good prayers is so vehemâ—â—â—â—â—d vnaffected as that I earnestly beseech you euen 〈◊〉 the most precious Passion of our Lord and â—auiour suffered for the cancelling of our sinnes by â—ur owne charitable Disposition towards others for â—resume those words of the Apostle to be imprinted 〈◊〉 your soules (a) Rom. 5. Charitas Dei diffusa est in â—â—ordibus vestris Finally by what is most sacred and holy that yoâ— would vouchsafe now and then your particular remembrance of me either yet aliue or hereafter dead in that your most retired and Religious Memento vsed in the celebration of the most Blessed and Reuerend Sacrifice of the Masse for the expiating of my manyfold sinnes This I humbly beseech this in all prostration of soule I implore and begge aâ— your hands and in such your performance ech of yoâ— iustly may comfort your selues in those words of ouâ— Sauiour Beati (b) Matt. 5. misericordes quoniam ipsi misericordiam consequentur And thus in thâ— good hope thereof I cease referring you to the perusall of the Treatise it selfe Yours in our Lord Iesus N. N. P. MISCELLANIA Contayning certaine Controuersiall Animaduersions Animaduersion I. I WILL begin with the approuall or reiecting what is or hath beene accounted the Scripture or the written Word of God which point concernes the Bookes of Ecclesiasticus Toby Judith Hester Machabees c. Where we are to vnderstand that the Canonicall Scriptures are to vs at this day discerned and made knowne not by that which either the Iewes for a time or certaine Fathers do omit deny or doubt of in their Canon of Scripture but by that which many Fathers do constantly affirme Since otherwise and vpon the conâ—rary ground we might deny with the Lutherans the Epistle of Iames Iude the second of Peter the 2. and 3. of Iohn the Epistle to the Hebrews and the Apocalyps seeing all these bookes (a) Ofiand in Epic. Cent. 4. p. 299. are denied by the Lutherans Now the reason of this Thesis or Proposition is because in the Primitiue Church the Canonicall Scriptures were not generally all at once receaued but in so great a variety of pretended Scriptures great care and search was requisite wherby to determine which Scriptures were Canonicall which not wherby it came to passe that sundry bookes were for the tyme misdoubted oâ— by some Fathers or Councells omitted oâ— not receaued which yet afterwards were vpon greater search and consideration generally acknowledged And according herto D. Bilson Bishop (b) In his suruey of â—hrists suffering printed 1604. pag. 664. of Winchester thus truly sayth The Scriptures were not receaued in all places at once no not in Eusebius his â—yme Animaduersion II. D. Whitakers (c) In his answ to M. Reynolds â—efut p. 2â— 23. and other of our Aduersaries do reiect the former bookes of the Old TestameÌ„t to wit Ecclesiasticus Toby c. because they were not first written in Hebrew and in that they had not for their knowne Authours those whom God had declared to be his Prophets This Argument is weake For it is a rash assertion so to measure the Scriptures by the tongue wherein they are written as to restrayne the Spirit of God to one only language The â—anity of which said assertion is sufficiently disproued by Example of Daniel a great part whereof to wit from cap. 2. vers 4. vâ—que ad â—â—em cap. 7. though not written in Hebrew is yet by our Aduersaries acknowledged for Canonicall And touching the second point of this Argument it cannot be proued that God would direct by his holy Spirit no Authors in their Writings but such as were knowne and also further declared by certaine testimonies to be Prophets For our Aduersaries cannot yet tell who writ the seuerall bookes of Judges the third and fourth of the Kings the two of Chronicles the booke of Ruth and Iob all which bookes neuerthelesse they admit for true and Canonicall Scripture And hereupon it is that D. Whitakers though crossing his former assertion thus writeth (d) L. de sacra Script â—ag 603. Multorum librorum authores ignorantur c. The authors of many bookes of Scripture are vnknowne as of Iosue Ruth Paralipomenon Hester c. Thus he To whose iudgment D. Willet subscribeth saying We (e) In his Synops p. 4. receaue many bokes in the Old Testament the Authours whereof are not perfectly knowne Animaduersion III. AGainst the writings of the Ancient Fathers the Protestants pretend seuerall difficultyes For example D. (f) Contra Duraeum l. 5. p. 300. Kâ—mpu in his Exam. part 1. p. â—4 Whitakers and others obiect against the Epistles of Ignatius