimulation or rather an absolute Abnegation of that Religion which a man houlds in his soule to be the only true Religion Now that the Protestants do teach the Doctrine of Recusancy I meane not to be present at the sermons or Prayers of a different Religion I proue from (41) Caluin de vitandis superstitionibus extat in tract Theolog. pag. 584. Caluin from the Deuines (42) The Deuines of Germany alledged in this point by Sleydan in Comment Englished l. 7 fol. 87. of Germany from Melancthon (43) Melancth in Concâ— Theolog. pa. 618. from Peter (44) Peter Martyr in his discourse hereof recited in Melancth Treatise de Concil Theolog. p. 394. Martyr and to omit others from D. (45) Wâ—â—eâ— in Synops. printed 1600. pag. 612. 613. c. Willet That the Catholikes do with the like or greater feruour preach and practice thâ— same Doctrine of Recusancy is cleare by the Example in our owne Country where sinne Protestancy was first planted some scores besides of the Laity of Venerable learned priests haue chosen rather to suffâ—â— death in Queene Elizabeth her Reigne then once to goe to the Protestant Church their liues being commonly proffered them if they would conforme themselues and leaue their Recusancy But they loathed such Conditions For the more full proofe of this Verity I add the Testimonies of three most eminent most remarkable Men whose iudgments some yeares past being demanded whether the Catholikes of England might for sauing their goods liuings go to the Protestant Church to heare a Sermon did ioyntly condemne the same as most vnlawfull and impious The men were these Cardinall Bellarmine Cardinall Baronius and Mutiâ—â—Vitellescus now generall of the Order of the Society of Iesus I will heere set downe their owne words The Judgment of Cardinall Bellarmine COnsideratis rationibus pro vtraqueparte allatis existimo non licere viris Catholicis in Anglia Haereticorum adire Ecclesias multó minùs concionibus ipsorum interesse minimè autem omnium cum ipsis in precibus vel Psalmodia alijsque ipsorum Ecclesiasticis ritibus conuenire Ideo propria manu subscripsi Robertus Bellarminus Sanctae R. Ecclesiae Presbyter Cardinalis tituli Sanctae Mariae in via The iudgment of Cardinall Baronius VIsis consideratis quae superiùs diligenti peruestigatione in vtramque partem disputata reiectis omnino exufflatis quae pro parâ—e affirmatiua fuere proposita quòd scilicet liceret Catholicis adire Ecclesias Haereticorum vt superiùs sunt proposita inhaeremus saniori sententie posteriori ab Ecclesia Catholica antiquitùs recepta vsu probata quod scilicet ita facere pâ—â— non liceat quam rogo nostros Catholicos Anglâ—â— amplecti ex animo Caesar Cardinalis Baronius titul SS Nerei Achillei Presb. The iudgmeÌ„t of Mutius Vitellescus then Prouinciall now Generall of the Order of the Jesuits VJdi rationes quae in hoc Scripto pro vtraque parte afferuntur existimo non licere vâ— Catholicis in Anglia Ecclesias Haereticorâ—s adire c. Et puto hoc debere esse extra Contrâ—â—ersiam Mutius Vitellescus Prouincialis Romaâ— Prouin Societatis Iesu Thus much in generall touching the Doctrine of Recusancy mantayned by diueâ— learned Protestants and practised with losâ— of life by many Reuerend Priests here 〈◊〉 England and fortifyed with the iudgmeâ—â— of these three former most learned pious and godly Men. Animaduersion CLXXIX â—He most common abuse in England of taking a second wyfe during the lyfe of â—e first committing fornication induceth â—e to expound those words of our Sauiour â—om whence the offenders herein seeme to â—arrant their sensuall proceedings for thus â—â—r Sauiour in Mathew 19. speaketh Whosoeâ—er shall put away his wyfe except it be for forâ—â—tation and shall marry another doth commit â—dultery from which words our Aduersaâ—es seeme to infer that who doth put away â—s wyfe for fornication and marrieth anoâ—her doth not commit Adultery But this is â—hus answered To wit that this exception 〈◊〉 Fornication is only to shew that for this â—use a man may put away his wyfe for eâ—er but not that he may marry another as 〈◊〉 most playne in 5. Mark c. 10.
