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
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
Caluin with an accustomed sl ight in this manner When Caluin vndertaketh to answere many texts of Scripture vrged in proofe of some Catholike Article or point Caluin begins to answere two or three of such texts as may seeme in an ignorant eye to be best capabâ—e of some shew of answere and for the other passages of Scripture which are most conuincing for the point vrged in which we Catholikes chiefly insist and wherunto Caluin cannot pretend any answere he passeth them ouer commonly in these words The chiefest passages J haue â—wered as for the other texts of Scripture wrâ—â— by the Papists to the same end they are so imâ—â—tinently alledged as that it were but tyme loâ—â— answere them therfore I passe them ouer as 〈◊〉 worthy of answere Here is Serpentiue craft 〈◊〉 the Card. calls it For Caluin thought it bâ—â—ter policy not to conceale the chiefe 〈◊〉 by vs vrged for that might argue a guâ—nes in Caluin but to take particular noâ— of them and so by slâ—ighting the force all such passages to make the ignorant â—â—der bâ—lieue that they nothing conduce the Catholike point for which they pretended Dolus an virtus quis in hoste quirat Animaduersion XIII THe Protestants do set downe the 〈◊〉 preaching of the Word and the true Aâ—â—â—nistration of the Sacraments to be the Maâ—â— of the Church The reason of this thâ— proceeding is double First herby to reâ—â— the Cathoâ—ikes Notes of the Church 〈◊〉 meane Antiquity Visibility Succession Vâ— c. seeing they are not able to iustâ— these Notes in their owne Church Sâ—coÌ„dly because by erecting their owne Notâ— of preaching the Word and administring 〈◊〉 Sacraments they reduce to their owne Ceâ—sure only reiecting all other Authorities which is the true Church For they will acknowledge the word to be truly preached at the Sacraments rightly administred onâ— such places and after such manner and â—els where or otherwise as themselues 〈◊〉 to thinke and determine And yet by their proceeding they are mightily â—â—nded And here I will briefly recur to â—t D. Whitaker sayth of these Notes These (q) Whitak contia CaÌ„p rat 3. Notes being present do constitute a Church â—eing absent do subuert it Now the Proteâ—ants during many Centuries haue wanted â—hese Notes therefore during all that time 〈◊〉 Church hath beene wholy extinct and â—nihilated That the Protestant Church â—uring many ages hath beene depriued of â—hese Notes I meane of preaching the word â—nd administring the Sacraments is euicted â—ut of the confessed Inuisibility of the Proâ—estant Church for many Ages for thus acâ—ordingly Sebastianus (r) Eâ— de abrogand in vniuersum omnibus statut Ecclesiast Francus a great â—rotestant writeth For certaine through the â—â—orke of Antichrist the externall Church togeâ—her with the fayth and Sacrament vanished aâ—ay presently after the Apostles With whom â—greeth Caluin thus acknowledging Factum (s) Inst 4. c. 1. sect 11. est vt per aliquot secula c. It was brought â—o passe that the true preaching of the word of â—od did vanish away for the space of certaine â—ges Animaduersion XIV A Weake and confused Iudgment may suggest or conceaue difficulties but it is a cleare â—dgment that must resolue them The reason of the disparity herein is this To 〈◊〉 one thing for another or to erre in the pâ—â—per nature essence of things is the soâ— of doubts and questions but to be able range and marshall together things of 〈◊〉 nature and to deuide and seuer things sunder which carry a great likenes oneâ— another for such resemblance of particâ—lars euer begets mistaking as also to knâ— what essentially is agreeing to the naâ—â— of any thing and what but accidentally companieth the same is a worke of the lâ—dicious This I write that vnlearned 〈◊〉 may learne Humility in beliefe and 〈◊〉 seeke to apprehend with their weake iuâ—ments the high Misteries of Christian Râ—gion especially the Articles of the B. â—râ—â—â— the Jncarnation and of the Reall presence Christs body in the holy Eucharist Animaduersion XV. IT sometymes may fall out that the 〈◊〉 Inuentour of a false Opinion may be 〈◊〉 Heretike as mantayning it before it be câ—demned by the Church whereas the Professours of it after its condemnation bâ—come Heretikes according to that sentenâ— of Vincentius (t) L. de Haeresib Lyrinensis O admiraâ— change of things The Authours of one and 〈◊〉 same Opinion are esteemed Catholikes the followers Heretikes Thus we see that it is coâ—tumacy against the Definitions and Decree of the Church of Christ which consummate an Heresy Animaduersion XVI WE are to call to mind that the Ceremonyes in the celebration of the Masse were successiuely and at seuerall times added and first brought in by seuerall Popes And accordingly we fynd that the (u) The Relicks of Rome or the Anatomy of the Masse by â—ntony de Adaâ—o prinâ—ed 1â—56 Hospinâ—â—n Histor Saâ—â—amâ—nt â— â— c. 4. 5. 6. 7. Aduersaryes of the Church of Rome as willing to discouer our Innouations though in the smallest Matters and but in points of Indifferency haue most dilligently and painefully recorded them in their seuerall bookes written of this very subiect with all due circumstances both of the Popes introducing them and the tymes wherein they were introduced Here now I vrge if the Enemyes of the present Church of Rome weâ—e thus diligent and solicitous in noting the begining of ech Ceremony of the Masse all such Ceremonyes being meerely accidentall to the Masse and without which it may as truly and effectually be celebrated as with them If they I say could haue discouered any Innouation in the maine doctrine of the Masse as the doctrine of the Reall Presence the Sacrifice of Christs Body there offered vp c. would they haue beene silent therin Or rather would they not haue loaded their Bookes with relation of all such Innouations they consisting not in small Ceremonies but in most sublime and high points of Christian Religion Animaduersion XVII THe Protestants are so various or rathâ— contrary in their Positions writings as that a man may borrow from their â—â—uerall Confessions both the propositions 〈◊〉 premises out of which the Conclusion shâ— rise wholy making agâ—inst their Religion For example D. Humfrey thus wryteth (x) D. Humfâ— Iâ— sâ—â—s in part 2. c. 3. Oportet Ecclesiam esse Conspicuam Concluâ— est Clarissima Jt is an euident Conclusion thâ— the Church of God ought to be conspicuous 〈◊〉 visible And M. Hooker God hath and caâ— shall haue some visible Church vpon the eartâ— But of the coÌ„fessed visibility of the Churcâ— of God more fully I will shew hereafteâ— Now touching the Inuisibility of the Protestants Church we reade M. Napper thâ— to confesse (y) V. pâ—â— the Reueâ—â—t in c 11 12. God hath with drawne his vâ—sible Church from opâ—n assemblies to the hartâ—â— particular godly men And D. Fulke confessetâ— thus (z) D. Fuâ—ke in his answer to a counterfeyt Cach p. 16. The
Church in the time of Boniface thâ— third which was anno 607. was inuisible fled into wildernes there to remaine a long season Now to reduce all these Confessionâ— into an Argument Thus then I dispute D. Humfrey M. Hooker and diuers others here omitted doe generally teach that the Church of Christ must necessarily euer be visible But D. Fulke M. Napper and many other Protestants for breuity here passed oue râ—â— ingenuously confesse that the Protestant Church hath for many ages beene wholy Inuisible Therfore euen in the Iudgement of the Protestants themselues the Protestant Church is not the Church of Christ This kind of arguing in many other Questions may become familiar to him who is conuersant in the Proâ—estaÌ„ts bookes or in that Catholike Booke called The Protestants Apology wherein a man may see euen thousands of ProtestaÌ„ts Confessions against themselues Now to this I annex this following that wheras the Scripture teacheth the necessary visibility of the true Church of God as also wheras diuers learned ProtestaÌ„ts do truly acknowledge that the Protestant Church hath for many ages beene wholy inuisible Therefore diuers other learned ProtestaÌ„ts throgh their inueterate malice to our Catholike Religion and as confessing the predictions in Scripture of the euer visibility and enlargment of the true Church of God not to haue beene accomplished in the Protestants Church haue flatly renounced their Christianity charging Christ our Sauiour as a seducer themselues so becomming Iewes and Turks I will exemplify this point to omit some others in these men following all before their Apostacy most eminent Protestants First then Dauid (1) See the hiâ— ory of Dauid George printed at Antwerp 1568. published by the Deuines of Basill George once Professour at Basill became a blasphemous Apostata Ochinus (2) Of Ochinus his Apostâ—â—y Zanchius witnesseth in his booke de Tribus Elohim who with Peter Martyr first planced Protestancy in England in like sort denied Christ and taught circumcision as Zanchius the Protestant confesseth (3) Of Neuserus his Deniall of Christ Osiander the Protestant witnesseth Cent. 16. part 2. pag. 8â—8 Neuserus once Superintendent of Heidelburge turned Turk anâ— was circumcised at Constantinople as Osiander the Protestant affirmeth (4) Touching Alamannus see Beza in Eâ—ist 65. pag. 308. Alamaâ—nus a Swinglian and once deare to Beza became a Jew as Beza himselfe sayth Laeliâ— (5) The Bookes of Laelius Socinus against the Trinity are yet extant Socinus a scholar in the schoole of Geneua did write whole Bookes against the B. Trinity Finally to omit many other eminent Protestants Georgius (6) That Georgius Paulus denyed the Trinity with the Turks is witnessed by Stancarus the Protest lib. de Mediat fol. 38. Paule minister of Cracouia denied the Triniâ—â— with the Turks Thus of Instances for thâ— point Animaduersion XVIII A Man cannot auoide the force of the former kind of Dispute consisting 〈◊〉 the Confessions of the Protestants by replying that other learned Protestants dâ— maintayne the contrary in the same poinâ— to the Protestanâ—s aboue by me alledged This answere is most weake thâ— reason thereof being in that there is greaâ— disparity betweene learned Protestant confessing some points which do aduantagâ— the Catholike fayth and others thougâ— as learned Protestants maintaining thâ— contrary seeing the first sort of men speak against themselues and their cause who being iudicious and learned men would neuer do but as being conuinced with the Euidency of the truth therein Whereas theâ—â— second kind of men do not admit the confessions of their brethren but speake only in behalfe of their owne Religion and so such their denyalls are to be reputed more partiall And this Animaduersion is to be remembred in many other points confessed by some Protestants and denied by other Protestants Now of what force the Argument from the authority or confession of â—n Aduersary is appeareth both from the testimony of the ancient Fathers and the Protestants themselues First then Irenaeus thus writeth hereof Jt is (a) L. 4. c. 14. an vnanswerable proofe which bringeth attestation from the Aduersaries themselues with whom conspireth Nazianzene saying Jt (b) Orat. de S. Basil is the greatest cunning and wisdome of speech to bynd the Aduersary with his owne words Now touching the Protestants acknowledging the same we find Osiander the Protestant thus to write The (c) In Ep. Eucharist confession testimony of an Aduersary is of greatest authority And Peter Martyr Among (d) Loc. tit ce Iudaeis fol. 300. other testimonies that is of the greatest weight which is giuen by the Eneâ—ies Finally D. Whitaker The (e) Contra Bellar l. de Eccles controu 2. q 5. Argument â—ust needs be strong and efficacions which is â—â—ken from the Confession of the Aduersaries And I do freely acknowledg that truth it selfe is able to extort testimonies euen from its enemies Thus much hereof Therefore I here only conclude that as a testimony of a friend against a friend so of an Aduersary in behalfe of an Aduersary is of great force and most conuincing So certaine are those words of Tertullian (f) In Apolog. Magis fides prona est in aduersus semetipsos confitentes quam pro semetipsâ— negantes Animaduersion XIX THere is great difference to be made betweene ProtestaÌ„ts speaking against themselues and yet belieuing the Protestant doctrine and Conclusion touching some circumstances wherof the Confessions are betweene some others who afore were Catholiks and after do defend some one or other point of Protestancy Since their later men do not speake against themselues but in defence of some such Protestant doctrine then newly entertained by them and consequently in defence of their ownâ— opinions And therfore such their authorities are not to ballance equally with the Confessions of the former Protestants Thâ—â— Animaduersion is giuen with reference to Erasmus Cassander Cornelius Agrippa Polideâ—Virgill Nilus and some others euery onâ— of which imbraced some one Protestanâ— Tenet or other though diuers of them after recoÌ„ciled themselues before their deatâ— to the Catholike Church by abandoninâ— their former receaued Innouations Animaduersion XX. CHoose rather to dispute with a Protestant touching matter of Fact in whicâ— may be proued the falshood of the Protestant Religion then touching any Dogmaticall point of fayth or Doctrine as receauing its proofe from the Scripture This I speake not but that the Scripture maketh most clearely for the Catholiks against the Protestants but because your Aduersary in dispute will euer cauill at your exposition of Scripture reducing it in the end against all Antiquity of the Fathers and tradition of the Church to the interpretation of his owne priuate and reuealing Spirit Now in matter of fact your Aduersary is forced to stand to the Authorities deduced from Ecclesiasticall History and other humane proofes And therefore he must either shape a probable if not a sufficient answere to them which he cannot do they wholy making against him euen
vincula reis profer lumeÌ„ caecis c which acts say they are peculiar to Christ And againe in the same Hymne they obiect those words Monstra te esse Matrem as implying a mother and awfull authority ouer Christ. In explication of the first we demaÌ„d that our Lady would loose our Sinnes and bring light to the blynd only by her impâ—tration and praying to her blessed Sonne not otherwyse and therfore in most of our set pâ—ayers to her we adioyne these words following Per Dominum nostrum Iesum Christum Touching the second sentence We do not wish her to impose any command or Motherly authority ouer her Some But we only vnderstand hereby shew thy selfe a Mother by appeasing thy sonne in our behalfe this by the remembrance of all thy Motherly tender care and loue towards him in his Infancy through the whole course of his life that by thee he may receaue our prayers and therefore it immediatly followeth in the same Hymne sumat per te preces But now if these words be such an eye-sore to the ProtestaÌ„ts what will they say to those words of S. Paul Omnibus (p) 1. Cor. 9. omnia factus sum vt omnes facerem saluos J am become to all men all things that I may saue all Where the Apostle in words assumeth to himselfe the Saluation of others In like manner in that Antiphone in our Ladies office beginning Salue Regina c. Our Apuersaries insist in those words Et Iesum benedictum fructum ventris tui nobis post hoc exilium ostende And shew to vs after this our exile Jesus c. To which I answere That it is lesse to say To shew the Sauiour vnto men then to say To saue men And yet we read the Apostle thus to say Et teipsum (q) 1. Tim. 4. saluam facies eos quite auâ—iunt Thou shalt â—â—ue thy selfe and them that do heare thee Moreouer it is obiected out of that Antiphone that the B. Virgin is stiled Spes nostra Our Hope To this I say that these words are vsed because next after our Lord Iesus Christ being God and Man we chiefly place our confidence in the mediation of the Blâ—sâ—â—d Virgin Since our Hope is not to be placed only in the Authours of our Good but also in the Intercessours and ministers thereof And according hereto when our Loâ—d said to the Iewes It (r) Iohn 5. is Moyses who accusâ—s you in quo speratis in whom you hopâ— Our Sauiour did not reprehend the Iewes in that they hoped in Moyses but because they did not belieue Moyses Finally our Aduersaries cannot brooke our Lady to be called Mater misericordiae because say they God is the Father of Mercy therefore the B. Virgin cannot nor ought to be called so But this is no good consequence for we read that Christ is called Lux (s) Iohn 9. mundi and yet Christ sayth of his Apostles Vos (t) Math. 5. estis lux mundi Thus such titles may be giuen to God and men in a different relation without any dishonour to God Animaduersion XLVII THe puritans do most maliciously peruert seuerall texts of Scripture in dishonour of our B. Lady For example First they obiect as seeming at least to rest doubtfull of the continuance of our B. Ladyes Virginity that Text Et non (u) Math 1. cognoscebat eam donec peperit filium primogenitum which words say they seeme to afford a double Argument The first is taken from the word Donec inferring from thence that after the byrth of her Sonne she should carnally know Joseph The second from the words following Filium primogenitum seeing Primogenitus properly signifieth that sonne which is first borne in reference to those Sonnes or children which are after borne I answere first touching the word Donec which word as also the word vsque doth not euer signify an affirmation after the time expressed if a Negation did goe before neither alwayes do they signify a Negation when an affirmation did precede For example Sede a (x) Psal 109. dextris mâ—is donec ponam inimicos tuos scabellum pectum tuorum Sit at my right hand vntill J make thy Enemyes thy footestoole Now these words do not import that after he shall not fit at the right hand of his Father The like sentences to these are these following Donec (y) Math 5. transeat Caelum Terra iota vnum aut vnus apex non praeteribit á lege And againe Ego (z) Math. 28. vobiscum sum vsque ad consummationem mundi In all which locutions sentences of Scripture that which is doubtfull is expressed but that which is certaine is not expressed or spoken of Now touching the word Primogenitus Epiphanius (a) Haeres 78. denieth that Christ was called Primogenitus Mariae the first borne of Mary for the Euangelist sayth not Primogenitum suum but he sayth Fitium suum primogenitum signifying therby that he was the Sonne of the B Virgin but withall the first begotten Sonne of God Seing accordingly we thus read Ipse (b) Coloss 1. namque est primogenitus omnis Creaturae He to wit Christ was the first borne of all Creatures S. Ierome sayth that Christ was called (c) Adueâ—s Heluid Primogenitus Mariae not because she brought forth any other Sonne after him but because before him she brought forth no other Sonne For it is the phrase of Scripture that those who are Vnigeniti are called Primogeniti So S Paul calleth Christ Primogenitus (d) Heb. 6. Dei for the only-begotten sonne of God Lastly they vrge that sentence Jnter (e) Math. 11. natos mulicrum non surrexit maior Iohanne Baptista There hath not risen among the borne of women a greater then John the Baptist intimating hereby that the Blessed Virgin is inferiour in dignity to S. Iohn Baptist. This is easely answered First if the words as they lye be literally taken as our Aduersaries pretend then should John Baptist be greater then Christ Secondly because S. Iohn Baptist in those words spoken by Christ is compared only with the Holy men of the old Testament but Christ and his Mother as also the Apostles belong to the new Testament Animaduersion XLVIII DIuers Protestants as aboue is shewed do hould such bookes to be Scripture which other Protestants reiect as Apocryphall therefore it followeth that the Scripture it selfe cannot shew at least to vs which is the point controuerted which is Scripture which doubt is only to be referred to the Authority of the Church And therefore M. Hooker truly sayth Of things (f) Eccles Pol. lâ—â— 1 Sect. 14. p. 8â— necessâ—ry the very chiefest is to know what Bookes we are to esteeme Holy which point is confessed impossible for the Scripture it selfe to teach And againe It is (g) Ibidem l. 2. Sect. 4. p. 102 â—4â— and D. Couell in defence of M. Hooker art 4. pag. 31.