that (g) Dial. â— Theodoreâ— and (h) Dial. 3. contra Pâ—lag Ierome do alledge certaine testimonies from Ignatius his Epistle ad Smirnenses which are not found in that or any other of Ignatius his Epistles Wherto I answere First that the Auncient (i) By Austin in Psalm 95. by Tertull. lib. adu Iudaeos versus finem By Iustin in Triphon circa medium Fathers haue in like maner cited this sentence reguauit a ligno Deus as the saying of Dauid in his Psalms which yet is at this day wanting in them And in like manner some Sentences are alledged from Tully and Plato and the same are not to be found in their wrytings now extant Therfore this former Obiection only argueth that certaine parts of Ignatius his Epistles may be lost but maketh nothing against those now remaining In like sort our Aduersaryes do reiect as counterfeyte the writings of Dionysius Arcopagita as confessed to make for our Catholike Doctrine their chiefe argument is in that these his writings are neuer mentioned by Eusebius and Ierome To this may be answered that (k) Euseb hist l. 5. c. 29. Ierom. in Catal. prope init Eusebius Ierome do confesse that there are many bookes and Authors which neuer came to their knowledge A thing not vnlike if we but remember as incident to those precedent tymes the knowne want of printing and great difficulty of Manuscripts through the violent persecutions which then raigned Finally touching the Lyturgies of Chrysostome they vrge it making altogether for seuerall poynts of our Catholike and Roman fayth that as M. Jewell obiecteth (l) Iewell in his repâ—y pag. 10. Chrysostomes Masse prayeth for Pope Nicolas who was Pope seuerall huÌ„dred yeres after Chrysostome that also it prayeth for the Emperour Alexius who liued in like manner many ages after Chrysostome These are but friuolous Cauils For in all ould Lyturgies or Bookes of CoÌ„mon prayer prayer is specially appointed to be made for Princes and Bishops for the names of whom are certayne places reserued which are subiect to alteration according to the change of succeeding tymes and persons The lyke course wherof for Princes we may discerne in the English Communion Booke composed in K. Edwards tyme where according to the change of succeeding gouerment are inserted the names of Queene Elizabeth
concerne Merit of workes as in Luc. 20. and 21. 2. Thess 1. wherein those said words are vsed they translate them To seeme to be worthy or to seeme only to be made worthy therby to weaken such texts for the prouing of Merit of works But in other Texts not touching the Doctrine of Merit they can be content to translate those words truly that is to be worthy and to be worthy indeed as in this Text O how (*) Heb. 20. much sorer punishment shall he be worthy of who treadeth vnderfoote the Sonne of God Thus much for a Tast Animaduersion CLXXIV THe English Protestant Translation of the Bible is not only by the Catholiks ackâ—owledged to be corrupt and impure but â—so by many Protestant themselues M. â—urges thus censureth of that Translation â—ying How (17) M. Burges in his Apology sect 6. shall I approue vnder my haÌ„d 〈◊〉 Translation which hath many omissions many â—dditioÌ„s which sometymes obscureth sometymes peruerteth the sense being sometymes sensles sometymes contrary To whose Iudgment herein subscribe diuers Ministers in their ioint consent thereof in these words A (18) The ministers in their abridgment of a Booke deliuered to king Iames. pag. 11. 12. Translation that taketh away from the Text that addeth to the Text and this sometymes to the changing or obscuring of the meaning of the Holy Ghost And againe A Translation which is absurd and sensles peruerting in many places the meaning of the Holy Ghost All whose Censures herein agree with the like censure of D. Reynolds deliuered in King Iames his presence in Hampton Court who refused to subscribe to the Communion booke because said he it warranted a false corrupt translation of the Bible Now from hence I thus deduce The Protestants by their owne ConfessioÌ„s haue had as yet neuer any true English Translation of the Scriptures Therefore as yet the English Protestants neuer enioyed according to their owne Principles a sufficient and competent Iudge of Controuersies Since admitting the Scripture were the sole Iudge of Controuersyes in fayth yet this of necessity must be vnderstood of the Scripture as it is pure and incorrupt not 〈◊〉 it is impure and abastarded with false Translations From the Scripture I will descend to the English Communion booke or Booke