to make an Opposition betweeâ— the Scripture and the Fathers maintaining that to follow the iudgment of the Father is to reiect and abandon Scripture thâ—â— themselues are to be pardoned for prefeâ—ring the Scripture before the Fathers Bâ— to this you mâ—y answere that seeing tâ— Fathers do vrge admit and reuerence tâ— Scripture in as high a degree as the Protâ—stants do the mayne question and douâ—â— here is not whether the Scripture is to 〈◊〉 aduanced aboue the Authority of the Fâ—thers which we all Catholikes do fuâ—â— acknowledg should be but only Whethâ—â— the Fathers or the Protestants do more truly expound the Scripture Animaduersion XLI THe Fathers haue many aduantages aâ—â— priuiledges for interpreting of Scriptuâ—â— and for true or perfect fayth of which tâ— Protestants are altogether depriued Firâ—â— the Fathers liued neare to Christ some coâ—uersing with his Apostles others in succeâ—ding ages and therefore more easy it wâ—â— for them to know what exposition wâ—â— then deliuered of the Scriptures and whâ—â— fayth was first preached Add hereto thâ—â— the very practise of their Religion then 〈◊〉 â—â—d the Church then remayning by the â—cknowledgment of our Aduersaries in her â—â—rity of fayth serued as a Comment to â—hem of the Scriptures Secondly diuers of these Fathers euen â—rom their Mothers breasts did suck those â—ongues wherein a great part of the Scripâ—ure was written And therefore they were â—uch aduantaged for picking out the true â—eaning thereof whereas our Aduersaries â—nowledg of the said tongues is gotten onâ—y by Art and Industry which euer subscribes to Nature Thirdly the Fathers deliuered their senâ—ence and interpretation of Scriptures many â—ges before the points of fayth Doctrine 〈◊〉 for which they were vrged were euer brought in question or doubt and therefore what they writ was free from all partiality of iudgment they not knowing what Innouations were to rise in these our dayes Our Protestant Ministers their â—emporall states being wholy interessed â—herein must now of necessity shape the construction of the Scriptures to the maintenance of the Religion now introduced The Fathers though writing in seuerall ages seuerall tongues vpon seuerall occasions do notwithstanding vnanimously conspire together in their writings for non est Deus dissensionis sed pacis and if any one by chance did vary from the rest he was reprehended by them But the Protestants are so contrary in their writings in maintayning meere contradictory and opposite doctrines as is most wonderfull to obserue of which point who seeeketh further to be satisfied let him peruse such bookes as are lately written vpon that subiect The Fathers did cut of all lets and impediments which might hinder either Deuotion or study Hence it is that they imbraced perpetuall Chastity contemned all riches Honours chastized their bodies with fasting prayer and other spirituall disciplines How far different our ProtestaÌ„t Doctours are from such courses I leaue to the world to iudge The Fathers I meane diuers of them did worke many true and stupendious Vide Cyprian serm de lapsis Ambr. de obitu Satyr c. 7. Optat l. cont Donat. Aug. de Ciuit. l. 22. Chrysost cont Gentiles Eusebius l. 7. c. 14. Miracles which gift of exhibiting Miracles God bestoweth only vpon them who are gracious in his sight and who truly serue him But no man can serue God truly with a false fayth The Protestant Doctours neuer yet wrought any one Miracle in confirmation of their Fayth the euidency of which point appeareth from the liberall Confession of the Protestants themselues For D. Fulke thus acknowledgeth Jt is (y) Against the Rhemish Testam in Apoc. c. 13. knowne that Caluin and the rest whom the Papists call Arch-Heretiks do worke no miracles to whose confession D. Sutcliffe subscribeth saying We do (z) In his Examen of D. Kellisons Suruey printed 1606. p. 8. not practise Miracles nor do we teach that the truth of Doctrine is to be confirmed with miracles The Fathers I speake of diuers (a) As Ignatius Polycarpus Cyprian and others of them for professing only their Christian fayth and religion haue endured with inuincible courage and immoueable resolution which they could neuer haue done but only through the particular assistance of the Holy Ghost most exquisite tormeÌ„ts yea Martyrdome it selfe of whom it may be truly said Paradisi clauis sanguis Martyris Our Sectarie Doctours excepting some Mechanicall and ignorant fellows burn't for their obstinacy in Queene Maries tyme are so far from suffering any pressures for professing their fayth as that most of them haue made their Religion a ladder to clyme vp to worldly preferments they by it only enioying as through want of its losing riches honours other such temporall aduancements The Fathers of the Primitiue Church did represent the body of the whole Church of Christ in those tymes For of necessity it must be granted that all the seuerall members of the Church of God did belieue and practise the same Religion which Gregory Theodores Austin Jerome Chrysostome Epiphanius the Gregories the Cyrills Basill Ambrose Hilary Optatus Cyprian Irenaeus Ignatius and the like did teach since in them according to the seuerall ages wherein they liued those words of the Apostle were fulfilled (b) Ephes 4. Christ hath placed iâ— his Church Pastours and Doctours c. Now all this granted it doth ineuitably follow that if the Fathers of those seuerall ages did iointly erre in their interpretation of Scripture and doctrine of fayth and beliefe resulting from thence that then the whole visible Church of Christ did damnably erre in fayth during all those ages but this mainly crosseth both the command as also the promises of Christ the first in those words Dic Ecclesiae (c) Math. 18. the second in that sentence Behould I am with you