not the word of God which doth or possibly can assure vs we do well to thinke it is his word Nâ—w if the Scriptures be confessedly vnable to afford vs certaine proofe of themselues then in all true consequence of Reason much lesse are they able to direct exempt vs in case of doubt and question infallibly from Errour the rather as D. Reynolds truly confesseth in (h) Confer c. 2. Diuis 2. pag. 68. that it is not the shew but the sense of the Scripture that must decide Controuersies Now from this I infer that if according to the learned (i) The Authour of the Treatise of the Scripture and the Church cap. 16. fol. 75. Whita con Staplet l. 2. c. 4. p. 203. Kempn in Exam. part 1. pag. 69. and diuers others Protestants here cited it is to be determined to vs which is Scripture by the iudgment of the Church which confessedly hath the assistance of the Holy Ghost in infallibly discerning to vs which Books of Scripture are sacred and which not then necessarily followeth the Churches no lesse needfull assistance of the same Spirit in her like discerning vnto vs the sense of the said Scripture for what auayleth it vs to be made certaine of the Bookes and least vncertaine of the Sense Or what reason can our Aduersaries alledg whereby to acknowledge the Churches priuiledg in the one and deny it where it is no lesse needfull in the other This inference being granted vtterly ouerthroweth the Priuate spirit in its interpretation of Scripture Animaduersion XLIX IT is a demonstration in confutation of the Priuate spirit interpreting the Scrippture to obserue the different or rather contrary constructions which Luther and Caluin and others giue of that short sentence Hoc est Corpus meum c. Hic est sanguit meus And yet they all do vant of their enioying the said Spirit And therfore it is the lesse wonder that S. Austin (k) Austin cont Maximum Arian l. 1. affirmeth that it hath euer beene the custome of all Heretikes to flie to Scripture alone as it is interpreted by this Priuat Spirit The absurdity of which opinion more euidently appeares since it is certaine that among diuers meere contrary or coÌ„tradictory pointâ— of fayth the Scripture condemneth the onâ— And yet both the maintainers of the said contrary doctrines do flie to the Scripture as Iudge Now what madnes is it for 〈◊〉 man willingly to couet to appeale to that Iudg by whom it is certaine his cause shal be condemned Neither can either of the Litigants put any confidence in the meanes of truly interpreting the Scripture to wit Prayer Conference of places of Scripture knowledg in the Tongues c. since all these meaneâ— are most vncertaine euen by the Confession of D. Whitaker thus writing (l) Whitak l. 2. de Eccles cont Bellar. contr 1. quaest 4 Medâ—â— interpretandi â—oca scripturae sunt incerta c. The meanes of interpreting the obscure places oâ— Scripture are vncertaine doubtfuâ—l and ambiguous Therfore it cannot be otherwise but the interpretation it selfe must be vncertaine Si incerta tum potest essâ— falsa if the interpretation be vncertaine then may it be false Thus far the said Doctour Animaduersion L. TOuching the depressing of General Councells Peter Martyr thus writeth As long (m) L. de votis pag. 476. as we insist in Generall Councells so long we shall continue in the Papists Errours with whom D. Whitaker conspires in these words Generall (n) Lib. de Concil cont Bellar. q. 6. Councells may erre Now let vs see the great and many disparities wherby a Generall Councell is infinitly aduantaged in respect of not erring aboue the Priuate Spirit of any one man First then a Councell I heere only speake of Generall Councells is in S. Austins (o) So doth S. Austin terme a Generall Councell Ep. 161. iudgment The supreme Tribunall in the Church of God The Priuate Spirit hath but his owne braynes for the Seate of his Iudicature A CouÌ„cell receaues its promise from (p) Where two or three are gathered together in my name c. Math. 18. Christ that his assisting presence shall not be wanting thereto The priuate Spirit euen by Gods (q) No prophesy is of any priuate interpretation 2. Per. c. 1. owne sentence wanteth the certainty of expounding the Word truly A Councell is much reuerenced by the ancient (r) Ierom. l. cont Lucifer Ambr. Ep. 32. Athan Epist ad Epicterum Fathers and acknowledged by diuers of our learned (s) D. Couel in his modest Exam. p. 110. c. Aduersaries to be the only certaine meanes of determining Controuersies The Priuate Spirit it that of which we are (t) Dearely beloued belieue not euery Spirit c. commanded to doubt and of whose seducing (u) These things I haue written to you concerning those who deâ—eaue you Iohn 1. c. 2. God himselfe in Scripture premonisheth vs And which is much condemned euen by the more moderate (x) D. Couell in his defence of Hooker p. 86. D. Sarauia contra Respons Bezae pag 306. and others Protestant A Councell consisteth of many hundred venerable Doctours Pastours gathered from the most remote nations of Christendome and therfore the lesse subiect vpon such their meeting iointly and with mutuall consent 〈◊〉 stampe any Nouelismes in Doctrine presenting that only to be belieued in theâ—â— Canons which is decreed by the mutuaâ— consent of all or the greatest number of them The priuat Spirit is but its owne only weening oftentimes dissenting from others of his Brethren in diuers points of fayth To conclude A Councell as being composed of seuerall hundreds of Bishops Doctours hath many members of it most eminent for vertue readines of the Scriptures skill in the Tongues they all besieging the eares of God with their daily prayers accompanied with many corporall austerities and all to the end that God would be pleased so to guyde their tongues and pens as that they may decree only such doctrines as are agreable to Gods holy Word The Priuate spirit as being but one man doth want for the most part not only Vertue but also those other gifts of the Vnderstanding aboue specified as Learning knowledg in the Scriptures c. And as for Prayer and other meanes of pleasing God it reiecteth all this as superstitious and Papisticall relying in lieu therof vpon his owne Enthusiasmes illuminations from the Lord. And thus much touching the balancing of a Generall Councell with the Protestanticall Priuate Spirit Animaduersion LI. IF you attempt to charge a Protestant-writer with Corruptions or lyes in their wrytings of which Impostures their books are most luxuriant rather insist in a few those manifest and vnanswerable then in a great number seing if your Aduersary can make shew to salue but three or foure of a greater number the which he may the more easely do by how much the number of his falsifications is greater
is now forbidden as a thing vngodly 11. That there are any Sacraments of the New Testament instituted by Christ for the good of mans Soule Lastly to omit some others 12. That before the ending of the world Antichrist shall come who shal be a designed Enemy of Christ and shall labour to subuert and ouerthrow all Christian Religion All these points both Protestant and Catholike do belieue and hould that the beliefe of them is necessary to Saluation And yet not any of these Articles are expressed or set downe in the Creed Whence I conclude that the Apostles Creed cannot be a sufficient boundary to containe and limit an auayleable Fayth Animaduersion LXII THe bitter Inuectiues of the Protestants one against another are of sufficient force to discouer their dissentions in doctrine as where Luther sayth We (n) Luther in Thes Cont. Louaniens Thes 21. seriously iuâ—ge the Swinglians and Sacramentaries to be Heretiks and Aliens from the Church of God And to confront this Swinglius thus retorteth vpon Luther Luther (o) Swingl tom 2. in resp ad Luther fol 458. is guilty of high blasphemy against the nature and essence of God c. To descend to the Puritans and Protestants in England we find that the booke entituled Constitutions and Canons Ecclesiasticall printed anno â—604 doth ipso facto excommunicate the Puritans for their maintaining of these positions following as they are there set downe in the Booke The worship of the Church of England is corrupt superstitions vnlawfull repugnant to the Scriptures The Articles of the Bishops Religion are Erroneous their Rites Antichristian c. Now the Protestants do thus râ—quite the Puritans saying The (p) M. Powell in hâ—s consiâ—erations Puritans are notorious and manifest Schismaticks cut of from the Church And againe The (q) M. Paâ—ks in his Ep. Deâ—ic Puritans seeke to vndermyne the foundation of fayth Now add hereto that although infinite other passages might be brought to shew the great discord in fayth among the forraine Protestants yet there is no one more short Argument to conuince this point then to recur to the foure Catalogues of ProtestaÌ„t Books set downe in the later end of the Booke called The Protestants Apology of the Roman Church In which 4. Catalogues one may find about three hundred Bookes written in great acerbity of stile by one Protestant against another The names of all which books are taken out of Coccius his Thesaurus or from Hospinian both which Authouâ—s dyed many yeares since Now if so mâ—â—y Bookes of disagreements in fayth among the Protestants were made within so sport a Tyme how many hundred more might be alledged if one did know all other Bookes written by the Protestant against the Protestant since the death of those two former men Animaduersion LXIII MAny vulgar and vnlearned Protestants and especially the Caluinists Puritans do condemne the Catholike Roman Religion because it defendeth and practizeth diuers Ceremonyes they ignorantly tearming such Ceremonyes Idolatrous and superstitious And there is no one argument more preuayling with such men to auert them from our Catholike Religion theâ— this Now to take a way this scandall oâ— stumbling block I say that if it were God good pleasure to haue his Fayth and Religion of the old Testament which for the tyme was the true Religion to consisâ— much in Ceremonyes as we see it did faâ—â— out in the seuerall Sacrifices appoynted by God In the Tabernacle with the appurtenances and of what matter number and qualityes all things should be as also with prouiâ—ion of Oyle and Lampes The Arke The propitiatory the Consecration of priests the Institution of all vestures vessels and other holy things then belonging to the seruice of God all these to be made performed and done after a strange and different manner as we reade in Exodus As also the Institution of Circumcision consisting in paring away a piece of flesh which serued for freeing Man in that tyme from Originâ— Sinne the preparing and eating of the Paschall Lambe sprinkling the dores with the bloud thereof and infinit other Ceremonies recorded in the foresaid booke of Exodus I say if this was Gods vnsearcheable Will to ordaine these things during the tyme of the Old Law wherein he would haue the Honour Seruice and worship exhibited to â—im partly to consist why then may not our Sauiour institute the Religion fayth of Christians belieuing in him to be attended on with diuers Ceremonyes and yet this without any Superstition or Idolatry Now our Aduersaryes common euasion to this our Argument is to say that God instituted Ceremonyes in the Old Law to serue as figures or Types of things which were after to fall out in the New Law which Ceremonyes were theÌ„ to end vpon the promulgation of the fayth of Christ. This answeare is most impertinent First because not all the Ceremonyes in the Old Law but only some did serue as figures or Adumbrations of things to happen in the New Testament Secondly because the Question heere is not why or to what end the Ceremonyes of the Old Law were instituted but only whether Ceremonyes tending to the worship of God be pious lawfull Therefore I conclude that seeing the Ceremonies in the Old Law were instituted by Gods direction for the worship of him as we read in Exodus c. 8 Ostendas populo Caeremonias ritus colendi let the other secondary end of them be what it will that therefore and by force of Gods proceeding in the Old Law we Christians may not thinke strange that our Sauiour being God and Man would now in the New Law institute and giue to his Church the like power some Ceremonies and pâ—blike Rites wherewith he will be worshipped and wherin part of Christian religion shall consist Now therefore let our Aduâ—â—saries if they can giue any true reasoâ— why the Ceremâ—nies of the Old Law bâ—ing incomparably more in number shall be accounted lawfull and yet the Ceremonies of the New Law or Testament as long as they are reputed but Ceremonies must be râ—puted superstitions aâ— Idolatrous Animaduersion LXIV WE Catholikes charge the Protestaâ—â—â— with ancient Heresies For example wâ— shew how the Manichees according to S Austin depriued Man (r) L. de Haeres cap. 4â— of Freewill Hoâ— â—ouinian (s) Ier. l 1. cont Iâ—â—in Aug l. Haeres cap. taught that Fasting was not mâ—ritorious and Virginity was no better theâ— wedlock or mariage How Aerius (t) Austin l. de Haeres c. 33. taugâ— it to be most vnlawfull to pray or offerâ—â— Sacrifice for the Dead How the Arians (u) L. 1. cont Marin cap. â— reiected all vnwritten Traditions who aâ—â—â— (x) Athanas in Apolog. pro fuga perpetrated Sacrilege against the Sacraments Altars Priests and Religious person How the (y) Austin l. â— Vnitate cap. 12. Donatists taught the Churcâ— of Christ to be Jnuisible How the Deniall 〈◊〉 the Reall Presence was condemned by certaine ancient Heretiks
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.