of Common Prayer This Communion booke as it is euen at this present we fynd to be thus condemned by Protestanâ—s Twenty two preachers in London in (19) The Booke is intituled The Petition of twenty two Ministers in London one Petition did thus charge the Common Prayer Booke saying Many things in the Communion Booke are repugnant to the word of God And againe In the Communion Booke there be things of which there is no reasonable sense There is contradiction in it euen in necessary and essentiall points of Religion The holy Scripture is at graced by it A point so euident that D. Couell rebuketh and censureth other Protestants herein saying The (20) D. Couell in his Examen pag. 179. Communion Booke is boldly despised meaning by the Puritans Grosse errours and manifest impietyes meaning in their opinion are in the Communion Booke So he redargueth his owne brethren Now here in like manner as aboue I do thus argue Yf the English Protestants haue had no forme of Common Prayer published to them but such as is repugnant to the Scripture and in which there is contradiction euen in the necessary points of Religion them followeth that euen to this day the ignorant English Protestant neuer prayed to God auayleably For it is Prayer sorting to the word of God and not what is accompanied with errours which is piercing in Gods eaâ—es See here what dangerous Resuâ—tancies proceed to the English Protestants from their own Brethrens Confessions though most true that as yet they enioy not the Scripture as truly translated nor a pâ—ouâ— set forme of Prayer or Communion Booke Animaduersion CLXXV SEeing we who professe the Roman religion are commonly yea often euen by our Aduersaries called Catholikes therfore I will here briefly shew by laying open the Antiquity of that Title how much we are honored by being so styled whereas other false Doctrines commonly take thâ—ir Denomination from the first Authour thereof or from the Doctrine it selfe Well then (21) Cyril Cateâ—his 18. Cyrill thus writeth hereof Si iueris in aliquam vrbem c. Yf thou shalt goe into any Citty thou demaundest not wherâ— is the Church or house of God for euen the Heretikes say they haue the house of God the Church sed petas vbi sit Catholica Ecclesia c. quasi dicas si hoc petas nullus Haereticorum suam Ecclesiam ostendet But thou demaundest where the Catholike Church is for that name is peculiar to this holy Church the mother of vs all as if thou shouldest say if thou demaundest this no Heretike will â—hew to thee his Church Pacianus Christianus (22) In Epist. ad Sympronianum quae est de Nomine Catholico mihi nomen est Catholicus vero cognomen illud me nuncupat istud me ostendit A Christian is my Name a Catholike my surname by the former J am named by this other J am knowne or discerned And againe Catholicum istud nec Marcionem nec Apellem c. This Name Catholike neither doth it sound or meane Marcion or Apelles or Montanus nec haereticos sumit authores neither doth it admit any Hereticall Authours Now on the other syde how Heresies and their Professours take their appellation this one testimony of Chrysostome for greater breuity shall serue Illi habent (23) Chrysost hom 33. in acta Apost ol quosdam à quibus appellantur prout enim Haerefiarchae nomen ita secta vocatur c. Those men meaning Heretikes haue some men from whom they take their Name for as the Name of the Arch-Heretike is so is the sect called Which saying we find verifyed euen at this day by the words Lutheran Swinglian Caluinist c. Now whereas our Aduersaries by way of retortion call vs Papists To this I answere as is aboue in this Treatise touched that this word Papist is not deriued from any knowne Authour or Arch-Heretike as the words Lutheran Swinglian Caluinist c. but from the Pope and such was S. Peter yea Christ himself Add hereto that (24) Homil 33. in Act 4. Chrysostome as if it were by way of foreseeing we should be called Papists sayth Jt is not hurtfull if Catholikes be called by the name of those who gouerne the Church in the name of Christ so that they receaue not their name from any particular man as Heretikes are named Thus S. Chrysostome To conclude it is to be obserued that we are called Papists only by the Lutherans in Germany and Heretikes in some neere Countryes but we are not so called to omit Jtaly and Spayne in Greece Asia Affrike or in the Jndyes Animaduersion CLXXVI THough the many Controuersyes agitated betweene