all dayes euen to the consummation of the world for neither wold Christ euer send men to a false Church nor can he be said to be euer with his Church if he suffer it to professe for many ages a false and erroneous fayth nor vpon such a supposall could the Church be truly stiled Columna (d) 1. Timoth 3.9 firmamentum veritatis Lastly the more learned Protestants do ascribe all Excellency to the Primitiue Church for purity of fayth and consequently to the Fathers and Pastours of the Church of those tymes for thus we find them to write Kempnitius thus sayth We (e) Exa Concil Trid. part 1. pag. 74. doubt not but that the Primitiue Church receaued from the Apostles and Apostolicall men not only the Text of Scripture but also the right and natiue sense thereof D. Iewell The primitiue (f) In his defence of the Apology Church which was vnder the Apostles and Martyrs hath euer beene accounted the purest of all others without exception Finally to contract this point D. Bancroft heretofore the Archbishop of Canterbury thus writeth touching Caluin and Beza For M. Caluin (g) In his Suruey of the pretended
Damnatioâ— And D. Whitaker thus auerreth It (h) Controuers 2. q. 5. cap. 9. is false that Hereticall and Schismaticall Churches are true Churches Thus far of our Aduersaries excluding Papists Anabaptists Arians Heretikes and Schismatiks from the Protestant Church and not acknowledging them to be members thereof nor their Doctrines Protestancy Now we will obserue what change and mutability of iudgment herein our Aduersaries shew at other tymes in willingly embracing all these former sort of men and some others also as good Protestants and in state of Saluation And first of the Papists Luther sayth In (i) In Ep. contra Anabapt the Popery there is true Christianity yea the Kernell of Christianity many pious great Saincts M. Hooker (k) L. Eccles Pol. 3. c. 1â—8 we gladly acknowledg them of Rome to be of the family of Iesus Christ and M. Bunny we (l) In his Treatise of pacification sect 18. are no seuerall Church from the Papists nor they from vs. The Anabaptists are admitted for good Protestants by Oecolampadius saying (m) L. 2. Ep. p. 63. Baptisme is an externall thing which by Law of Charity may be dispensed with And D. (n) In his answere to the Protest Apol. l. 4 cap. 3. sect 10. Morton we Protestants iudge the state of the Anabaptists not to be vtterly desperate The Arians are acknowledged by M. Morton to be of the same Church of which the Protestants are and he giueth his reason in these words Because (o) In his booke of the kingdom of Isâ—ael and the Church pag. â—4 the Arians hould the foundation of the Gospell And M. Hooker seemeth to intimate the same in these words The (p) Eccles Pol. lib. 4 p. 181. Arians in the reformed Churches of Poland c. hereby insinuating that those Protestant Churches of Poland did acknowledg the Arians to be members of their Church Of Idolaters M. Hooker thus fauorably writeth Christians (q) Eccles Pol. l. 3 pag. 1â—0 by externall profession they are all whose marke of recognizance hath in it those things which we haue mentioned yea although they be impious Idolaters wicked Hâ—tikes c. Infideâ—ls are also in our Aduersaâ—â—â— iudgments mâ—mbers of a sauing Churchâ— fayth for thus writeth Swinglius Ethâ—â—â— (r) Swingl Ep Oecolam l. 1. p 39 si piam mentem domi fouerit Christianus 〈◊〉 etiamsi hristum ignoret And hereupon Sâ—â—glius concluâ—eth that (s) Swingâ— tom 2. fol. 118. 559. Hercules Socrates â—ristides are now in Heauen as is in anothâ—â— place shewed Finally the Protestants are 〈◊〉 courteous as that they are content to â—â—corporate Antichrist within their Church 〈◊〉 state of Saluation This I thus proue I◠〈◊〉 ouermuch knowne and diuulged that mâ—ny Protestants do teach with full moutâ— that the Pope is Antichrist Now then let 〈◊〉 see how at other times they write of hiâ— whom they hould to be Antichrist and 〈◊〉 Religion Antichristianity Here then we fâ—â—â— D. Whitaker thus to acknowledg I will (t) D White in his answere to the first Demonstration of D. Sanders not say that from the tyme that Papistry begâ—â— to be Antichristianity the Popes themseâ—â—â— haue beene all damned And yet D. Whitaker 〈◊〉 where confidently auerreth the Pope to be Antichrist In like sort M. Powell hath the like sentence saying I will (u) In his answere to the last Demonstration of D. Sanders in no wise say that all the Popes from the tyme that papistry was first reuealed to be Antichristianity aâ—â— damned Thus much of this point whereby we may discerne the wounderfull and vnheard mutability of our Aduersaries Iudgments touching who are Protestants and Professours of that Church wherein a man may be saued A demonstration vnansâ—erabâ—e â—â—le and irrepliable to proue that the Proâ—â—â—â—ant Church and fayth such as these forâ—â—r men do restrayne or enlarge it is 〈◊〉 capable of Saluation And how then can Christian know if he will rely vpon the â—â—gments of Protestants herein to what 〈◊〉 of Protestants or within what Church 〈◊〉 may range himself for the Saluation of 〈◊〉 Soule Animaduersion LXXXXVIII â—N that there are many Catholike Articles the which the Iewes before the comâ—ing of Christ did belieue therefore it folâ—â—weth euidently that the said Articles canâ—ot be reputed to be Innouations or lately â—â—uented Doctrines but as ancient as the â—ymes before our Sauiours Incarnation I â—ill exemplify in some The Booke Eccleâ—â—asticus admit for the tyme it be not Scripture speaketh directly of our Sauiours â—â—scending into Hell in those words where it â—s said in his person I (x Eccles 24. will pierce through â—â—e sower parts of the Earth J will looke vpon all such as be a sleepe and will lighten all them that â—â—ust in the Lord A saying so pertinent for proofe of Limbus Patrum that D. Whitaker (y) Contra