Superstitious then a Protestant And a Protestant sooner becom an Atheist then a Catholike The Reason of both is euident And first whereas the Catholike Religion besides the beliefe of many dogmaticall points of fayth retayneth the practise of many Ceremonies the true vse of which Ceremonies as being first instituted by the primitiue Church are most lawfull but now if the ignorant Catholike through want of due instruction do ascribe more to them then is due or do put greater cōfidence in them then he ought as forgetting them to be but Ceremonies then perhaps he may haue a superstitious conceite of them as it happened in the Brazen Serpent though otherwise seruing as the figure of Christ To which the Iewes through abuse thereof in ascribing more worship to it then they ought at length bare a Superstitions respect But now touching the Protestants greater propension to Atheisme the reason is in that Protestancy euer refynes it selfe by Negatiues Thus for example The Caluinist or Puritan denies more then Lutheran or the moderate Protestāt The Anabaptist more then the Puritan The Anti-trinitarians more then the Anabaptists the Iew or Turks more then the Anti-trinitarians and for the last sublimation through deniall of all Iudaisme and Turcisme resolues into Atheisme And hereupon we find that whereas many Protestants by their often refyning of their Religion and all by Negatiues do in the end become Atheists denying euen the being of a Deity that few or no Catholikes immediatly from Catholike Religion euer fall into the open Blasphemy of Atheisme Animaduersion CVIII THe preaching of the Word and Sacraments supposing them to be Notes of the Church as our Aduersaries do suggest proue only the Place where the Church is but not which is the Church For the Church consisteth of men and we cannot tell who they are that receaue the Word truly preached or the Sacraments truly administred Againe whereas as Lubbertus (k) L. 4. de Eccles cap. 1. a Protestant truly teacheth Notius est duplex vnum Naturae alterum nobis Now here the Question is only of such Notes as are Notes in respect of vs for our better informing which is the true Church and not as they are Notes in respect of Nature For here we are instructed a posteriori and according to the measure of that knowledg which God vouchsafes to afford to vs. Now in reference hereto we freely grant that the true preaching of the word and Administration of the Sacraments may be termed Notes of the Church but not Notes to vs which is only the point here stood vpon For though they be Notes in Nature of the truth of the Church yet what doth this auayle vs since they are not Notes to vs for our direction to find which is the true Church Againe the true preaching of the word and the Administration of the Sacraments cannot be Notes to vs which is the true Church seeing the Scripture it selfe cannot be made knowne to vs for Scripture but only by the attestation of the Church as M. Hooker testifieth in these words Of (l) Hooker in Eccles Pol. saec 14. l. 1. pag. 86. things necessary the very chiefest is to know what Bookes we are to esteeme holy which is confessed impossible for the Scripture it selfe to teach And againe We (m) Vbi supra l. 3. p. 146. all know the first outward Motiue to esteeme of the Scripture is the authority of the Church Thus he Now this being granted it ineuitably followeth that first we must know which is the true Church to giue this approbation of the Scripture before we can know which is the Scripture and much more then before we can be assured of the true preaching of the Word and which is the true construction of the Scripture To these former Arguments I adioyne this pertinent obseruation It is this When the Catholikes demand to set downe the true Notes of the Church our Aduersaries answering That is the true Church which enioyeth a true preaching of the Word and an auayleable administration of the Sacraments Now I here affirme that this description of Notes is but our owne Question returned vs back in other termes and consequently but a Sophisme consisting in an idle circulation of the same point inuested with a new forme of words For when I demand which is the true Church I vertually implicitly and according to the immediate meaning of my words demand which Church is that which enioyeth the true preaching of the word and the true vse of the Sacraments since only the true Church is honored with this kind of preaching and distribution of the Sacraments Thus far touching the Notes prostituted by our Aduersaries as the true Notes of Christ his Church Animaduersion CIX SVch Protestants as do mantayne that there were Protestants in all ages before Luther giue the reason that the feare of Persecution was the cause why the said Protestants did then lye latent and became not visible to the world But this is a meere aēry suggestion For thus I argue The Church of God vnder persecution either communicateth openly with a false visible Church in participation of Sacraments and externall professiō of fayth Or els she doth refrayne from all such externall Communion if she do communicate with a false Idolatrous Church as diuers of our Aduersaryes repute the Church of Rome to be then is she not the true Church since the true Church cannot brooke any such dissimulation For we read With the hart a (n) Rom. 10. Mā belieueth vnto Iustice and with the mouth confesseth vnto Saluation If she doth not communicate with it then by such her forbearing she is made knowne and consequently is become thereby visible for who are persecuted but Men that are knowne Or how can one lying secretly and hiddenly be said to be persecuted The truth of this point is further warrantable from the examples of the persecution in the primitiue Church which of all other pressures of the Church was incomparably the greatest And yet we fynd that the particular Bishops Confessours and Martyrs are euen to this day made knowne who they were what false Opinions and Heresyes they impugned And the like may be said of the English Catholikes persecuted in Queene Elizabeths reigne since the names and memoryes of those reuerend Pryests and others of the Laity to speake nothing of many worthy Confessours and other suffering great losses and disgraces who lost their lyues in her dayes only for Religion are euen to this day fresh and recorded Therefore I heare demaund that if the Catholiks in this our Country being but a small part of Christendome could not but for some few nūbers of yeares in comparison escape the search and hands of their persecutours and become thereby most visible knowne How could then the Protestants being supposed to be dispersed thtoughout many Nations lye hid and auoyd for so many ages together as is pretended the force of that persecution which is affirmed by
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
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
Virginity yet it followeth not c. 10. That the Scriptures are to be discerned so far as coÌ„cerns our taking notice of theÌ„ by the authority of the Church Austin most fully teacheth and is therefore condemned by Swinglius in these words Here (82) Swingl tom 1. fol. 135. J intreat your indifferent Iudgments that you freely speake whether this saying of Austin meaning about the discerning of Scripture by the authority of the Church be thought more audacious then fitting or to haue beene vttered imprudently 11. Touching the Bookes of Toby Iudith Hester Machabees S. Austin doth admit them all for true diuine and Canonical Scripture and for such his doing is reprehended by Hospinian (83) Hospinian hist Sacr. part 1. p. 160. ZaÌ„chius de sacra scriptura pag 32. 33. D. Fyeld of the Church l. 4. c. 23. p. 246. D. Reynolds in his conclusions annexed to his Conference conclus 2 p. 699. 700. Zanchius D. Fyeld and Doctour Reynolds 12. S. Austin is so full for the Doctrine of Traditions that they are to be receaued as that M. Cartwright speaking of one Tradition which Austin defended thus bursteth out To allow (84) Cartwrights in M. Whitguiftt Defence p. â—6â— S. Austins saying is to bring in Popery againe and further he thus speaking of S. Austin herein Yf (85) In Cartwright his second Reply part 1. pag. 84. 85. 86. S. Austins iudgment be a good iudgment then there be some things Commanded of God which are not in the Scriptures and thereupon no sufficient Doctrine contained in the Scripture 13. Touching the Sacraments conferring Grace to the worthy Receauer S. Austin for teaching our Catholike Doctrine therein is reprehended by (86) Luth. l. contra Coelaeum and Caluin lib. Instit 4. c. 14 sect vlt. Luther and Caluin 14. That Children could not be saued without being baptized Cartwright thus speaketh of S Austin herein Austin (87) Cartwright in whitguifts defence pag. 5â—1 was of mind that Children could not be saued without baptisme And hereupon then Cartwright chargeth S. Austin with Absurdity (88) Vbi supra p 516. Now in regard of this absolute Nâ—ceâ—sity of Baptisme to Children B zâ— (89) Beza in respons ad Act. Colloq Montisbelg par 2. p. 143. confesseth that Austin taught that in case of necessity it is lawfull for the Layty to baâ—â—ize 15. Touching the Reall Presence taught by S. Austin Hospinian (90) Hist Sacramen par 1. l. 4. pa. 292. 293. the Protestant chargeth and reprehâ—ndeth S. Austin therefore and particularly for these words of S. Austin When (91) Austin tom 8. in Psal 33. Christ said This is my body then that his body was carryed in his hands 16. That Austin taught that the wicked contrary to the Doctrine of the Protestants did receaue the body of Christ is confessed and reprehended by Bucer in these words How (92) Script Anglic pag. 619. often doth Austin write thaâ— euen Judas receaued the very body and bloud of our Lord Now further that Austin taught that the Sacrament ought to be taken fâ—sting is confessed by Hospinian in Hist Sacram part 1. pag. 48 In like manner that Austin taught that Holy bread was to be giuen to the Catechumeni D. Fulke confesseth thus answering therto terming iâ— A superstitioâ—â— bread giuen in S. Austins tyme to those tesâ— were Catechumeni insteed of the Sacrament Fulke against Heskins c. l. 3 c. 23. pag. 377. To passe further that the body of Christ in respect of his being in the Sacrament is to be adored in the Sacrament D. Bilson reprehendeth S. Austin for such his Doctrine Bilsâ—â— in his true difference par 4. pag. 536. To conclude touching the B. Sacrament of the Eucharist whereas S. Austin teacheth in tom 3. in Enchirid. cap. 110. saying The Sacrifice of Christs body and bloud is propitious or auaileable for the soules in Purgatory this sentence being confessed by Hutterus the Protestant and in lieu of full answere therto he sayth Jn aeternum defendi non potest This saying of Austin can neuer be defended Hutterus l. de sacrificio Missatico l 2. c. 7. p. 525. 17. S. Austin was so earnest in defence of Freewill and Vniuersall Grace that he is therfore acknowledged and dislyked by the Century (93) Cent. 5. c. 4. col 900. 501. writers The Centurists (94) Centur 5. ca. 10. col 113â— and whitak ad Rat. Camp rat 1. pa. 12. D. Whitaker do acknowledg that Iustification by works is in like manner taught by S. Austin 18. Touching the doctrine of merit of works thus writeth Osiander of S. Austin Austin sometymes in the Article of Iustification seemeth to attribute ouermuch to the merit of works c. Cent. 4. l. 4. cap. 23. 19. Touching Prayer for the Dead thus D. Fulke auoucheth Austin (95) D. Fulk in confut of Purg. pa. 349. defended prayer for the dead And that S. Austin did hould Purgatory is in like manner confessed by (96) Fulk ib. pa. 78. D. Fulke 20. Touching Inuocation of Saints S. Austin is so fully Catholike that himselfe doubteth not to pray to S. Cyprian being long before martyred which action Kempnitius thus repreheÌ„deth (97) Exa par 3. pa. 211. Austin did this without Scripture yielding to the tyme and custome 21. In proofe that Images may be worshipped Hospinian (98) Sacram part â— l. 5. c. 8. though a Protestant yet agreeing with S. Austin herein alledgeth him in proofe hereof 22. Touching the fast of Lent and other fasts S. Austin is reprehended by the Centurist Cent. 5. c. 6. col 686. 687. 23. Touching vowing of Monasticall life the Centurists (99) Cent. 5. col 710 charge S. Austin with the Doctrine thereof and Hospinian thus writeth of Austin herein Austin (100) Hosp de origine Monach. fol. 33. was a great louer of Monasticall profession according to the custome of that age To conclude this long Animaduersion Austin taught that Antichrist should be but one only man and that therfore the Popes being many cannot be truly accounted Antichrist this is confessed and dislyked by the (101) Cent. 1. l. â— col 435 Centurists Thus farre now of this passage from whence we may conclude that that Father to whom so many learned Protestants did aboue giue so high commendation and praise was in all poynts of our Catholike Roman ReligioÌ„ euen by the acknowledgment of the Protestants an entyre Roman Catholike or Papist and hereupon I referre to the iudgement of any man carefull of his saluation whether it be not more secure for one to range himselfe in faith Religion with so worthy a member of Christs Church as Austin was euen in the confession of our Aduersaryes who notwithstanding their Diuersity of Religion from him euen in relating of his Catholike Doctrynes for the most part do giue him the tytle of Saint then to dissent from him in fayth and to ioyne himselfe in Religion
Paralitick members in the Church who by study and labour will not endeauour to be able to performe the operations and facultyes belonging to their profession And as touching such of you as shall arriue to that perfection as to wryte Bookes in defence of your owne Religion what consolation may it be to your Soules and increase of accidentall glory when your Bodyes being corrupted and turned intâ— ashes you neuerlesse shall dayly speake by meanes or your wrytings to posterity instructing them in the way of Saluation The liuing acknowledge themselues much behoulden to those though long since departed this world who haue recorded in wryting the temporall and humane Lawes of their owne Country and haue cleared them with the true meaning of the fiâ—st Lawgiuers what obligation then is due by the liuing to such dead men who haue faythfully by their pens deliuered and explicated the Law not of man but of Goâ— I meane the Gospell and vndoubted fayth of Christ by the fruition of which Law and fayth the soule arriueth to its eternall felicity as through the want of it precipitately falleth into euerlasting damnation And can any kynd of study more then this be prized But some of you who are of lesse spirituall courage may perhaps say The Lawes of the Realme prohibit vnder great penalty all persuading to a Religion contrary to the present state and profession of the Realme It is so indeed But withall the same Lawes do prohibit your entring into the Realme after your taking of the Holy Order of Priesthood will you be so ready then to expose your Bodyes to death for the one and yet will forbeare for feare of death the other Againe that Statute was made by a Woman Prince and the Laity the incompetent Iudges in matters meerely spirituall But there is an other Statute so to terme it enacted by a Potentate infinitly supreme I meane by God himself who thus commandeth vs by his Apostle Obedire (9) Act. 5. oportet Deo magis quam hominibus a Statute indeed which ought far to preponderate all human Statutes or decrees And admit you should endure death for such your spirituall Labours of which there is small feare or rather small hope in regard of his Maiestyes most clement and mercifull disposition were it not a happines for you to redeeme your Sinnes by so glorious a death Furthermore how can that be accounted death which is suffered for him who is Lyfe Since by so doing by ceasing to breath you instantly begin to breath the Ioyes of Heauen and thus by sheeding of bloud you make your owne Bloud to become a Key for the opening of the Gates of Heauen Sanguis (10) Cyprian Martyrum Clauis Paradisi Therefore deare Brethren take courage and by your studyes and paynes labour to furnish your selfe with all Scholerlike preparation for the ouerthrowing of Heresyes in the soule of men and in place thereof for the planting of true fayth and remember that it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A false fayth is euen worse then Infidelity Let those words of the Apostle often come into your myndes and heate your owne â—epedity therewith Praedica (11) 2. Timoth. 