which we Catholikes call the Sacrament of Extreme Vnction But to proceede further in this point touching the Booke of Common Prayer in those dayes I will alledge the words of M. Done an eminent Protestant who thus writeth hereof Concerning (38) M. Doue in hit persuasion to English Recusants pag. 31. the Booke of Common prayer when the Masse was first put downe K. Henry had his English Liturgy and that was iudged absolute and without exception But when King Edward came to the Crowne that was condemned and another in the place was made which Peter Martyr and Bucer did approue as very consonant to Gods word When Queene Elizabeth began to reigne the former was iudged to be full of imperfections and a new deuised and allowed by consent of the Clergy But about the middle of her reigne we grew weary of that Booke and great meanes hath beene made to abandon that and establish another Which though it was not obtayned yet do we at the least at euery change of Prince change our Booke of CoÌ„mon prayer We be so wanton that we know not what we would haue Thus this ProtestaÌ„t Now from hence I conclude First that Protestancy here in England is not so ancient as from king Edwards dayes Secondly that it was not at perfection in the middle of Queen Elizabeths reigne For if it had then beene perfect and complete there had beene no neede of a new Common prayer-Prayer-Booke For at euery change of the Common booke of prayer there was a change of points of fayth according to which points the former CoÌ„munion Booke was to be reformed corrected And therfore according to the iudgment of men of those tymes it is thus said by M. Parker The day-starre (39) M. Parker against Symbolizing part 2. cap. 5. pag. 4. was not risen so high in their dayes when yet Queene Elizabeth reformed the defects of King Edwards Communion Booke c. Yet so altered (40) Ibidem pag. 37. as that when it was proposed to be confirmed by the Parliament it was refused Animaduersion CLXXVIII THe Doctrine of Recusancy is taught both by Protestants and Catholikes Since both of them hould it a most wicked thing and not to be donne but vnder payne of damnation without finall repentance that a man should communicate only in going to the Church and to heare but a sermon contrary to that Religion which himselfe belieueth to be true For though this Act may seeme to be couered vnder pretence of obseruing the Princes commandement for feare of losing our temporall estates yet in very deed this Act of going to the Church virtually and potentially includeth a conformity in all points to the religion of that Church to the which a Man goeth and so â—t comes to be a dissimulation or rather an absolute Abnegation of that Religion which a man houlds in his soule to be the only true Religion Now that the Protestants do teach the Doctrine of Recusancy I meane not to be present at the sermons or Prayers of a different Religion I proue from (41) Caluin de vitandis superstitionibus extat in tract Theolog. pag. 584. Caluin from the Deuines (42) The Deuines of Germany alledged in this point by Sleydan in Comment Englished l. 7 fol. 87. of Germany from Melancthon (43) Melancth in Concâ— Theolog. pa. 618. from Peter (44) Peter Martyr in his discourse hereof recited in Melancth Treatise de Concil Theolog. p. 394. Martyr and to omit others from D. (45) Wâ—â—eâ— in Synops. printed 1600. pag. 612. 613. c. Willet That the Catholikes do with the like or greater feruour preach and practice thâ— same Doctrine of Recusancy is cleare by the Example in our owne Country where sinne Protestancy was first planted some scores besides of the Laity of Venerable learned priests haue chosen rather to suffâ—â— death in Queene Elizabeth her Reigne then once to goe to the Protestant Church their liues being commonly proffered them if they would conforme themselues and leaue their Recusancy But they loathed such Conditions For the more full proofe of this Verity I add the Testimonies of three most eminent most remarkable Men whose iudgments some yeares past being demanded whether the Catholikes of England might for sauing their goods liuings go to the Protestant Church to heare a Sermon did ioyntly condemne the same as most vnlawfull and impious The men were these Cardinall Bellarmine Cardinall Baronius and Mutiâ—â—Vitellescus now generall of the Order of the Society of Iesus I will heere set downe their owne words The Judgment of Cardinall Bellarmine COnsideratis rationibus pro vtraqueparte allatis existimo non licere viris Catholicis in Anglia Haereticorum adire Ecclesias multó minùs concionibus ipsorum interesse minimè autem omnium