Duraeum l. 8 pag. 5â—7 acknowledging the true sense thereof auoydeth it by saying the Booke is not Canonicall which at this present is impertiâ—ent since here I seeke only to proue the â—â—uth of diuers of our Catholike points as being belieued by the Ancient Iewes before our Sauiours tyme in their writings whether Canonicall or not Canonicall Touching Prayer for the Dead It is warranted by the example of Iudas (z) Machab 2. Machabaeus the true seruant of God as also is taught by Rabbi Simeon who liued before Christ and diuers other ancient Rabbyes Rabbi Simeon thus writing of such as are temporally punished after this life After (a) In lib. Zoar. in cap 13. Genesis they are purged from the filth of their sinnes then doth God cause them to ascend out of that place Touching Gods Induration or hardning of Pharaos hart the Iewish Rabins so conspire in affirming with vs the same to be by Gods permission only and not by his working that Peter (b) Peter Martyr in Epist. ad Roman c. 9. Martyr and Munster (c) Munster in Annot. in Exod. c. 7. do accordingly acknowledg this Exposition Concerning Freewill that place in Eccâ—esiasticus (d) Ecclesiast 1â— to wit Say not thou he hath câ—â—sed me to erre Yf thou wilt thou shalt obserue the Commandements He hath set water and fyre before thee stretch out thy hand to which thou wilt Before man is life and death Good Euâ—â—â— what lyketh him shal be giuen him This testimony I say is so euident for Freewill that D. Whitaker in answere thereto reiecteth the authority saying De loco (e) In resp ad ras Camp rat 1 p. 25. Ecclesiasticiparùm laboro c. J make small account of Ecclesiasticus Philo the learned Iew who liued in Christ his tyme thus writeth Man (f) Philo in lib. quod Deus fit immutabelis hath Freewill to which purpose is extant the Oracle in Deuteronomy I haue placed before thee Lyfe and Death Good and Euill chuse Lyfe Concerning Angells Saints the Booke of Tobias written before Christ is so playne (g) Tob.
exhort the Reader to the perusing of the foresaid Booke Animaduersion CLXI GRammaticall and literall construction of the words of Scripture is euer houlden the best and securest euen in the iudgment of our learned Aduersaries for thus D. Whitaker writes of this point Qui (58) Whitak de sacra scriptura coÌ„tra Bellarm controu 1. q. 4 pa. 381. potest Grammaticum sensum Scripturae vbique assequi is optimè proculdubio Scripturas explanabit atque interpretabitur And Melancthon accordeth thereunto saying (59) Melancth l. 1. Epist. Iusto Ionae pag. 455. Multas magnat res antea inuolutas Syntaxis profert expouit The syntax doth explayne many things afore inuolued with difficulties Lastly to omit others (60) Zanchius de sacra scriptura p. 388. Zanchius the great Protestant much relyeth vpon the Grammaticall and Literall sense of the Scripture Now this principle and ground being granted as in reason it ought to be how great is our Aduantage herein against our Aduersaries who reiecting the Grammaticall and literall Sense of the passages of Scripture by vs insisted vpon do euer seeke to interpret them figuratiuely or allegorically For Example we rest in the Grammaticall sense and construction of that passage This is (61) Mat. 16. my body c. This is my bloud c. In like sort for the Primacy of Peter we vrge the literall sense of that passage Thou (62) Mat. 16. art Peter and vpon this Rock I will build my Church and the Gates of Hell shall not preuaile against it Also for remission of Sinnes by man Whose sinnes (63) Ioan. 20. you shall forgiue they are forgiuen them and whose sinnes you shall retayne they are retayned And more touching works Do you not see that (64) Luc. 3. man is iustifyed by Works and not by fayth only Finally to omit infinit other testimonies that perspicuous place for remitting of Originall sinne by Baptisme Except a man (65) Ioan. 3. be borne againe of Water and the spirit he cannot enter into the Kingdome of Heauen In all which places we do vrge the Grammaticall playne and literall sense whereas our Aduersaries seeke to expound all the said diuine Authorities by figures and Tropes Add hereto that the Protestants in their vrging of Scripture against vs do for the most part alledge it not in its literall or immediat Grammaticall sense but in some secondary sense seconded by Inferences and deductions at most but probable though often absurd and false Animaduersion CLXII THe prayses giuen to S. Austin by the Protestants are most great For first Luther thus speaketh of him Since (66) Luther in tom 7. wittenb fol. 405. the Apostles tymes the Church neuer had a better Doctour then S. Austin And againe After the (67) Luth loc com class p. 45. sacred Scriptures there is no Doctour in the Church who is to be compared to Austin D. Fyeld thus extolleth him Austin the (68) Of the Church l. 3 fol. 170. greatest of all the Fathers and worthiest Deuine the Church of God euer had since the Apostles times D. Couell Austin (69) D. Couell in his answere to Iohn Burges p. 3. was a man far beyond all that euer went before him or shall in likâ—lyhood follow after him both for Diuine and humane learning M. Forrester a Protestant styleth Austin That (70) â—orrester in Monas Tessagraphica c 〈◊〉 proaemio par 3. Monarch of the Fathers S. Austin Gomarus another Protestant thus celebrateth S. Austin (71) Gomarus in his spec verae Ecclesia p. 96. Austin of all the Fathers is houlden most pure in thâ— opinion of all Finally Caluin thus writeth Austin (72) Calu. Instâ—â— l. 3 cap. 3. sect 10. only is sufficient to shew the iudgment of the ancient Church Now in this next place let vs take a view of what Religion S. Austin was I meanâ— whether a Papist as we are termed or a Protestant and this euen from the writingâ— and Confessions of the Protestants themselues And first in proofe that Gods