4. verbum â—usta oportunè importunè argue obsecra inâ—repa c. I speake not this as if you should proâ—eed either by Pen or Dispute in any tuâ—ultuous or vndutifull manner O noe Let things in their owne nature Religious â—e caried withall religious manner beare â—ll reuerence to the State and Loyalty to â—is Maiesty praying dayly to the Allmighty â—o preserue our King Charles who is full of â—ommiseration pitty and fraught with â—ll good morall endowments and his most â—ertuous Queene an honour to her Sex that â—hey both may Enioy two Ierusalems I meane true temporall felicity heere vpon Earth and eternall in Heauen and do you often call to mynd those words of S. Paule We 12 â—3 Ro. 1â— are to be subâ—ect to higher powers seeing there is no power but of God But to returne back Take to your Consideration the great vse you shall haue of your skill and knowledg in English Controuersies For first there are maâ—y morall ProtestaÌ„ts both Gentilmen of worth others who scorne all base cariage towards you with whom by the interueniency of friends you may haue as daily experience sheweth oportunity to discourse touching matters of Religion Many of which as before little hearing and lesse belieuing what the Catholiks can speake in defence of their Religion against theirs will afford a greedy and listening Eare to your speach How large a fyeld then haue you here wherein to plant and disseminate your owne fayth Diuers Ministers do spit their Venome out of their pulpits in their weekely Sermons and Inuectiues against the Church oâ— Rome as also many Bookes written by Protestants do yearely come out impoysoning their Readers with their imposture and fraud against the Catholike Religionâ— And is it not then a thing worthy of all labour to be able to detect and lay open thâ— said calumnies with your pens Further more Admit any of you should be apprehended and sent to prison what gooâ— if your knowledg in Controuersies be suâ—ficient may you do in that place to those of a different Religion who either out of curiosity will repayre to you to see what can be said by you in defence of your Religion or out of a Puritanicall vaunting Malice of Ministers shall seeke by dispute hoping you are little experienced in those studyes to disgrace and dishonour your Religion In proofe of which point I can affirme out of my owne knowledge that a certaine (*) M. W. B. Priest a Vertuous man and much practized in Controuersies once taken and sent to the Common prison was in the beginning much assaulted by diuers Ministers openly in the presence of the Iudges of the Affises as also after in the Priests priuate Chamber but he so bare himselfe in his answeres and disputes with them did so gaule them like a strong beare casting of at his pleasure the weake and cowardly dogs which seeke to take hold of him as that the Iudges rested much abashed thereat commanding that no further open Disputation should after be had with him He also was assaulted by some Puritans in prison but he gaue them such entertaynment as that they grew quickly weary of him so as staying a good whyle after in durance he could not haue a sight of any of them This Accident gaue in that Shyre where it happened great credit to the Catholike Cause and wrought much spirituall Good Now thinke you not that this Priests labour was most happily and fruitfully spent in the study of Controuersyes And why may not then any of you vpon returne into your owne Country and imprisonment haue the like oportunity presented vnto you At what tyme if your talent in dispute be great and preuailing you get ground vpon Heresy if but small and elementary you become a disgrace
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
it may be sauâ—d Put agaiâ—st the Pâ—â—itans they thus writâ— The (b) M. â—owâ—â— in his considerat Puritans are notorious and manifest Schismatiks cut of from the Church of God And againe The Puritans (c) M. Fâ—â—ks in his Epist dediâ— p. 3. seeke to vndermine thâ— foundation of fayth Now in requitall of this â—roceeding the PuritaÌ„s prefer the Roman Religion before the Religion of the moderate Protestant for thus with a ioynt consent diuers of them do affirme in a (d) Intituâ—eâ— A Christian and modest off r c. p. 11. booke by them written Jf we be in Errour and the Prelation the contrary syde haue the truth we protest to aâ—l the world that the Pope and the Church of Rome and in them God and Christ Iesus haue great wrong and indignity offered vnto them in that they are reiected Thus they Now what other deduction from these their seuerall censures can be drawne then that the Catholike Religion is the only true Religion the Relgiâ—on both of the Moderate Protestants and the Puritans is false For in that ech of them prefers his owne Reâ—igion before any other this may be presumed to proceede from partiallity and preiudice of iudgment in their owne behalfe But where they hold the Catholike fayth and Church rather to be imbraced then their Aduersaries fayth and Church this riseth from a cleare and imâ—artiall iudgment and from the force of all probable credibility And thus in this busines that most warrantable and receaued sentence takâ—th place Cui caeterae partes vel Sectae secundas vnanimiter deferunt cùm singulae sibi principatum vendicent melior reliquis videtur Animaduersion VIII IT is a point of great iudgment to vrge a passage of Scripture by way of illation in that sort in which the illation is of force not in any other only seeming inference I will exemplity my meaning in texts vrged both by Protestants and vs Catholikes And first the Protestants do insist in those words of our Sauiour against the reall Presence Palpate (e) Luc. 14. videte quia spiritus carnem ossa non habent sicut me videtis habere Handle and see for a spirit hath not flesh and bones as you see me to haue To argue thus Jt is felt and seene Ergo it is a body is a good consequence and this is the force of our Sauiours words But â—t is no good sequele to argue thus Negatiuely as our Aduersaries from this text do it is not felt nor scene Ergo it is no body For it may be that a true hody may be present yet neither seene nor felt because God may hinder that it shall not transmit any Species sensibiles to the sense of sight Besides it may be effected by diuine power that a body may exist indiuisibly after the manner of a Sâ—irit as we Catholiks do hould in a sober coÌ„struction that the body of Christ doth in the blessed Eucharist and yet we teach that it is impossible that a Spirit should exâ—st after the manner of a true and naturall body or be extended in place And the râ—asâ—n hereof is this To wit because a Spirit hath no extension of parts at all and therefore it is indiuisible For seeing to be extended in place â—s a formall effect proceeding from its formall Cause of extension in it selfe if therefore a Spirit should be extended in place we should admit the formall effect without the formall cause which cannot be since the formall effect is later in Nature then the formall Cause and cannot be without the Cause To instance in our vrging of some passages of Scripture In prooffe of temporall punishment after this life we produce that passage (f) Math. â— Luc. 1â— Non exies inde donec reddas vltitauÌ„ quadrantem Thou shaâ—t not goe from thence till thou repay the last farthing FroÌ„ which words we do not thus immediately inferre as our Aduersaryes would seeme to haue vs donec c. vntill thou payâ—t the last farthing Therfore â—fter thou shalt goe from thence which inference we grant is not necessary seing by so arguing we might endeuour to proue that Christ should sit at the right hand of his Father only vntill and no longer he make his enemyes his footstoole according to that text (*) Psal 109. â—ede a dext ris meis donec ponam inimicos scabellum peduÌ„ tuorum which words only proue that aâ— the length the Enemyes of Christ shal be vnder his feet So heere we only thus immediatly inferre Thou shalt not goe from thence till thou payest the last farthing Therefore the last farthing may be payed and consequently that then thou shall goe from thence This kind of vitious arguing might be instanced in diuers other passages of Scripture impertinently vrged by our Aduersaries and falsly obâ—ruded vpon Catholikes Animaduersion IX WHen we Catholikes complayne of the great Persecutions against the Catholikes only for their Religion in Q. Elizabâ—ths raigne our Aduersaryes seeke to choake vs herein by way of recrimination in auerring that as great or greater was practized in Queene Maryâ—s tyme against the ProtestaÌ„ts of those dayes But admit for the tyme so much yet there is great disparity herein and there are diuers reasons more warranting the â—rocedings of Q. Mary in that kind then of Q. Elizabeth Among which reasons these following may seeme to be the chiefe First touching Q Maryes tyme the Lawes whereby Sectaryes were punished for their Religion were instituted some Eleuen or Twelue hundred yeares since those tymes not hauing any foreknowledge that Protestancy should sway rather in these dayes then any other erroneous Fayth In Q. Elizabeths tyme the statutes against Catholikes were made at the beginning of her comming to the Crowne which is fresh yet in the memory of mâ—ny hundreds of Men in England yet liuing Those Lawes wherby Q. Mary punished the Protestants were enacted by Popes and Generall (g) Concil Laodicens can 31. 32. Concil Carthag Can. 16. Councels to whosâ— charge and incumbency the burden of Religion is pâ—culiarâ—y by God committed seconded otherwise by the secular authority of Emperouâ—s and particularly of Valentinian and Marcian of which their seconâ—ing herein peruâ—e the Councell of Calcedon (h) Act. 7. Thâ—se other Lawes were first inuented by a Woman and a Parliament of Lay Persons the incompetent Iudges of Faith and Religion Lastly by the former Decreâ—s a Religion confessed by the chiefe Professours of it to be neuer heard of at least for fourteene hundred yeares together and therfore to be an annihilation of faith which is held by Catholikes to be a destruction of faith necessary to Saluation is interdicted prohibited And according hereto D. Fulke thus confesseth (i) Fulke in his answ to a counterfeyte Cath. p. 35 The true Church decayed immediatly after the Apostles tymes By these later Decrees a Religion coÌ„fessed by its greatest Enemyes and particularly (k) M. Napper thus confesseth in his
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
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
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
haue done in prayse of our Blessed Lady or in honour of the Crosse or the like then being taken literally can well be iustifyed But they were more bold so to write because they as then hauing no Aduersaries to their Catholike doctrine in those points might rest assured that their words would be taken in that pious sense wherein they deliuered them Of which kind of their writing our Aduersaries take hould against the said Fathers The last obseruation heere shal be that when the Catholikes do alledg the Fathers the Protestants seeke to charge the said Fathers so alleged with some one Errour or other and therefore say they his authority is to be reiected in any other point which especially happeneth in Tertullian Origen Cyprian as is aboue intimated But to this you may answere that you produce the Fathers only in such Catholike points touching the which they were not written against by any other Father and therefore their authority therein is of force since it is presumed hereby that all the other Fathers and consequently all the Church of God agreed with them therein Animaduersion LXVIII YF your Aduersaries pretend that all the wrytings and memory of Protestants in former ages were extinguished by the Popes of the said and after succeeding ages you may shew how absurd this Assertion is And the reason hereof is in that the Popes of those tymes could not presage that Protestancy should in these our tymes sway more then any other Heresies condemned in their very tymes which other Heresies remayne yet registred to this very day by the acknowledgment of the Protestants Againe the personall (x) Benedictus the third was written against by the Councell of Constance Gregory the sâ—auenth by Benno Eugeniuâ— the Pope was written against by the Councell of Basill vices and faults of some Popes are recorded in histories yet to be read Is it then probable that the Popes were so solicitous to extinguish all remembrance of the Protestant fayth yet content to suffer their owne lesse iustifiable liues of themselues and their predecessours to be registred for all ages after to peruse Lastly in the Canons of ech age there is made mention of all particular Heresies of those tymes condemned by the said Councells Stands it then with any shew of Reason that the Pope and the Councells should be so voyd of iudgment as carefully to register all other impugned Heresies and on the other syde as carefully to suppresse all arising opinions of Protestancy Animaduersion LXIX YF you intend to bring and obiect any foule and wicked sayings especially out of Luther against the Blessed Trinity or about his acknowledged Lust and sensuality be carefull to note the Edition of the Booke wherein such sayings are to be found For in some later Editions of his workes many such sentences are for very shame left out and vnprinted And thereupon there are diuers Protestants who vtterly deny that euer any such wicked or sensuall words were written by him Animaduersion LXX OVr Aduersaryes labour by seueral wayes to depresse the force of Miracles exhibited in proofe of the Roman Religion For first some of them do deny the working of all Miracles and to fortify this their denyall they thinke it sufficient if they can produce but any one or two strange relations supposed to be Miracles and yet after discouered to be but forgeryes to the disgracing of all true Miracles but this euasion is weake seeing by force thereof we should deny all the bookes of Scripture because some false wrytings were in the Primitiue Church obtruded vnder the names of the Apostles as (y) Cont Aduers log prophet l. 1. c. 20. Austin and (z) Hist l. 3. c 19. Eusebius do record Againe if they will deny all Miracles they may also by the same reason deny all History eyther prophane or Ecclesiasticall Therefore if we will ascribe so much confidence to the wrytings of Eusebius Zozomene Austin Ierome and others as we do to the lyues of Liuy or Commentaryes of Cesar or to Speeds Cronicle we cannot reiect all Miracles for forgeryes vntruths Other of our Aduersaryes confesse the doing of many Miracles vrged by the Catholykes but then they ascribe them to the power of the Diuell and do commonly style them Antichristian (a) So do the Cent. call them Cent. 4. col 1445. Cent. 5 1486. In like manner Osiand also stileth them Cent. 10. 11. 12. wounders and lying signes But against this subterfugion I say it cannot be applyed to the Miracles wrought in the primitiue Church and eecorded by Zozomene Austin Ierome and others long before the comming of Antichrist since most of our Aduersaryes do place Antichrists first comming in (b) So doth D. Willet teach in his Synop. p. 160. D. Fulke in his answere to a counterf Cath. p. 36. D. Downenam in but his Treatise of Antichrist lib. 2. pag. 4. Boniface who was Pope in the yeare 1006. loÌ„g after the dayes of the former Fathers Secondly I say that our Aduersaryes in ascribing the Miracles to the working of Antichrist consequently of the Diuell do ouer neere interleage with the Iewes condemning the Miracles of Christ in these wordes This man (c) Math. 1. casteth not out Deuills but by Belsebub the Prince of Deuills Agaiâ—â— I say that the Protestant Vrsinus trulâ— sayth that the (d) In Comment Catech. 21. Power of the Miracles oâ— Antichrist are not true Miracles but such aâ— the Order of Nature obserued may be effected by the deceyte of men or Deuills But diuers miracles are recorded which transcend the power of the Deuill as to stay the flux and reflux of the sea or to cure incurable diseases without applying any secondary meanes and such like c. Of which there are many miracles recorded by the former Fathers Thirdly I auer that the Miracles of the Deuill are euer done to some vaine and pernicious end and not for the good of the particular person vpon whom they are wrought Fourthly if the Deuill could effect such stupendious workes how chanceth it that he would neuer concurre with condemned and on all sydes acknowledged miscreants to strenghthen and countenance thereby those mens misbeliefe and Heresies I meane with Simon Magus Porphiry Iulian the Apostata Mahomet c. and other Sects condemned euen by the Protestants for most erroneous Lastly I conclude that our Aduersaries in condemning all Miracles either but as forgeries or as the Works of the Deuill do charge diuers Princes Commonwealths Ecclesiasticall persons and infinite multitudes of people both of former and later tymes with extreme simplicity yea Lunacy in suffering such forgeries and delusions to be obtruded vpon them I will adioyne hereto the miraculous preseruation for many hundred yeares of certaine Relicks I will passe ouer the vncorrupted bodies of many Saints euen till this day and will insist in the miraculous preseruation of the Eucharist stabbed with knyfes by the Iewes many scores of yeares since if not