cum ipsis in precibus vel Psalmodia alijsque ipsorum Ecclesiasticis ritibus conuenire Ideo propria manu subscripsi Robertus Bellarminus Sanctae R. Ecclesiae Presbyter Cardinalis tituli Sanctae Mariae in via The iudgment of Cardinall Baronius VIsis consideratis quae superiùs diligenti peruestigatione in vtramque partem disputata reiectis omnino exufflatis quae pro parâ—e affirmatiua fuere proposita quòd scilicet liceret Catholicis adire Ecclesias Haereticorum vt superiùs sunt proposita inhaeremus saniori sententie posteriori ab Ecclesia Catholica antiquitùs recepta vsu probata quod scilicet ita facere pâ—â— non liceat quam rogo nostros Catholicos Anglâ—â— amplecti ex animo Caesar Cardinalis Baronius titul SS Nerei Achillei Presb. The iudgmeÌ„t of Mutius Vitellescus then Prouinciall now Generall of the Order of the Jesuits VJdi rationes quae in hoc Scripto pro vtraque parte afferuntur existimo non licere vâ— Catholicis in Anglia Ecclesias Haereticorâ—s adire c. Et puto hoc debere esse extra Contrâ—â—ersiam Mutius Vitellescus Prouincialis Romaâ— Prouin Societatis Iesu Thus much in generall touching the Doctrine of Recusancy mantayned by diueâ— learned Protestants and practised with losâ— of life by many Reuerend Priests here 〈◊〉 England and fortifyed with the iudgmeâ—â— of these three former most learned pious and godly Men. Animaduersion CLXXIX â—He most common abuse in England of taking a second wyfe during the lyfe of â—e first committing fornication induceth â—e to expound those words of our Sauiour â—om whence the offenders herein seeme to â—arrant their sensuall proceedings for thus â—â—r Sauiour in Mathew 19. speaketh Whosoeâ—er shall put away his wyfe except it be for forâ—â—tation and shall marry another doth commit â—dultery from which words our Aduersaâ—es seeme to infer that who doth put away â—s wyfe for fornication and marrieth anoâ—her doth not commit Adultery But this is â—hus answered To wit that this exception 〈◊〉 Fornication is only to shew that for this â—use a man may put away his wyfe for eâ—er but not that he may marry another as 〈◊〉 most playne in 5. Mark c. 10.
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
am a vine I am the Doore c. both which Texts all grant that they are to be taken figuratiuely you may heere first answere that in these and such like SenteÌ„ces euer Praedicatur disparatum de disparato and therefore the words in their owne nature do inforce a figuratiue construction but in the words of the Institution there is no such kynd of vnusuall Predication at least in the apparence of the words themselues Secondly you may demande of your Minister if he can alledge any passage of Scripture which affirmeth that these words This is my body c. ought to be interpreted by those words I am the Vine I am the Dore If he say he can alledge any such passage will him co shew it if the Scripture saith not so as indeed it doth not then force him to confesse that it is not the Scripture but himselfe that warranteth such Conference of places of Scripture Animaduersion LV. THe Protestant vndertaking to proue euery point by Scripture is obliged to proue his Negatiue Articles by Scripture admitting them for points of faith as that there is no Purgatory that we ought not to pray to the Saints c. and this not from the silence only of the Scripture not speaking of such points but from it as the Scripture particularly condemneth them Add hereto that though the Scripture by not speaking of Purgatory dispâ—oueth the being of it yet doth not the Scripture therfore proue as an Article of faith which is a point here to be insisted vpon that there is no Purgatory Euen as the Scripture speaketh nothing in a propheticall Spirit That Mahomet was a false Prophet and yet though the Scripture by not speaking of him should coâ—demne him for such iâ— neuerthelesse followeth not that we ought to belieue from the Scripture as an Article of faith that Mahomet was a false Prophet since it is one to say that the Scripture by silence and not speaking of a point proueth the thing not to be another thing to affirme that the Scripture proueth the not beleife of the said point to be an Article of faith Animaduersion LVI DEmand of your Aduersary if he can alledge any place of Scripture warranting his Infallibility of expounding the Scripture And if he detort any text of Scripture to that end or purpose tell him that if such a text seeme to make for his not erring in expounding the Scripture then much more maketh it for the not erring of the whole