foreknowledge doth not necessitate or restrayne the 〈◊〉 in her actions contrary to the Iudgâ—ent of most Protestants Saint Austin is so â—â—ll therein that Polanus (73) Pol. in his Symphonia c. 2. p. 114. the Proteâ—â—ant alledgeth seueral authorities out of Austin in defence thereof 2. Touching the induration of Pharoes hart â—y God S. Austin teacheth that this was â—nly through Permission and not through â—y Positiue actuall working of God and â—â—erefore this Father is reprehended by Calâ—â—s saying (74) Caluin Inst. l. 2. c. 4. sect 3. Austin was not free from that â—â—erstition where he sayth that Induration â—iâ—â—ration pertaine not to the working of God â—â—to his foreknowledg â— S. Austin is so expresse and euident that Gods Commandements are not impossible that â—elancthon forbeareth not to confesse and â—prehend to vse his owne words Imagiâ—â—tionem (75) Melancthon l. 1. Ep. p. 290. Augustini de impletione legis 4. S. Austin taught that Christ from his â—atiuity was free from Ignorance This is â—â—nfessed by Danaeus the great Protestant 〈◊〉 these words (76) Danaeus respons ad Bellarm. ad 2. Controu c. 1. p. 145. Austin l. 2. c. 29. de pec 〈◊〉 denyeth Christ to haue taken Childrens inâ—â—nities and ignorance which to be false with â—â—ue of so great a man J haue shewed before 5. That Christ after his Death descended inâ— Hell Doctour (77) Bilson in his Suruey of Christs suffering pag. 616. 598. 599. Bilson produceth teâ—â—monies out of S. Austin in proofe thereof 6. That Christ penetrated the Dores when 〈◊〉 came to his disciples so as his body at â—ut tyme was without all circumscription (78) RuÌ„gius in disput 11 ex Epist. ad Cor. 1. fol. 83. Rungius the Protestant affirmeth it to be the doctrine of S. Austin 7. That the Blessed Virgin Mary was assumpted vp into Heauen according to the iudgment of Austin is confessed by the Centurists who professing to set downe a Catalogue of Bookes written by S. Austin do number and place among his other Bookes (79) Centur 5. c. 10. col 1122. one booke thus entituled De Assumptione Viâ—ginis Mariae l. 1. 8. In like sort the Centurists do alledge confesse out of S. Austin touching the Blessed Virgin being free from Originall sinne in this manner As (80) Centur 5. c. 4. col 499. touching Originall sinne forasmuch as concerneth Mary Austin writeth Excepting the holy Virgin Mary of whom in honour of our Lord when we treat of sinnes J will haue no question at all c. This therefore Virgin Mary excepted c. Thus much do the Centurists alledge out of S. Austin 9. That Austin taught that the Blessed Virgin vowed Chastity is confessed by D. Fulke who most scornfully chargeth S. Austin therein with a Non (81) Fulk against the Rhemish Testament in Luc c 1. sequitur saying although S. Austin gathered she vowed
the Catholikes the Protestants afford a most conuincing Argument that both the partyes during their continuaÌ„ce of such their contrary beliefes cannot expect saluation yet this point is made more demonstrable if we insist only in such controuersyes betweene our Aduersaryes and vs the subiect of which are taught by the one syde to be vnder Christ the immediate meanes of our grace saluation and denyed by the other party to be of such force and efficacy for the soules euerlasting Good and consequently in regard of their subiect are one way necessarily to be belieued So as if it be shewed that the Catholikes and the Protestants do mainly dissent in the meanes of obtayning Grace purchasing of Heauen it must of necessity be inferred that both the Catholikes and Protestants continuing in such their different states cannot obtayne Grace and saluation Since Philosophy and naturall Reason teacheth vs that he shall neuer attaine the End he aymeth at who vseth not the same meanes which are only and necessarily instituted to the gaying of the said End Now to come to the Articles of this kynd First Concerning the Sacraments in Generall the Catholikes belieue that all of them where no iust impediment is do conferre Grace vnto the Soule of man by the helpe continuance of which Grace the soule in the end obtaineth its saluation The Protestant doth not ascribe any such supernaturall effect vnto them To come more particularly to the Sacraments Touching Baptisme the Catholikes belieue that Children being borne in Originall Sinne cannot be saued except they be baptized with Water The (25) Caluin and Beza most frequently teach so Protestants belieue that Infants dying vnbaptized may be saued Touching the Sacrament of Penance or Confession the Catholikes belieue that after a Christian hath committed any Mortall Sinne that Sinne cannot be forgiuen him but at least in Voto by confessing the said Sinne to a Priest answerably to that in S. John 20. Whose sinnes you shall forgiue they are forgiuen them c. The ProtestaÌ„ts belieue that neither the Confession of sinnes to man nor the absolution of them giuen by man is necessary for the remitting of them but that it is sufficient to confesse them only to God And thus according to the diuersity of Doctrine either the Protestant for want of this Sacrament after he hath mortally sinned cannot be saued or the Catholikes for wrongfully imposing this yoake vpon Christians do lose their Saluation Touching the most B. Sacrament of the Eucharist The Catholikes belieue that the very body and bloud of Christ do lye latently vnder the formes of bread and wyne Math. 26. and that vnlesse we eate his body and drinke his bloud in the Eucharist we shall not haue lyfe euerlasting Iohn 6. Finally that we are to adore Christ his body in the Eucharist being accompanied there with his Diuinity The Protestants belieue that Christs true body as neuer leauing Heauen cannot possibly be vnder the formes of bread and wyne and consequently they belieue that the reall eating of his body and drinking of his bloud in the Sacrament is not necessary to Saluation finally they hould our adoration of the Sacrament to be open Idolatry Fiftly touching the meanes of our Iustification the Catholikes belieue that not only fayth but works also do iustify The Protestants do ascribe their Iustification only to Fayth and not to works Touching Grace without which a man cannot be saued the Catholikes belieue that God out of the depth of his infinite mercy offereth to euery Christian sufficient Grace whereby he may be saued The Protestants teach that God giueth not sufficient Grace to euery one but to certaine men only and according hereto Beza most blasphemously thus writeth of this point (26) Beza in his Display of Popery pag. 17. 