5. with vs touching Patronage and intercession of Angells that therfore D. Whitaker doth accordingly confesse and say thereof Jllum (h) Whitak in respons ad rat Camp rat 1. p. 15. verò Tobiae Raphaelem c. Litle do we regard the Example of Raphaell the Angell mentioned in Toby c. All this is different from the Canonicall Scriptures c. Concerning the force of Merit of Almes and other good works proceeding from true fayth in the Messias The Doctrine of the Ancient Iewes is deliuered in the Booke of Tobyâ— Almes (i) Tob. 1â— doth deliuer from Death and doth purge all sinne and in the foresaid booke of Ecclesiasticus As water (k) Eccles 3. quenceth burning fyer So Almes expiateth sinne Touching vnwritten Traditions (l) Orig. hom 5. in Numer Hilar. in Psalm 2. Origen and Hilary do affirme that Moyses did leaue many things vnwritten the knowledge whereof was continued by tradition And Rabby Iudas affirmeth the same of Moyses a thing so euident that the doctrine of the Tradition of the Iewes is confessed by (m) writing vpon the Booke in Capitulis patrum Paulus Phagius the Protestant That Monasticall Lyfe was not altogether wanting but in some sort professed among the ancient Iewes is witnessed by Iosephus thus writing The (n) Ioseph antiquitaâ—um Iudaicarum l. 18. c. â— righteousnes of the Essenes is meruaylous c. They enioy their riches in Common c. And in this course aboue foure thousand men do liue hauing neither wyfes nor seruants c. And in another place Triall (o) Ioseph l. de bello Iudaito l. 2. cap. 7. is had of a mans continency and his other manners are for two yeares tryed and then he is taken into the Company Lastly to omit for greater breuity the Doctrine of Vowes the doctrine of one Visible high Priest head of the Church in those Jewish tymes the Doctrine of the Iewes in remitting the ending of Controuersyes not to the Scripture but to a certaine visible and liuely Judge the doctrine of the Iewes concerning Confession of sinne all these being related by (p) Gala. in areanis Cathol veritatis l. 10 v. 3. Galatinus I will close this passage with Melchisedech his offering of bread and Wyne in sacrifice and the prefiguration thereby of our Sacrifice of the New Testament Of this point Rabby Phinees thus sayth Jn (q) Phinees in cap. 28. Numer the tyme of the Messias all Sacrifice shall cease but the Sacrifice of bread and Wyne shall not cease c. as it is said Psalm 100. Thou art a Priest for euer according to the Order of Melchisedech Rabby (r) Hasardan in Bereschit Rabbi ad cap. 14. Gen. Hasardan Rabby (s) Samuel in Bereschit Rabbi ad cap. 14. Genes Samuel say the like of Melchisedech his offering vp of bread and wyne in figure of the Sacrifice now in the tyme of the New Testament a point so euident that (t) Bibliander de SS Trinitote l. 2. pag. 89. Bibliander the remarkable Protestant doth not doubt to confesse the same of the old Jewish Rabins Thus far of the doctrines of the ancient Iewes before Christ his Incarnation which doctrines we Catholiks at this day hold All which doctrines are meerely Dogmaticall points without any Type or reference to Christ his comming that only of Melchisedech excepted and therefore it cannot be answered that the said doctrines should now cease vpon our Sauiours comming in flesh into the world as some ignorant men would suggest but it must needs be that the said Doctrines if they were true then they must be also true now By which so many foresaid Examples of our Catholike fayth thus affirmed by the ancient Iewes it is made most certaine that our Religion â—s not New or lately inuented but most ancient and vndoubtedly Apostolike Animaduersion LXXXXIX IT is a most impudent assertion of D. Field who thus writeth We (*) D. Fâ—â—ld in his Book of the Church l. 3. c 8. p. 76. firmely belieue that all the Churches of the world wherein our Fathers liued and dyed to haue beene the true Protestant Churches of God c. and that they which taught imbraced and belieued those damnable Errours which the Romanist do defend against vs were only a faction But see now this most vast Lye is controuled First then D. Iewell thus acknowledgeth The (u) Iewel in his Apology of the Church part 4. c. 4. Truth was vnknowne at that tyme and vnheard of when Martin Luther and Hulderick Swinglius first came vnto the knowledg and preaching of the Gospel And therefore (x) Buâ—ter in Ep. anno 36. ad Episc Hereford Bucer stileth Luther The first Apostle to vs of the reformed Doctrine And Schlusselburg the great Protestant thus contesteth the same Jt (y) In Theolog. Calu. l. 2. fol. 130. is impudency to affirme that many leâ—ned men in Germany before Luther did hold tâ—â— Doctrine of the Gospell Yea Luther himselfe thus vaunteth of himself Christum (z) Luther Ep. ad Argentinens à nobis primo vulgatum audemus gloriari And truly the force of reason assureth vs that there were no Protestants at or immediatly before the breaking out of Luther For if any were why did they lye hid and vnknowne at Luthers Rising No other pretext can be alledged but feare of persecution But this cannot be alledged For the Protestants if any then were might securely step out and ioyne themselues with Luther considering that then diuers Magistrats and Commonwealths had openly vndertaken the Patronage of Luthers Doctrine and Religion Animaduersion C. IN all points of faith the Authority of the Priuate Spirit is to be contemned as begetting nothing but Noueltyes and Innouation And let ech good Catholike anchor his iudgement vpon the authority of Christs visible Church and the chiefe Head therof assuring himselfe that although Simon the fisher was not able to determine Matters of fayth yet that Simon Peter and his Successours assisted with competency of meanes haue euer an impeacheable Soueraignty granted to them and a delegated authority from Christ himselfe for the absolute discussing and deciding of all Controuersyes in Religion Tu (a) Math. 16. es Petrus super hanc Petram aedificabo Ecclesiam meam portae Jnferi non praeualabunt aduersus eum And truly if the visible Church of Christ and the Supreme Iudge therof could err in matter of fayth how could God be excused from Cruelty by threatning to all Men eternall Perdition if we be not obedient to the Church of God Dic (b) Math 18. Ecclesiae si Ecclesiam non audierit sit sicut Ethnicus Publicanus Furthermore as the Apostle saith (*) Hebr. 8. Our Testament is established in better Promisses c. meaning then the Testament of the Jewes But if it was said in the tyme of the Old Law that he who (c) Deuteron 17. presumptuously refuseth to obey the CommandemeÌ„t of
cannot be said to be truly in them To begin with Iohn Husse who liued anno 1400. The Articles wherein Husse and the Bohemians his followers did belieue are related by M. Fox to be these following saying The (y) Act. Mon. p. 260. only propositions were these foure Articles The first Communion vnder both kinds The second that all Ciuill Dominion was forbidden to the Clergy The third that the preaching of the Word was free for all men and in all places The Fourth that open Crymes are in no wise to be suffered for auoyding of greater Euill Now that Husse himselfe was Catholike in all other points appeareth from the Testimony of Luther who thus speaketh of Husse The (z) In Colloq Geâ—man cap. de Antichristo Papists burned Husse when he parted not a fingars breadth from the Papacy for he taught the same which the Papists do Only he did find fault with their vices and wicked Lyfe Against the Pope he did nothing Thus â—uther of Husâ—e Now to the foresaid Heresies of Husse this is in like manner confessed and set downe by M. Fox (a) Fox Act. Mon. 230 to wit that there are no Princes Priests or Bishops while they are are in mortall Sinne. Of which his Heresy Osiander thus discourseth Nullus (b) In Epitom Cent. 15. pag. 465. est Dominus Ciuilis nullus est Praelatus nullus est Episcopus dum est in mortali peccato Haec propositio non potest approbari c. To come to Wicleffe who was first a Catholike Priest Io. Stow thus relateth Wicleffe (c) Stow in his Annallâ— of England printed an 1591. p. 425. first inueighed against the Church of Rome because he had beene depriued by the Archbishop of Canterbury from a certaine Benefice Touching the Catholike opinions euer houlden by Wicleffe among others I alledge these following He maintayned besides Baptisme and the Eucharist the Sacraments of Order and of Penance in like sort the Sacraments of Confirmation and Extreme Vnction For in Postilla in c. 15. Marci Wicleffe mentioneth all the seauen Sacraments He also belieued the Rites and (d) As appeareth in his booke de Apostasia c 18. Ceremonies of the Masse He was feruerous in praying to our B. Lady thus writing of this point Hic (e) Wiclâ—ff ser de Asâ—â—mpt Mariae videtur mihi quòd impossibile est praemtaâ—i sine Mariae suffragio Hâ— acknowleâ—ged the â—orship of Relikes and Images saying hereof Conceditur quod Jmagines cum prudentia Mariae sunt adorandae (f) Wic ef de Eucharistia c. 8. Finally Wiclâ—ff so admitted the doctrine of Merit of Works and Works of Supererogation as that Stow thus writeth of him Wicleff (g) Stow in his Annals printed 1992. pa. 426. his Disciples went in Course rustet garments downe to the heele seemed to contemne all temporall goods for the loue of eternall riches adioyned himselfe to the begging fryars approuing their pouerty and extolling their Perfection The grosse Heresies maintayned by Wicleffe were these following He taught that all things came to pâ—sse by an absolute and Stoicall Necessity he condemned lawfull Oathes sauoring herein as Osiander (h) Osiander Cent. 15. pag. 4â—7 459. sayth of Anabaptisme He further taught that there is no Ciuill Magistrate whiles he is in mortall Sinne as Melancthon (i) Melancthon in Ep. ad Prâ—dericum Micon in Epist. Swinglij Oecolamp chargeth him Of whom Melancthon in the place alledged further sayth J haue found in Wicleff many Errours wherby a man may iudge of his Spirit Finally to omit some other of his Heresies M. Fox thus speaketh of him Wicleffe (k) Act. Mon. pag. 95. vsed soften for feare of persecution and danger to dissemble his Religion Animaduersion CIII IN this next Animaduersion I will discourse vpon the former grounds of these Innouarours following And to begin with Waldo from whom are sprung the Waldenses Waldo was a Layman of Lyons in France a rich man and gaue Money for the translating of the Scripture into his owne tongue Now that neither Waldo nor the Waldenses were Protestants is thus proued First they still did hould many Catholike poynts as the Reall presence in the B. Sacrament as Caluin (l) Caluin Ep. 144. confesseth They also mantayned Seauen Sacraments the Doctrine of vowes of single Life and of Purgatory as Benedictus (m) In Tract de Eccles pag. 1â—4 Morgenstrensis a Lutheran relateth Finally they were so full in defending the Doctrine of Merit of Works as that D. Humfrey (n) In Iesuitism part 2. rat 3. p. 270. thus writeth of Waldo Waldo did forsake all things that being poore he might follow Christ and the Euangelicall Perfections The Heresyes of the Waldenses were many First they taught that Maried Persons sinned in doing the Act of Matrimony without hope of Jssue as witnesseth Illyricus (o) Illyriâ—us in Catadestium veritatis p. 743. They did hould all imbracements and all things (p) Illyr vbi supr done aboue the Girdle as kissing touching words Compression of the Papps c. to be done in Charity They further taught that neither (q) Illyrius ibid. p. 760. Pryests nor Ciuill Magistrates being guily of mortall Sinne were to be obeyed That Laymen (r) Ibid. p 711 p. 745. and Women might Consecrate and preach That Cleargy (s) Ibidem pag. 7â—9 men ought to haue no Possessions They (t) Ilâ—yr ibidem p. 734. weÌ„t to Catholike Churches dissemblingly Confessed and Communicated dissemblingly Finally (u) Illyr ibidem pag. 735. 7â—5 they condemned all Princes and Iudges The Albigenses are also prostituted by some of our Aduersaryes for Protestants But it appeareth by the teâ—timonyes of D. Abbots that the Albigenses were of the same Sâ—ct of the Waldenses or rather the same Men for thus the said Doctour writeth These (x) In his boâ—ke against D Hâ—â—â— his Reasons pag. 57. Leonists or poore Men of Lyons and Waldenses and Aâ—bigenses were the same Men but diuersly and vpon diuers occasions tearmed by the Romish Synagogue Now these Aâ—bigenses whether they were the same with the Waldenses or not as they mantayned some Poynts of Protestancy so withall by the testimony of Osiander the Protestant they taught diuers execrable Heresyes Osianâ—er his words are thefe (y) Ofiander in Cent. 1. l. 1. c 4. p. â—â—9 Albigensibus dogmata haec tribuntur Duo esse Principâ—a Deum â—z bonum Deum malum hoc est Diabolum c. These opinions are ascribed to the Albigenses That there are two principles to wit a good God and a bad God which is the Diuell who created all Bodyes as the good God did all Soules c. They do reiect Baptisme and they say to goe to Churches and to pray â—â— them is not profitable c. They condemne Mariage and do allow as holy promiscuos concubitus all promiscuous lying together how wicked soeuer They deny the Resurrection of the
any impugned part or branch of their Religion From which vndaunted resolution of theirs we certainely collect that this their constant determination of defending the least point of their Religion proceedeth partly from a generall instinct of God impressed in mans soule teaching ech man that death it selfe is rather to be suffered then we are to deny any part of fayth and Religion in generall And thus according hereto we find that the Athenians who were Heathens though they did erre touching the particular Obiect therin as worshipping false Gods were most cautelous that no one point should be infringed or violated touching the worshipping of their Gods The like religious seuerity was practised by the Iewes as Iosephus (s) Ioseph contra Apion witnesseth Now from these Premisses we deduce against our Adiaphorists or Neutralls in Religion either Catholike or Protestant that no points of true Religion are of that cold Indifferency as that they are not to be much regarded either in beliefe or in profession but that they are of that Nature worth and dignity as a man is obliged to vndergoe all torments yea death it selfe before he yeald or suffer the least relaps in denying any of the said verities or in any externall Profession contrary thereto Animaduersion CXXI FOr the further impugning of the indifferency of seuerall Religions and to shew that euery religion among Christians is not capable of Saluation I will drawe one demonstration out of Scripture The text is this In the (t) 1. Timoth cap. 4. larer tymes certaine shall depart from the fayth attending to spirits of Errour and Doctrine of Deuils forbidding to Marry to abstaine from Meates Heere the Apostle prophesyeth according to the iudgement of S. Chrysestome (u) Hom. 12. in Timoth Ambrose (x) In hunc locum Ierome (y) L. contra Iouinian c. 7. and (z) Haer. 25. 40. Austin of the Heretykes Encratites Marcionists Ebionites and such like who denyed Matrimony as a thing altogether vnlawfull and prohibited absolutely at all tymes and the eating of certaine Meates as Creatures impure Now these Heretykes belieued in the Trinity the Incarnation and other Supreme poynts of Christian Religion And yet eueÌ„ for these two former Heresyes touching Marriage and eating of Meates and not for their misbeleife in the Trinity Incarnation c. they are said by the Apostle to depart from the fayth of Christ and to attend to the Doctrine of Deuils But such as leaue the fayth of Christ and attend to the doctrine of the Diuels are not in state of Saluation Now these Errours heere mentioned by the Apostle are of as little or lesser consequence then the Controuersyes betweene the Catholiks the ProtestaÌ„ts therefore it standeth vpon ech Christian if so he expect to saue his soule to professe entirely and wholy the true Religion Animaduersion CXXII TOuching the Doctrine of Transubstantiation in the B. Sacrament of the Eucharist the auncient Fathers are most full therin euen by the acknoledgement of the ProtestaÌ„ts themselues First then Gregory the great is coÌ„fessed by D. Humfrey (a) In Iesuitism part 2. rat 5. to haue broght in Transubstantiation into England at his first planting of Christianity in this Country as is aboue shewed Chrysostome is reprehended by the Centurists to vse their owne words (b) Cent. 5. col 517. Quia parum commodè de Transubstantiatione dixit (c) Cent. 4. c. 4. col 295. S. Ambrose is affirmed by the Centurists in the booke ascribed to Ambrose to confirme the Doctrine of Transubstantiation which Father for the said Doctrine is also taxed by (d) L Ep. Oecolampad Swinglij l. 3. Oecolampadius S. Cyrill is reprehended by Peter (e) Ep. ad Bezam annexed to his Common places Martyr in these words I will not easely subscribe to Cyrill who affirmed such a Communion as thereby euen the flesh and bloud of Christ is ioyned to the Blessings for so he calleth the holy bread c. S. Cyprian is charged in the booke ascribed to Vrsinus the Protestant entituled Coâ—monefactio cuiusdam Theologi de sancta Caenâ— who there thus writeth (f) Pag. 111. â—18 In Cyprian are many things which seeme to affirme Transubstantiation Lastly Ignatius is acknoledged by Keâ—pnitius (g) Exa part 1. p. 94. to haue confirmed the Doctrine of Transubstantiation in that eminent place of his (h) Ep. ad Smirnenses Eucharistias oblationes noÌ„ admittuÌ„t quòd non confiteantur eucharistiam esse carnem saluatoris quae pro peccatis nostris passa est c. The truth of the Fathers iudgment touching the Reall presence is so fully confessed by our Aduersaryes as that Antony de Adamo a markable Protestant thus acknoledgeth hereof (i) In his Anatomy of the Masse p. 236. J haue not hitherto beene able to know when this Opinion of the Reall bodily being of Christ in the Eucharist did first beginne With whome conspireth Adamus Francisci another Pro estant saying Commentum (k) In Margarita Theol. pag. 156. Papistarum c. The Papists inuention touching Transubstantiation crept earely into the Church Thuâ— farre of the Protestants Confessions in this poynt whereunto we may add that these Fathers heere aboue charged with the rest of the Fathers of those Ages were the chiefe Pastours Doctours of the Primitiue Church which Church belieued herein according as it was taught by the said Fathers If then these Fathers should erre in the Doctrine of TraÌ„substantiation then should it follow that the primitiue Church yea and the vniuersall Church of Christ contrary â—o Christs (l) Math 1â— promisse therein should erre Animaduersion CXXIII YF we do take into due consideration 〈◊〉 seuerall chiefe heades and points when vnto the sentences and authorities of 〈◊〉 ancient Fathers touching the Eucharist 〈◊〉 be reduced we cannot otherwise be perâ—â—ded but that the Fathers taught vnaâ—â—mously the Doctrine of the Reall Presence and Transubstantiation seing those Heads 〈◊〉 the Fathers sentences are so agreeable aâ—â—fortable to Christs Reall being in the Sacrament and so incompetent and disproportionable to a bare Typicall Presence or being of him therein To begin then The First Head of the Fathers authorityes may be the Appellatâ—â— or Names which the Fathers giue to the Blessed Sacrament far differently from the Sacramentaryes which is an argument that Sacramentaryes differ from the Fathers iâ— beleife therein Thus the Fathers call the Sacrament The body bloud of our Lord Thâ— precious body tremenda Mysteria the fearefuâ—â— Misteries the pledge of our Saluation Our priâ—â— whereas the Sacramentaryes vsuall phraâ—â— is to call the Eucharist the Symboll or signâ— of the body and bloud of the Lord. The second Classe or Head is taken from the Comparison of this Sacrament with other things for they compare it with the Manna Paschall Lamb with Panis Propositionis and the lyke saying The Eucharist doth differ from all these things as the Truth differs froÌ„ â—â—gures the body
vpon vs doth not please me for it tasteth of Barbarism Now to come to the text impoysoned by his Constructions and first that markable passage J and (e) Ioan. 10. the Father are vnum vz. one thing euer mainly insisted vpon by the Ancient (f) Chrysost in hunc locum Austin in hunc locum many others Fathers against the Arians for proofe of the Diuinity of Christ is thus auoyded by Caluin (g) Caluin in Ioan. ca. 10. Abusi sunt hoc â—xo Veteres vt probarent Christum esse Patri Homousion neque enim Christus de vnitate sùbstantiae disputat sed de consensu The ancient Fathers haue abused this place to proue that Christ is Consubstantiall to his Father For Christ here disputeth not of the vnity of Essence but of the vnity of Consent and will Againe that passage There (h) 1. Ioan 5. be three that giue testimony in Heauen the Father the Word and the Holy Ghost and these three be one Which text the ancient Fathers euer expounded of the Trinity Caluin thus answereth Quod (i) Caluin in hunc locum dicitur tres esse vnum ad essenâ—iam non refertur sed ad consensum potiùs That is where it is said these three are One these words are not to be referred to One in respect of Essence but rather of Consent In like manner that place Thou (k) Psal 2. art my Sonne bodie this day I haue begotten thee Calâ—iâ— (l) In Psalm 2. interpreteth with the Arians against the Diuinity of Christ This point I meane of Caluins interpreting the chiefe passages of Scripture euer vrged by the Ancient Fathers for proofe of Christs Diuinity with the Arians to impugne Christs Diuinity is so câ—eere and confessed as that Aegidius Hunnius a most markable and learned Protestant writeth a booke against Caluin of this subiect thus entituling it Caluinus Indaizans hoc est Iudaicae glossae corruptelae quibus Joannes Caluinus illustrissima scriptura sacra loca testimonia de gloriosa Trinitate c. detestandum in moâ—um corrumpere non exhorrait With this blaspheâ—y against the Blessed Trinity Caluin is further charged by Conradus (m) In Theolog. Caluinist l 2. fol. 38. 39. sequent Sclusselburg by (n) In his Admonit de Arianis Pelargus by Stancarus (o) Scâ—nkarus contra ministros Geneuens Tyguriâ—oâ— and lastly by Ioannes Mathaeus all eminent Protestants which Mathaeus did write a booke against Caluin for teaching Arianisme stiling it de Cauendo Caluinistarum fermento c. Animaduersion CXXXIX FRom the confessed Inuisibility of the ProtestaÌ„t Church during so many ages aboue granted it is proued that the Protestant Church is not the true Church of Christ by this Medium following The Prophesyes do fore shew that the Church of Christ in the tyme of the New testament shall conuert to its faith the Gentils their Nations and kingdomes thus accordingly we read Esay to fortell of the Church (p) Esay c. 60. vide etiam cap. 54. The Iles shall waite for thee meaning the Church Their kings shall minister vnto thee and thy Gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils with whom accordeth the Roiall Prophet speaking in the persoÌ„ of the Church (q) Psal 2. I will giue thee the Heathens for thy inheritance and the ends of the earth for thy possession That these places of Scripture besydes diuers others are vnderstood of the enlargement of Christs Church and the coÌ„uersion of kingdomes and nations vnto it is warranted by the acknowledgement of (r) Oâ—colamp vpon Ieremy Occolampadius (s) In his defâ—nce p. 400. D. Whitguist D. Whitaker (t) In his answere to M. William Reynoâ—â—â— and others as also by the Annotations of the Protestants owne English (u) Printed in the yeare 1576. Bibles Now for proofe that the Protestant Church neuer yet conuerted any Gentils or Heathen Kingdomes and Nations to its fayth we will begin first from Luthers tyme and so ascend by degrees vp to the Apostles And first from Luthers days to Gregory the Great or Boniface the third which contayneth a thousand yeares it is euident that during all this tyme the ProtestaÌ„t Church remained wholy Jnuisible as is aboue demonstrated from the acknowledgments of Protestants and therefore could not conuert any Countryes or Kingdomes to its religion Againe touching all these Countryes here expressed to wit The Danes (x) Cant. 8.9 10.11.12.13.14.15 Morauians Polonians Slauonians Bulgars Hunnes Normans Bohemians Noruegians Saxons Germans and diuers others here omitted the Conuersions of all these happened within this last thousand yeares and therefore were conuerted by the Church of Rome and to the present Roman fayth euen by free acknowledgment of the Magdeburgians or Centurists according as the Bishops of Rome liued within those seuerall ages Neither can our Aduersaries name any one Heathen Country in Christendome conuerted to Christianity by the Protestant Church And hence it ryseth that D. Whitaker doth stile the Conuersion of all the former Countryes as granting them to be conuerted to our present Roman fayth impure (y) Whitak l de Eccles contra Bellarm. § 336. and corrupt Conuersions Now to ascend from these last thousand yeares vpwards to the other next three hundred yeares I meane to the dayes or the first Christian Emperour during the space of which three hundred yeares no Countryes or Kingdomes were conuerted at all to Christian Religion either by Catholikes or any others for it is euident that in those daies there were no Kings professing the Christian Religion the Emperours of the East only excepted among whom some were false (z) As Valens Constantius constans Christians as being defiled with Arianisme others (a) IuliaÌ„ Apostates Now concerning the tyme it selfe of Constantine it is so certaine that neither himself nor any Country by his meanes was conuerted to the Protestant Religion as that the Magdeburgenses all Protestants recording the state of the Church in Constantynes tyme do charge Constantine with all our Catholike points at this day professed by the Church of Rome styling them The (b) Cent. 4. Errours of Constantine and of his Age. Now to ryse higher in tymes to wit from the tymes of Constantine to that of Christ our Sauiour it is witnessed by all Historiographers that the Church of God was in such violent Persecutions as that it had no meanes to inlarge it selfe by conuerting to it Kings or Kingdomes and if it had at that tyme conuerted any yet the Question would then follow whether such a Conuersion had beene made to the Protestant or to the Roman Church But the euidency of this point appeareth both from the writings of the Protestant Deuines of Wittenbâ—rg (c) In the booke Disputationes c. as also from the testimony of D. Barlow who thus discourseth hereof (d) Barlow in his defence
no lesse then in some other principall points of fayth imbraced both by the Catholike and the Protestant such as is the Trinity the Baptisme of Infants and such like the foresaid Nations did and yet do agree notwithstanding their disagreement in lesser Matters Animaduersion CLVIII DIuers of the Iewish Ceremonies may be still maintained though as contrary in iudgment hereto D. Reynolds (47) D. Reynolds in his Conference with M. Hart pa. 570. and 571. is not abashed to obiect against vs many Ceremonies of the Jewes as if we did offend sinne in our Ceremonies bearing some resemblance to the said Iewish Ceremonies But against this errour of his and other Protestants I alledge first that as D. Gardiner (48) D. Gardiner in his Dialogue betweene Irenaeus and Antimachus of the rites and Ceremonies of the Church of England printed at London 1605. fol. b. 3. though our Aduersary truly teacheth the Iewish Ceremonies which haue ceased and may not now be retayned are most properly those which were ordained to signify some thing as being Future and to be accomplished in Christ as for example the Paschall Lambe which signified his Passion to come But as concerning Ceremonies of other kind that in the ancient Fathers iudgment they might be lawfully retained or vsed and so accordingly were by them vsed in the celebration of the publike Liturgy is confessed by (49) Caluin de Caena Domini in tract Theol. printed 2597. pag. 7. Caluin Secondly we giue instance of sundry Ceremonies vsed in the Old Testament and yet now retayned as paying of Tythes Our Churches with reference to their Temples Pentecost Holydayes Eleuation of hands and genuflection in tyme of prayer Jmposition of hands diuers others Thirdly that the Church of Christ might and did in the Apostles tymes borrow Rytes from the Old Testament is confessed by (50) Caluin l. 4. Inâ—tit c. 3. sect 16. Caluin and others yea Peter Martyr thus plainly writeth hereof Many (51) Peter Martyr in his Epistles annexed to his Common places in English p. 118. things the Church hath borrowed from the Decrees of Moyses yea and that from the first tymes Now these Ceremonies as also others are vsed chiefly to stir vp in vs deuotion and that how forcible they are thereto I will content my selfe with the Authority of S. Austin herein who thus writeth There (52) Austin Epist 5. ad Marcellum post initium are certaine signes he meaning Ceremonyes by the celebration and vse thereof not to God but to vs profitable offices of Piety are exercised Againe (53) Austin to 4 de cura â—ro Mortuis c. 5. When we kneele downe when we stretch out our hands when we lye prostrate vpon the ground c. a man by these doth better stir vp himself to pray Thus Austin Animaduersion CLIX. THough the doctrine of the Masse hath beene briefly discoursed of before in some Animaduersions yet I hould it conuenient heere to relate the Antiquity of the word Masse still retayned by vs. First then Peter Martyr thus writeth Austin (54) Peter Martyr in his Common places Englished par 4 p. 515. maketh mention of the word Masse in his 237. sermon de Tempore as also in his 91. serm de Tempore In like manner the Century writers (55) Cent. 4. col 295 reproue S. Ambrose for mentioning the word Masse D. Fulke (56) Fulk in his Retentiue p. 60. acknowledgeth that Victor who liued within the first fiue hundred yeares doth in his History vse the terme of Masse by which sayth D. Fulke was meant the celebration of the CoÌ„munion memory of the Sacrifice of Christ. Now if ouâ— Aduersaries will reply to all this saying the Word Masse is not found in the Scripture therefore it auaileth not that the Fathers did vse it let them as is aboue touched in full answere of this condemned Sophisme remember that although both we and they do professe to belieue the Trinity or Personâ— yet themselues cannot fynd the word Trâ—nity mentioned in the Scriptures neither the word Person according to the foresaâ— sense Animaduersion CLX IT is euident by all obseruation examples of former tymes that the liues 〈◊〉 those men were euermore austere and saâ—ctifyed whom God did chuse to be the fiâ—â—â— publishers or Restorers of Religion or reformers of his Church This is verifyed 〈◊〉 the Example of Moyses in the Old Law and of the Apostles in the first preaching of the Euangelicall Law all of them being meâ— most pious most religious and most seueâ— to