31. 76. 116. c. God decreeth some men to destruction createth to perdition and predestinateth to his hatred destruction Touching the ten Commandements the Catholikes belieue that except a Christian do keepe them he cannot be saued according to our Sauiour Yf thou wilt enter into lyfe keep the Commandments Math. 19. The Protestants do teach an absolute impossibility of keeping them and thereupon Luther thus writeth The ten (27) Luther ser de Moyse Commandements do not belong vnto vs. Finally touching the Pope or Bishop of Rome the Catholikes do belieue that he is vnder Christ the supreme Pastour vpon earth that who do not communicate in Sacraments and Doctrine with him yielding him all true obedience in subiecting their iudgments in Matter of fayth to his sententionall Definitions cannot be saued The Protestants do teach that the Pope is that Antichrist which is deciphered by the (28) 2. Thess 2. c. Apostle and that who so imbraceth his Doctrine or yieldeth their assents to his Cathedrall Decrees cannot be saued Thus far of these points omitting some others of like nature Now here I vrge as aboue Yf these former Doctrines as they are belieued by the Catholikes do immediately concerne Saluation and become necessary meanes thereof then cannot the Protestants as reiecting all such doctrines and all such necessary meanes both in beliefe and practice be saued But if by supposall the said Doctrines be not of that Nature but false in themselues and the contrary Doctrines true then cannot the Catholikes as belieuing false Doctrines immediatly touching mans Saluation and accordingly practizing them be saued From whence it ineuitably followeth that the different Professours of these contrary Doctrines the one part belieuing the other part not belieuing the said Doctrines cannot both be saued Animaduersion CLXXVII SOme Protestants will maintaine that Protestancy for its greater antiquity was at its full and perfect state here in England in King Edwards dayes But this is most vnaduisedly spoken The falsehood of which bold Assertion I proue from the Communion Booke set out in K. Edwards tyme with approbation allowance of Peter Martyr Which Booke was further warranted in King Edwards tyme by Act of Parliament Now this Booke or publike Liturgy of the fayth of England in those dayes being printed in folio by Edward Whitchurch anno 1549. prescribeth that the Eucharist shal be consecrated with the (29) Fol. 265. signe of the Crosse It commandeth consecration (30) Fol. 2â—2 of the Water of Baptisme with the signe of the Crosse In that Booke mention is made of Prayer (31) Fol. 116. for the Dead offering vp of our prayers by (32) Fol. 117. Angells It defendeth Baptisme being giuen by Lay (33) Fol. 119. Persons in tyme of Necessity and the Grace (34) Ibidem of that Sacrament It alloweth Priests absolution of the sick penitent in these words By the authority committed (35) Fol. 142. vnto me I absolue thee of all thy Sinnes It menâ—ioneth a speciall and particular (36) Fol. 143. Confession of the Sicke Penitent Briefly to omit some other points It commandeth the (37) Fol. 143. annoynting of the Sick person
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
effects recurs to the Causes Thus we here see that the soule of man is lyke to God and vnlyke to Beasts Now here the soule of man differeth from God for the soule of man is as is said endued with the light of Jntelligence or vnderstanding but God is the Intelligence or light it selfe The soule runneth by discourse from the Causes to the effects and from the effects to the Causes and thus not without great labour getteth some knowledge God with one simple view or aspect behouldeth all things perfectly The soule of man vnderstandeth those things which do exist and already haue a Being and therefore his knowledge dependeth vpon the being of things God by vnderstanding maketh that things be and herein the existeÌ„ce of things dependeth vpon the knowledg of God The Soule doth with an vncertainty only coniecture of things future God doth no lesse euideÌ„tly discerne things future then things past and present The soule needeth many things to exercise the faculty of vnderstanding as the Obiect the Species the Phanthasma and the like God needeth nothing for euen his Essence it selfe is all things to him and which is more his Essence is to him his vnderstanding To conclude the Soule whiles it is in the Body doth not only see not God neither doth she see the Angells nor herselfe neither doth she properly and truly see any Substance though corporall and in many things she is ignorant and hath a true knowledge but of few things God is ignorant of nothing neither is he in any thing deceaued or erreth according to those words Omnia nuda sunt aperta oculis eius Hebr. c. 4 Fourthly there appeareth in Mans Soule another kind of knowledg which consists not in Speculation but in Action And from hence proceed so many Bookes of Philosophers touching vices and vertues so many Lawes of Princes Magistrats to teach a man to liue well in all which there is discouered