themselues in their manners and Coâ—uersation This then being as a presumeâ— ground principle we are to call to mind what aboue is granted by our Aduersariâ—â— to wit that Luther and his schollars aftâ—â— following were the first restorers of thâ— Protestants fayth their Church for so manages afore being latent and inuisible He 〈◊〉 further we are to call to mynd that next 〈◊〉 â—r Luther the chiefest Protestants for enâ—â—ging of Protestancy and spreading of â—heir supposed Gospell were these followâ—g Swinglius Melancthon Carolostadius Iaâ—â—bus Andrâ—â—as Bucer Ochinus Caluin and 〈◊〉 Now in this next place we are to weigh 〈◊〉 nether these men were licentious dissoâ—â—te and wicked in their Conuersation or vertuâ—us and religious in their Courses but it is more then euident that Luther and all the rest of these were of most flagitious dissolute manners The truth of which point through the largenes of the subiect here in expresse words to set downe this â—lace is not capable of Since in these my Animaduersions I affect all breuity Thereâ—â—re I most earnestly intreate the sâ—udious Reader to peruse the booke entituled Luthers Lyfe written by the Authour of the Protestants Apology The Subiect of that â—ooke is to lay open the enormous bad â—es particularly of Luther Swinglius â—elâ—nâ—con Carolostadius Jacobus Andraeas Bucer â—chinus Caluin and Beza And what is there â—â—liuered is not deliuered from the pens â—â—sertions of the Catholikes for that Course would be held suspected and parâ—â—all but from the pens and Relations of tâ—e Protestants themselues I assure the Reaâ—â—r that in that booke he shall find some 〈◊〉 those former men to be charged with Fornication Adultery others with Sodomy oâ—hers againe charged with Epicurism broaching of blasphemous doctrines and others againe apostating from Christianity making themselues by Circumcision open Turkâ—â— Jewes and all this as aboue said there produced from the Protestants owne accusations of them they thus prophanely liuing after their beginning to preach their Gospell Now here I refer to any Man carefull of his Saluation whether he can be persuaded that God would euer out of his goodnes and prouideÌ„ce choose such facinorous impious and detestable men to be the Reuealers or restorers of the truth of Religion supposing it were till that tyme abolished and extinct and the rather Since men do (37) Mat. 7. not gather grappes of thornes nor figs of thisles Once more I
Adoration or Jnuocation or in any other sort To this Peter (10) Peter Martyr lib. contra Gardin part 1. obiect 150. Martyr and others do answere that if any such reuerence was exhibited by the Fathers to the Eucharist this reuerence was not terminated in the Eucharist it selfe but directed to Christ signifyed therein and so by the mediation of those earthly elements transferred vnto him No otherwyse tâ—â— when the Papists for thus do they partâ—câ—larly instance praying before Jmages 〈◊〉 not their prayers to the Images but to Christ 〈◊〉 the Saint represented therein But against tâ— Euasion I first aske what secret intelligâ— haue our Aduersaryes with the Fathers â—tention herein since the Fathers words gâ— not the least intimation thereof Seconâ— I say that (11) L de Hierarch Eccles c. 3. part 3. saying O Diuinissimum Sacrosanctum Sacram. c. Dionysius doth inuoke 〈◊〉 Sacrament it selfe and not Christ only â—fore the Sacrament Thirdly this their â—sweare admitting it for true doth waâ— euen in their iudgements the Catholâ—â— praying before Images and the reuereâ—â— giuen to them which Doctrine the Proâ—stants do so much inueigh against Animaduersion CLXVII THe Scripture is most difficult for three â—spects First in regard of its multiplieâ— of the Senses of one and the same passage Scripture Secondly in respect of the phrâ—â— wherein the Scripture is deliuered Thirdâ— by reason of the height of the subiect wheâ— the Scripture intreateth To touch all tâ—â— briefly First concerning the Sense Tâ—â— are in diuers passages of Scripture three â—uerall senses besydes the literall all iâ—â—ded by the Holy Ghost The senses are â—led Allegoricus Tropologicus and Anagogâ— Now how shall an ignorant maÌ„ know 〈◊〉 texts of Scripture be capable of all these 〈◊〉 of them The Style of the Scripture is â—â—de difficult as being stored with figures 〈◊〉 Allegoryes and full of Hebrew phrazes 〈◊〉 Dialects as appeareth in perusing the â—â—lms and the Apocalyps The subiect of the â—â—â—ipture is most high as discoursing of the â—â—eation of the world of Nothing of the â—ysteryes of the Trinity and the Incarnatiâ—â— besides many other Dogmatical points 〈◊〉 transcending the light of mans naturall â—â—prehension And therefore S. Ambrose had â—â—od cause thus to pronounce of the holy â—â—â—ipture Mare (12) Ambros Ep. 44. ad Constantium est scriptura Diuina haâ—â—s in se sensus profundos Ad hereto that the â—â—â—ipture hath to an ignorant eye diuers seeâ—ng contrarietyes though in theÌ„selues they are most true and reconcileable For example these two texts (13) Ezec. 18. Filius non portabit iâ—quitatem patris anima quae peccauerit ipsa â—â—rietur And this other Visitans (14) Exod 10. iniâ—â—tatem patrum in filios in tertiam quartaÌ„â—â—nerationem how can an ignorant man or â—o man reconcile these passages And what â—â—ity then may one discerne in a Mechaniâ—â—l fellow or silly woman who can only â—t reade carrying the bible vnder their â—â—me to the Church and vaunting of the â—ines of the Scripture and auerring that â—â—emselues are able to vnfould expound â—e most abstrusest passages there O pride â—â—d ignorance Ad finally that in the Scripâ—â—e the plurall number is sometymes vsed for â—â—e singular number as Marc. 15. we read they that were crucifyed with him rayled at hiâ— and yet we know it was but only one of the theeues that did so the good thiefe honoring our Sauiour See the like hereto touching this kynd of phraze of the Scripture besydes other places in Hebr. 7. Againe the Scripture in diuers texts doth vnderstaÌ„â— by the word Omnis only quidam For example in Math. 27. we reade dicunt omnâ— vt crucifigatur and yet the B. Virgin S. Maâ— magdelen the Apostles and diuers others dâ— not so cry out against our Sauiour The liâ— phraze is in those words Omnes quae sâ— sunt querunt Philip. 2. yet the Apostles and many other good Christians were eâ—empted out of this sentence But now heâ—â— I demand how can an vnlearned man râ—concile these and the like sentences wâ—â— the true meaning of the Holy Ghost in tâ— Scripture Animaduersion CLXVIII THe Catholike Church deliuereth câ—taine Rules for the more perfect knoâ—ledg of true Traditions The first When 〈◊〉 vniuersall Church doth imbrace any doctriâ— as a point of fayth the which is not found in 〈◊〉 holy Scriptures it is necessary to say that thesâ— point proceedeth from the Tradition of the Aâ—â—stles The reason hereof is in that the vniuâ—â—sall Church as being the (1) 1. Timoth 3. pillar and fouâ—dation of truth cannot erre And therefâ— what the Church belieueth to be of fayâ— â—e same doubtlesly is of fayth But no â—int or Article is of fayth but what God â—th reuealed either by the Apostles or Proâ—ts since at this present the Church is not â—ouerned with new Reuelations The second When the vniuersall Church â—h obserue any thing which not any but only â—d had power to institute and yet which is not â—nd written in the Scripture the same we are â—resume to be deliuered from Christ and his â—ostles the reason hereof is like to the reaâ—n of the former Rule to wit in that the â—iuersall Church cannot erre either in belieâ—g or in working especially if the worâ—g doth concerne any rite of diuine worâ—â— And such is the Baptisme of Infants The third That which is obserued throughâ— the vniuersall Church and cannot fynd any 〈◊〉 institution thereof in the most ancient tymes same we are to belieue that it was first ordâ—yâ—â— by the Apostles though it be of that nature that the Church had power firct to ordayne it â—is is the rule of (2) Lib. 4 contra Donat. cap. 24. S. Austin The fast of â—t may be an example hereof For this fast â—ght haue been instituted by the Church Christ or his Apostles had not afore instiâ—ed it Yet we maintayne that it was instiâ—ed by Christ or his Apostles because asâ—ding vp to higher tymes and seeking afâ— the first Origen therof we find no beâ—ning thereof but only in the tyme of Apostles The fourth When all the Doctours of the Church being gathered together either in a generall Councell or in their seuerall writings and bookes do teach with a common consent that such or such a point descendeth from Apostolicall Tradition we are to belieue that it is an Apostolicall Tradition The reason of this rule is because if all the Doctors of the Church shold erre then followeth it that the whole Church should erre since she is obliged to follow her Pastours and Doctours Now where we speake of the Fathers touching any point in their seuerall writings here we are to vnderstand that we hould it not necessary that all the Fathers should write therof but it is sufficient if some Fathers of the chiefest note and eminency do expressely affirme the point in writing and that other Fathers do not contradict them therein taking notize of such their writings Here we say
â—e booke But they did wryte either a â—â—tory as the Euangelists did or Epistles â—on some speciall occasion as Peter Paul â—â—es Iudas Iohn and in the same did disâ—te or discourse of dogmaticall points of â—yth only obiter and as circumstances inâ—eed them Animaduersion CLXXI. â—He first Proposition touching Indulgences The foundation and groundworke of â—he Doctrine of Indulgences is that there reâ—ayneth in the Church of Christ a certaine â—pirituall Treasury of the satisfactions of â—hrist and his Saincts which may be applied â—o those who stand subiect to temporal puâ—ishment after the guilt of eternall punishment is remitted in the Sacrament of Penance for the better explicating of which doctrine these following propositions are to be deliuered The first proposition In one and the samâ— good action or worke of a iust man a double price or value is assigned to it the one of Merit the other of Satisfaction For example the one and same act of giuing of Almes is Satisfactory in that it is a laborious or penalâ— worke It is also Meritorious because it is a good worke proceeding from Charity Now the giuing of Almes proceeding from charity is not lesse good because it is laborious and penall vpon the same reason theâ— it followeth that the same prayer may be both impetratory and meritorious The second Proposition A good worke in that respect as it is meritorious cannot be applyed to another but it may be applyed as it iâ— Satisfactory The first part of this proposition is proued because it cannot come to passe that in respect that one doth worke well another should be said to worke well in the said Action The second part is proued because satisfaction is a compensation of the punishment or paying of what iâ— due but it is euident that one man may make compensation of punishment for another man or pay the debt of another man The third Proposition There remayneth in the Church an infinit Treasury of Christs satisfactions which can neuer be exhausted or dryed vp This is euident since the passion of Christ 〈◊〉 of an infinite worth price and dignity â—or it was the Passion of an infinite Person 〈◊〉 wit of the Word Incarnated for he was 〈◊〉 who shed his bloud for the Church â—ut did shee l it in Mans flesh Hypostaticalâ— assumpted Now the dignity of satisfaâ—ion receaues its measure from the dignity 〈◊〉 the person satisfying euen as the greatâ—es of the offence taketh its proportion â—om the dignity of the person offended â—herefore from hence it is inferred that â—â—ere is yet remayning a great part of the â—orth and price of the Passion of Christ â—â—ich may alwayes be applyed to Man The fourth proposition To this superaâ—â—dant Treasury of the satisfactions of Christ â—â—ng the passions or sufferings of the B. Virgin â—as a such other Saints who haue suffered more 〈◊〉 this world then their sins haue deserued For 〈◊〉 is euident not to speake of other Saints â—â—t the Blessed Virgin neuer committed any â—â—tuall Sinne yet it is said that the sword 〈◊〉 griefe pierced her soule Luc. 2. In like sort 〈◊〉 Iohn Baptist being sanctifyed in his moâ—ers wombe did lead a most innocent life â—â—d stood obnoxious to most few and most â—ght or small Sinnes and yet in defence of â—â—e truth hee was beheaded Therefore it â—â—nnot be doubted but that a great heape â—f passions and sufferings of the B. Virgin 〈◊〉 S. Iohn Baptist were vpon their deaths reâ—ayning of which themselues did not staÌ„d in need for the satisfying for any temporall punishment All which superabundanâ—â— of satisfactioÌ„s were layed vp in the Treasâ—â— house of the Church Thus farre of thâ— poynt only I add that so the person mâ—â— be capable of Jndulgences two things are required The first that he be in state of Grace the second that he performe all that whicâ— is inioyned to him for the obtayning of the Jndulgence Animaduersion CLXXII WHen it is said Indulgences do profit the soules of the departed only per moduâ— suffragij the meaning hereof is because Jndulgences do not profit the departed by way of Iuridicall absolution but by way of solution or payment that is by way of Satisfaction Thus when a Man giueth Almes or fasteth or goeth on pilgrimage to holy places for the reliefe of a soule departed he doth not absolue that soule from the guilt of punishment but he only offereth vp that satisfaction that God accepting thereof would free and deliuer it from the due punishment which otherwise it were to suffer Euen so the Pope doth not absolue the departed soule but out of the Treasury of satisfactions remayning in the Church offereth vp so much to God as is needfull to free and deliuer the soule For the close of these Animaduersions touching the Doctrine of Indulgences the Reader is to take particular notice and the rather through the wlilfull malitious mistaking of our Aduersaries â—ho do mightily calumniate vs in this question of Jndulgences that we teach the guilt of eternall damnation being remitted only by the Sacrament of Confession or by most perfect contrition in lieu therof when there is not oportunity of the other the subiect of an Indulgence is only a temporall punishment due to be suffered after the guilt of damnation is remitted which temporall punishment by meanes of Indulgences we hold may be either lessened or wholy taken away in a Man who is in state of Grace but not if he be in state of Mortall Sinne. Animaduersion CLXXIII IT is certaine that the English Translations of the New Testament made by the Protestants are most corrupt and in diuers places most different from the Greeke in which tongue either all or most of the New Testament was first written I will exemplify in two passages The New Testament makes mention of good or pious Traditions of wicked and Iewish Traditions expressing them both by one the same Greeke word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifyeth Traditio Now the imposture here resteth For our English Protestant Translations in such Texts wherein are vnderstood Good and profitable Traditions as in 1. Cor. 2. and 2. Thess 2. do translate insteed of the word Traditions the word Ordinances But where the Texts speake of wicked and friuolous Traditions there our Aduersaries put downe most punctually as it Math. 15. in their Translation the right word Traditions Now this calumny is vsed in dislike of Apostolicall Traditions that so the ignorant Reader should neuer find the word Tradition in Scripture in a good sense but alwayes in a bad and disalowed though now in their last Translation but not in any former for the better saluing of their credit they put only in the Margent of such Texts speaking of godly Traditions the word Traditions The like course they hould in translating the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying dignus in English Worthy and the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made worthy For in those Texts which
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-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.