an admirable light of Reason in man by the which he most far differeth from Beasts But all these are nothing to the Eternall Law which flourisheth in the mind of the Creatour from whom as from a most streaming fountaine do flow all Lawes and decrees according to those words Vnus (6) Iacob 1. est legislator Judex Deus Fiftly the Soule of Man doth possesse a third kind of knowledg resting in ingâ—niously fabricating and working of things For whereas Beasts do make their Nests Denns c by a certaine instinct euer after the same manner The soule of man as being indued with reason and iudgment hath inuented innumerable Arts by the which she so ouer-ruleth and commandeth ouer all other liuing Creatures as that neither Wings can be safty inough to Birds nor the depth of the water to fishes neither strength to Lyons or Beares but that they all are subiect to be taken by the wit of Mans Soule In like manner the light of the wit of Mans Soule wonderfully shineth in inuenting the Art of Nauigation where it hath taught ships loaden with most heauy burdens not only by the help of Oares to runne as it were but also by meanes of the sayles as with wings to flye Finally to omit diuers other points what dexterity of mans wit appeareth in the Art of picturing or drawing by the which things are so liuely expressed to the Eye as if themselues did truly enioy lyfe But here we may turne our Eye back to God in whom there is the true source of Wisdome the Causer of things what wit appeareth to be in Man all the same is deriued from the said fountayne for if we wonder at mans wit in that it can maister and rule ouer beasts much more we are to admire God to whom all things are obedient And if it seeme strange that man should inuent so many Arts of sayling building of Edifices c. much more strange should it seeme that God by his wisdome power did create Heauen and Earth and all things therein Finally if we rest astonished at the Art of paynting or drawing mens faces and fauours much more cause haue we to rest astonished at the Art of the Creatour who of Earth framed a true liuing Man and from the Rib of the man made the first Woman And this we are to admire with more reason in that what things Man doth make he cannot make without God cooperating with man whereas what things God maketh the same are made only by him without the cooperation or assistance of any other Sixtly The Soule of Man is indued with Freedome of Will which is common to him with God and the Angells and by which man differeth from all other things created This Freedome of Will is an admirable dignity in Mans â—oule yet the worth thereof is far more noble in God For first the freedom of Manswill is weake it also is easely enclined to choose things that are Euill wheras the Freedome of the Diuine Will is most stronge and cannot possibly encline it selfe to any Euill Furthermore our Freedome of wil is indeed so free as that it is able to will or not to will but it is not of power euer to effect that which it willeth or to preuent that which it selfe willeth not according to those words of the Apostle Rom. 7. Non quod volo bonum hoc facio sed quod nolo malum hoc ago But the Freedome of the Will of God is so conioyned with a full and absolute power as that of him it is said Psalm 113. Omnia quaecunque voluit fecit Seâ—uently and lastly The soule of man is after a wounderfull manner in mans body For since the Soule of man is an indiuisible Spirit it is therefore whole in the whole body and whole in euery part therof contrary to the being of the soules of Beasts which are Materiall and extended to the extension of their bodyes Thus the Soule of Man replenisheth the whole body yet it possesseth no place in the body and when the body doth increase the Soule doth not increase but beginneth to be there where afore it was not And if a member of the body be cut of or become withered dry the Soule is not lessened nor dryed but ceaseth to be in that member wherein afore it was without any detriment or maymednes thereof This is the true glasse of the existence of God in things created for God is an indiuisible Spirit and yet replenisheth the whole world and all the parts thereof yet possesseth he no place but is whole in the whole world and whole in euery part therof And when a new creature is produced God beginneth to be in it neither yet is God moued â—nd when any creature is destroied or dyeth God is not thereby destroyed or dyeth but ceaseth to be there this without any Motion of place Thus in these former pointe God and the Soule of Man do agree But in many other points God as there is iust Reason hath the prerogatiue and preheminence
MISCELLANIA OR A TREATISE Contayning Two Hundred Controuersiall Animaduersions conducing to the study of English Controuersies in Fayth and Religion VVritten by N. N. P. And dedicated to the yonger sort of Catholike Priests and other students in the English Seminaries beyond the Seas With a Pareneticall Conclusion vnto the said Men. Praedica Verbum insta opportunè importunè argue obsecra increpa in omni patientia doctrina 2. Tim. 4. Printed Anno M.DC.XL To the yonger sort of Reuerend and Vertuous Cath. Priestes and Students in the English Seminaries REVEREND and Vertuous men though I hope that this ensuing Treatise will become profitable to diuers of the Catholike Laity yet ingenuously I confesse that it was chiefly and principâ—lly vndeâ—taken for the aduancement of your Studies in Câ—ntrouersies of Fayth I meane onâ—â— such of you who haue spent your last yeares in â—umane learning and points of School-Diuinity â—nd are therefore in regard of such your want of riâ—â—rage as yet litle conuersant in Controuersies of fayth ventilated at this day betweene the Catholike and the Protestant To those others of your owne function which are of full and great yeares this Discourse I confesse is lesse seruiceable since themselues through their owne reading are no doubt well acquainted with most of the Animaduersions â—ere set downe and therefore I would not haue any such graue and learned men thinke that I adresse this Worke vnto them for their further benefit for I willingly grant that though my selfe be of their owne course of lyfe I shall be euer ready rather to be instructed by them then vndertake to instruct any of them Touching the Subiect of this Treatise it contayneth certaine Controuersiall Animaduersions for so I here call them about Matteâ—s of Religion These Animaduersions are of most different aâ—d seuerall points and in regard of such their diuersiâ—y they can hardly be reduced to any certaine Heads 〈◊〉 can be set downe in any praecise Method with mâ—tuall dependency one to the other And therefore iâ— regard of the want of such Method I haue entituled the whole Worke Miscellania as being a mixture of things in themselues heterogeniouâ— and of different natures And although some of them might as touching the same point be ranged and set downe togeather and this chiefly in those which do concerne the Reall Presence yet I haue purposely for the most part marshalled them in different places the better to obserue the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 required in the tâ—aâ— Method of Miscellania that so no one part of 〈◊〉 Booke shall differ in foâ—me from the rest or frâ—â— the whole imitating herein the vsuall Order of Eâ—grams whose Method in setting them downe coâ—sists in not obseruing of Method There except ceâ—taine Animaduersions in defence and proofe of 〈◊〉 Deity and of the Immortality of the Soule iâ— the end of the Booke which I haue thought exâ—â—dient to amasse together against such Men wâ—â— mâ—â—ke their Infidelity vnder the â—ecture of Protestancy And as these Animaduersions being promiscuously deliuered without any punctuall order do in part resemble a great plot of ground not deuided into any certaine beds or quarters wherin confusedly and scatteringly grow many flowers of different kinds odours So here you shall find sparsedly Obseruations of so many points in number and of such different Natures as that I hold it more conuenient to refer the Reader immediatly to the peâ—using of them then to particularize but any few â—eads in this Dedicatory Epistle Let no man muse at this vnexpected Method We see the world in most things is extrauagant the Method here vsed is also through a kind of necessity extrauagant and thus I am forced at this present to humour the World And I adde hereto that â—â—e vncertanity contayned in this Method may beget 〈◊〉 the Reader as often it doth in Bookes of this naâ—â—re and forme an inquisitiue desire to see what â—lloweth in ech ensuing Animaduersion as presâ—ming them to be of different Subiects and so may â—ore easely draw on the Reader to the perusall of the whole Treatise This Rapsody of Obseruaions if it be lawfull so far to impropriate the word is taken partly out of that most Eminent Cardinall Bellarmine of â—orthy memory partly out of the most paynefull and lâ—â—rned worke of the Protestants Apology and â—â—t of other of the said Authours writings out of â—hich many choyse Obseruations are now fully published which before and till now did lyâ— much hidden concealed in Marginall references partly also out of all the chiefe Bookes written by thâ— Catholikes during these last thirty or fourty yeares and partly out of the diligent perusall of the chiefe Protestant Writers And as we obserue that a man comming into 〈◊〉 curious Garden layeth not hold of euery flower which first presenteth it selfe to his sight but will gather here and there such as are most pleasing to thâ— eye smell So I hope I may here boldly say I haue forborne all vulgar and obuious Obseruations as presuming them to be knowne to you allready resting only and this with the iudgment of other graue meâ— of my Coate already acquainted with this Worke in such as are choyse selected and full of matter the which Vertuous Men you may vse as so many shoâ—â— Prolegomena or briefe instructions condâ—cing to your future more full and exact study of Controuersies Here now you haue in these feâ— sheets a full Synopsis or view of the most weighty Obseruations which being made familiar anâ— knowne to you aforehand may much facilitate aâ—â— make easy your otherwise more painefull search anâ— study hereafter in those matters and may furniâ—â— you with extemporall and present discourse touchiâ—â— most Controuersies all which seuerall Obseruations being as it were a formlesse materia primâ— of Controuersies or to speake in the Poets Dialect rudis indigestaue moles would require no small labour toyle and disquisition in any of you to collect out of the Authors themselues The Animaduersions in this Treatise set downe are in number only two hundred Many â—ore I grant might be added for the increase of â—he Number But these I hold to be most forcing 〈◊〉 am loath that this worke through any affected proâ—â—xity should become fastidious or wearisome vnto you And wheras you shall find some acknowledgments of Protestants to be oftener set downe then â—â—nce you may conceaue the reason therof to be in regard of the seuerall or different Illations or Inferences drawne from the said acknowledgments in seuerall Animaduersions If any of you reape profit by this my Labour as â— hope diuers of you may and will my humble reâ—uest then in recompence of my paynes taken herein 〈◊〉 that you wâ—ld vouchsafe your remeÌ„brance of me in â—â—ur prayers at the chiefest tymes of your Deuotions 〈◊〉 knowe many of Custome and Vse in Dedicating â—â—eir Bookes to Catholikes do intreate of them this â—â—nd of fauour But as for my selfe my desire and â—â—irituall need of your