and 5. Luke â— 16 both who leaue out this exposition saying thus absolutely Whosoeuer putteth aâ—ay his wyfe and marrieth another committeth adultery And this exposition is giuen by S. Thomas Sent. in 4. distinct 35. quaest vnica art 5. So as in these former words of Math. 1â— a Parenthesis is to be vnderstood after this manner Whosoeuer putteth away his wyfe which is not lawfull except it be for fornication marrieth another committeth adultery Now that the exposition of our Aduersaries of the said text was coÌ„demned throughout all ages of the primitiue Church is most cleere since the Fathers of ech such age euâ—â— taught that a man putting away his wife â—pon any occasion yea for Fornication couâ—â— not marry any other Woman For examâ—â— thus in the first Age Clemens teacheth 〈◊〉 Canon Apostol can 48. In the secoâ— Age Iustinus Martyr in Apolog. pro Christ. nis In the third Tertullian l. 4. in Marcâ—nem In the fourth Age the Councell of Eâ—â—â—ris can 9. In the fifth Concil Mileuitanâ—â— can 17. and S. Austin lib. de adulterinis conâ—gijs In the sixt age Primasius in Comment 〈◊〉 cap. 7. prioris ad Corinth Now here I vrâ— that if the former exposition of the Cathâ—likes be false then did the Primitiue Chuâ—â—â— wholy erre therein which is most absurdâ— maintayne In like manner the Primitâ—â— Church of Christ did then wrong maâ— Christians in not suffering them to vse â—pon occasion of the wyues Fornication tâ—â— priuiledg which Christ may seeme to graâ— to them I may add hereto that diuers leâ—â—ned Protestants by maintayning that 〈◊〉 case of Diuorce vpon adultery the innoceâ— party cannot marry againe do reiect câ— Aduersaries exposition of the former 〈◊〉 of Matthew 19. According hereto to â—mit many other moderate Protestants tâ—â—ching the same with vs Catholikes D. Hâ—â—son in his tertia Thesi printed 1602. maintâ—â—neth the same publikely in Oxford In lâ—â— sort some thirty yeares since more or leâ—â— the same Doctrine was preached at Paâ— Crrsse by D. Doueâ— Now to all this aboue â—aid I may adioyne the exposition of S. Auâ—â—in in l. 1. de adulterinis coniugijs cap. 9. of the â—oresaid text who there sayth That the â—ords in Math. 19. vz. nisi ob fornicationem â—ught to be taken negatiuè non exceptiuè by â—ay of negation not of exception So as the sense of them may be this Whosoeuer shall put away his wyfe nisi ob fornicationem that is extra causam fornicationis without the cause of fornication and shall marry another commitâ—â—th adultery From which exposition the Aâ—ultery of him is affirmed who putting away his wyfe without the cause of fornicaâ—â—on shall marry another But nothing is â—ere said of him who putting away his wyfe â—y reason of fornication shall marry anoâ—her Thus far of this Text. Animaduersion CLXXX AS the Inuisibility and Latency of the Protestants Church hath beene fully aboue demonstrated so here I hould it not imperâ—â—nent if I proue the Continuall and vninâ—â—rrupted visibility of our Catholike Church â—nd consequently that it is that Church of God to which so many Prophesyes haue â—eene made of its vneclipsed splendour and â—â—diancy Thy (46) Esa 60. Gates shal be contiâ—â—ally open neither day nor night shall they be â—â—nt c. Now this verity is proued seuerall wayes â—nd first from the confessed Jnuisibility of the Protestant Church during all former ages till Luthers insurrection And this the rather seeing the learned Protestants confesse that all the former Inuisibility of the Protestant Church was wrought by the labour power and diligence of the Catholike Roman Church Now how could the Roman Church effect so much for so long a tyme except it selfe during all that tyme were most visible According to this assertion we find M. Napper to confesse the same reason of his Churches Jnuisibility in these words During (47) Napper vpon the Reuelations caps 11. 12. euen the second thâ—s age meaning since Christ the true Churâ—â— of God and the light of the Gospel was obscureâ— by the Roman Antichrist himselfe Secondly the euer Visibility of the Catholike Church is proued from the acknowledged succession of Pastours in oâ—â— Catholike Church euer since the Apostles since those visible Pastours were the visible and most eminent members of our said Church preaching and instructing others who in this respect must become also viâ—itâ— and knowne Now this our visible succession of Pastours in our Roman Church is confessed euen by our Aduersaries for thus D. Fulke exprobrateth the Catholiks in these words You (48) D. Fulke in his answere to a Counterfayte Catholike p. 27. can name chiefe Personages in all ages marke these words in all ages and their gouerment and ministery and especially the succession of the Popes you haue vpon your fingars Thus D. Fulke Thirdly and lastly the same is thus proued Yf the most ancient and reuerend Fathers of the primitiue Church I meane Ignatius Dionysius Areopagita Iustinus Irenaeus Tertullian Origen Cyprian Athanasius Hilarius the Cyrills the Gregories Ambrose Basill Opratus Gandentius Chrysostome Ierome Austin and diuers others be accounted by our Aduersaries most earnest Professours of our Catholike Roman fayth then it follâ—weth most consequently that our Catholike Church was most coÌ„spicuous in those tymes since those Fathers were the visible Pastours of the Church then in Being Now that the Fathers of those primitiue tâ—mes were Papists professing the present Roman fayth appeareth besides from what is already most fully confessed by our Aduersaries in that behalfe euen from that acknowledgment of Peter Martyr saying As long (49) Peter Martyr l. de votis p. 476. as we insist in the fathers so long we shal be conuersaÌ„t in the Papists errours Now that our Catholike Church hath beene further also most visible since the tymes of those primitiue Fathers I meane for these last thousand yeares is so fully confessed by our Aduersaryes in this Treatise as that I hould it ouer wearisome and fastidious so often to repeate such their Confessions Animaduersion CLXXXI THe mayne ArgumeÌ„t drawne from Reason which our Aduersaryes vrge against vnwritten Traditions is this It seemeth say they impossible that vnwritten Traditions can be kept and conserued since there are diuers hinderances thereof as Forgetfulnes Jgnorance negligence peruersnes of mens Natures and the like And hence it is that we see that such Sentences which Lycurgus Pythagoras and others deliuered only in words and not in wryting are at this day lost and perished To this I answere that I hould it impossible that Apostolicall Traditions should not be preserued since this care is not properly incumbent vpon Man but vpon God who gouerneth the Church Now besydes the prouidence of God which is the chiefe cause of preseruing the Traditions of the Church there are foure other inferiour or subordinate Causes for their preseruation The first is the committing of Traditions to wryting For although they be not set downe in Holy writ I meane in the
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
Germany Sweueland Transiluanta c. The Catholikes to this very day haue not made themselues Lords of any one Towne or Citty much lesse of any State or kingdomâ— which haue belonged to their Protestant Princes And thus far though briefly for the more full stopping of the mouths of our Aduersaries touching the libration weighing in an eauen hand the doctrine taught and the Attemps practized by the Protestants Catholikes in point of Disloyalty against their lawfull dread Soueraigns of a different Religion And here before lend the more fully to discouer the loyalty of the Lay Catholikes of England and of vs Priests to his Maiesty our dread Soueraigne I the Authour of this Treatise in the person and name of vs all do make bold to offer this our ensuing ioynt prayer as a spirituall Sacrifice to the Almighty in behalfe of our most Worthy Kâ—ng Charles his most illustrious Spouse Queene Mary God who is the Protectour of Kings and the first Authour of all true Soueraignty and supreme domination per me (1) Prouerb 8. reges regnant preserue them both and their noble issue vnder the wings of his Diuine care prouidence Defend them from their Enemyes either domesticall or foraine Grant vnto them a long and most happy reigne ouer vs And after the dissolution of their bodies bring their soules into that most blessed state where they once leauing this terrene Kingdome may heare those ioyfull words of our Sauiour as spoken to them touching their fruition of the Celestiall Kingdome Venite (2) Mat. 25. possiâ—ete paratum vobis regnum And this our Common Prayer most Heauenly soueraigne we humbly beseech thee to heare euen by the force of that title which is peculiar to thy selfe and incommunicable to any other king Rex (3) Apocal 19. regum Dominus dominantium Animaduersion CLXXXXII THe Calumny subtilty of our first Aduersaries in their definition of Christs Church was very great and obseruable They (1) Calu. Instit. l. 4. cap. 1. num 2 3. defined the Church to consist only of such as are Just and predestinated but who such are it is not knowne to any man and therefore to remayne in a continuall Latency But what was the reason of this their proceeding Obserue Both the Old and New Testament giue great prayses and Elogia of the Church of Christ For we read that it is called (2) Apocal 2 A holy Citty A (3) Psal 7. fructiferous vine A mighty (4) Esay 2. high mountayne (5) Esay 32. streight way The only (6) Cantic 6. Doue The (7) Cant. 4. spouse Body (8) Ep 5 of Christ The pillar of Truth (9) 1. Timoth 3. Finally â—to omit much more that Society against which who is contumacious and refractory is to be accounted no better then a Heathen (10) Math. 18. or Publican Now in regard of these panegyricke prayses giuen by the written word of God to the Church our first Aduersaryes dared not in expresse words openly to impugne the Church Therefore most â—ubttlly the name of the Church they retayned but the thing it selfe by defining it they did ouerthrowe For as is aboue said they define it to consist only of the Elect and Predestinated and consequently since we cannot tell who are of the number of the Elect and predestinate euer to be in a hidden Latency And to this they were forced because as in many of the former Animaduersions it is expressed it is granted by most of our learned Aduersaryes tâ—at the ProtestaÌ„t Church hath for the space of twelue or thirteene huÌ„dred yeares layne wholy latent inuisible And yet such a Church if any such were may be said in shew of words to be capable of the former definition of the Church See here the serpentine subtilty of our Aduersaryes Animaduersion CLXXXXIII IT is to be much feared that there are many in England who maske themselues vnder the name of Protestants yet in their harts are no better then Atheists as not acknowledging a Deity Yf it chance therfore that this Treatise shall come to any such mens hands I haue purposely thought good to close it vp with certaine Animaduersions for the proofe of so supreme a Truth wishing such Readers to peruse the Booke entituled Rawleighs Ghost first written in Latin by the learned Iesuite Lessius for his greater confirmation out of which booke I grant I haue selected most of these ensuing Animaduersions all which of this Nature though contrary to my Method houlden hitherto in this Discourse I haue ranged together and reduced to one head Now whereas such men that are tainted with so foule a blasphemy and execrable Madnes to whom those words of Cyprian are truly applyed Quae haec (*) Cyprian lib. de Idolorum vanitate summa delictî nolle illum agnoscere quem ignorare non possis do especially if they he Schollers hould that the world was not created of God but was from all Eternity therefore I will first remoue this stumbling Block and will purposely insist only in two Arguments or rather two vnanswerable Demonstrations in disproofe thereof which lye subiect to ech mans apprehension First then from our owne experience we reason thus It is a truth confirmed by triall of all tymes that the quantityes of Mens bodies haue a perceiuable impayring as also the length and continuance of their liues So that if in that infinite space of foregoing tyme I meane from Eternity Men had a being as without question the world was neuer voyd of men the principall and most noble member therof then through continuall and incessant Decay their bodies had beene brought before this day to as litle a quantity as they are capable of if not cleane consumed But we see their quantity is not yet come to the lowest Therefore I conclude that they had not a being from Euerlasting My second Demonstration is this Had this world beene from Euerlasting from all Eternity then Infinite also had beene the propagatioÌ„ of Man And so we should bring into the world an actuall Infinitenesse as absurd in Nature as Paralogismes be in Logicke For in this infinite space and generation there had beene an infinite number of mens Soules which being by Nature incapable of Mortality we cannot say that as one Soule was created another was destroyed And therefore it would follow supposing the world to be ab aeterno that there should be an Infinitnesse in regard of Number actually subsisting in Nature Thus farre for impugning that the world cannot possibly â—xist from all Eternity Omitting many oâ—her more abstruse demoÌ„strations drawne from Phylosophy not subiect to the capaâ—ity of the Ignorant Animaduersion CLXXXXIV ALl those Men who deny the Jmmortality of Mans Soule do withall deny a Deity or being of God Therefore the Immortality of the Soule is first thus proued from Naturall Philosophy the soule of Man hath in it selfe no principles or ground of Corruption seeing
to your Priesthood and to your Religion and are made a foyle to your Aduersary Therefore worthy men make great disquisition and search by your owne priuate Labours into those Controuersyes which are at this day most agitated betweene the Catholikes and the Protestants and through desire of vanquishing your Aduersaries become euen breathles therin And though you shall haue vse of other Studyes as Cases of Conscience and of schoole Diuinity which serue chiefly to apply Vniuersall Truths of Schooles to particular points of Controuersyes yet let the Study of Controuersyes be your fauorite Study make it become at it were Ars Architectonica to all the rest You are to become spirituall Pastours to mens soules feeding them with the celestiall foode of the Sacraments of Gods Church yet euer remember that that Shephard performeth his duty with the greatest perfection who not only preserueth and keepeth safe those sheepe which are allready enclosed in his folds but laboureth also to reduce and bring back to the fold such straying sheepe as yet lye open to the danger of the Wolues Thus much out of my thirsty desire of persuading you what in me lyeth to the earnest prosecution and imbracing of the foresaid Study But now before I end this my Parenefis and exhortation to you I will make bould with your good lykings briefly to sâ—â— downe what Course or Method I could wish you to take in the Studyes of Controuersyes euer subiecting my iudgment herin to the iudgments of the more learned and better experienced Controuersists 1. First then I could wish you because our Aduersaries seeme to rely chiefly vpon Scripture to be much conuersant in such Texts of Scripture as are either obiected by them for the impugning of our doctrine or which are insisted vpon by vs for the confirmation of the same But touching such passages of Scripture which we vrge it were good to make choyce of those whose true interpretation is indiffereÌ„tly acknowledged by vs and our Aduersaries for these are most pressing Such are the Texts touching the coÌ„tinuall visibility of the Church of God and of its priuiledg of conuerting Heathen Kings and Kingdomes vnto it as is aboue shewed in some of the former Animaduersions 2. Be most expert in the Protestant English Translation of Scripture as is aboue premonished for this gauleth the Aduersaries the more in that they cannot take exception against the Translation and certainely the Scripture euen as translated by them most euidently foyleth their Cause 3. Concerning those passages of Scripture which are chiefly vrged by our Aduersaries it were necessary to obserue the true interpretation of them either in Bellarmine his Controuersies or in the Rhemist Testament if so they be drawne out of the Neâ— Testament 4. Touching the authorities of Fathers and Councells considering it requireth a mighty labour to read them at large that either your want of hauing them or want of opportunity and tyme in perusing of them may easely preuent the same Therefore I could wish you first to peruse them in the Tomes of Bellarmine and then to content your selues with the Confessions of the learned Protestants who openly disclayme from them as Patrons of Papistry which Confessions of our Aduersaries throughout all points of fayth you may easely fynd in the foresaid booke of the Protestants Apology 5. I could wish you in proofe of any Catholike point to be much conuersant in Arguments drawne from Reason because those arguments stealingly penetrate the iudgments of the vnlearned and also they are more easely committed to memory Againe arguments drawne from Reason may be vsed at all tymes and vpon any occasion without the help of Bookes which are not euer at hand And furthermore the force of Reason is such as that it is not in Mans power after his true apprehension thereof to withstand in iudgment or struggle against it since man himselfe is a reasonable Creature The Controuersies of Bellarmine will afford you all abundance of this kind of proofe 6. It is very necessary as is deliuered in one of the Animaduersions that you be most prepared and well furnished in the Controuersies which consist vpon Matter of fact Such are the foresaid mentioned points of Conuersion of Kingdomes of the supposed continuall Visibility of the Protestant Church of Ordination Vocation and Mission of Ministers in the Church of God All which must receaue their proofe from Histories And hence it is that our Aduersaries foreseeing they cannot warrant from History these points to be performed in their Church therefore in their extremest need herein many of them are forced for their last refuge to say That the true Church is endued with all these priuiledges But their Church is the true Church as they proue say they from Scripture Therefore in their Church all the former points haue beene at all tymes performed A most shamefull begging of that as granted which stil is in Question and a subtill transition from History to the Scripture and this as it is expounded only by themselues Others againe of them for the better vindicating of their Church from the imminent danger ensuing from the premisses are glad to shrowd their Church vnder our Catholike Church teaching that both of them are but one and the same Church a Paradox implicitly refuted in some of the former Animaduersions but Durum telum necessitas vnto such poore shifts doth penury want bring Men. You ought to be obseruant what collaterall points touching the Articles of fayth we Catholikes hould to be but Matters of Jndifferency and may without breach of fayth as not being defined by the Church be holden either way These you are to distinguish from those other Conclusions of fayth which are inuiolably maintayned belieued by all Catholikes And therefore if your Aduersarie should insist in this kind of IndiffereÌ„cy to proue therby a disunion in iudgment among Catholikes you may tell him he doth but diuerberate the ayre and impertinently and ignorantly vrgeth such points which in no sort impugne the Vnity of our Catholike Church Now to know what points be meere Indifferencyes I refer you to the most painifull learned booke called The Triple Cord where you shall find certaine Paragraphes reserued only for the expressing of them in ech mayne CoÌ„trouersy To conclude referring the diligent Reader to diuers of the former Animaduersions tending to the Method of studying of Controuersies I could desire you to be most expert in impugning the Question of the Priuate Spirit and skilfull in the Iudge of Controuersies since these two mayne points potentially include all other Controuersies within them as a greater Circle comprehendeth in it selfe a lesser Circle And thus Vertuous Men wishing you a most plentifull haruest in this your Spirituall tillage of soules so to terme it I cease Once more most humbly beseeching you euen by that force of Christian charity which I presume your selues do enioy and by that true hope of Mercy which at the last day you expect as our