Church of Christ therin Now if the whole Church of Christ hath erred in interpreting Gods written Wâ—rd as many Protestants do teach then aske the Minister with what face can he being but one member of the Church and perhaps (b) Whitak de Eccles cont Bellar. ontrou 2. q 4. p. 223. Luther Ep. ad Argen Parkins in his Exposition of the Creed p. 40â— vnlearned assume to himselfe a freedome of not erring when he interpreteth the Scripture Animaduersion LVII It is much worth the obseruation to balaÌ„ce the Spirit of Luther being Catholike touching his cariage in manners with that his Spirit when he became a Protestant During his being a Catholike in Religion he thus wryteth of himselfe I liuing in the (c) Luther ad Galat. c. 1. ofter the English Translation Monastery punished my body with fasting watching and prayer J honored (d) Luther vbi supra the Pope of meere Conscience kept chastity pouerty and obedience And whatsoeuer I did I did it with a single hart of good zeale and for the glory of God fearing grieuously the last day desirous to be saued from the bottome of my hart Thus he during his continuance in the papacy But now vpon his change of Religion and his becoming a Protestant he turneth his style and thus wryteth of himselfe Quam (e) Luth. tom 5. Wittenberg serm de matrimonio fol. 119. non est in meis viribus c. As it is not in my power that J should be no Man so it is not in my power that I should be without a Woman It is not in our prwer that it should be either stayed or stopped But it is as necessary as J should be a Man and more necessary then to eate drinke purge make cleane the nose c. And further Luther thus confesseth in an other place (f) Luther in Colioq Mensal fâ—â— c. â—6 I am almost mad through the rage of lust and desire of Women And yâ—t more (g) Luther com â— Epist. latin fol. â— 4. ad Philipâ—um I am burned with the great flame of my vntamed flesh I who ought to be feruent in the Spirit am feruent in the flesh in lust â—ath c. Eight dayes are now past wherein J neither writ prayed nor studied being vexed partly with the temptations of the flesh partly with other trouble This â—is change of manners was such from his former course as that (h) Slâ—yâ—an Commâ—nt in English lib. 3. anno 21. fol. 29. Sleydam the Protestant sayth Luthers Profession was not of life or manners but of Doctrine further saying that (i) Slâ—ydan vbi supra fol. 2â— Luther wished that he were remoued from the office of preaching because his manners and life did not answeare to his Profession And hereupon as the world knoweth he persuaded Catharine Bore to leaue her Monastery whome he after maried Now I referre to any man of sincere and impartiall iudgement whether the Profession of Chastity prayer Humility desire of sauing ones soule for such was Luthers Life in the Papacy be the effects of a false religion and contrarywise insatiablenes of lust rage towards Women with contempt of prayer c. can be a Character of a true Religion O no. Non (k) Luc. 6. est arbor â—ona quae facit fructus malos Animaduersion LVIII THat Luther chaÌ„ged his Doctrine touching saying of Masse as being persuaded by the Diuell is euident out of his owne â—ords for Luther thuâ— writeth hereof Vpon a (c) Luther to 7. Wittenberg tyme I was suddenly awaked about midnight Then Satâ—n beganne this disputation with me saying Harken right learned Doctour Luther thou hast ceâ—ebrated Massâ— by the space of fyfteene yeares c. And so Luther himsâ—lfe iâ— the booke heare alledged in the marget setteth downe the Arguments at large which the Diuell vsed to diswade him from saying of Masse to which Arguments Luther giuing assent did for beare after to say Masse Now that Luther had not this Apparition from any good Angell appeareth First in that Luther tearmeth hym that appeared Satan Secondly because Luther thus in another place confesseth saying J haue (d) Luther in loc Com. Class 4. p. 59. no apparition of Angels J haue made a couenant with the Lord that he should not send me visions Now that this cannot be onely any Spirituall fight or conference in mynd with the Diuell as M. Chark and D. Fulke do answere appeareth in that Luther sayth The Diuell
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
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
to be really in the Eucharist since by this reason say they it may become rotten and mouldy and be eaten by myce should passe to the belly and so to the common passage To this I answeare that these supposed indignityes do not touch the body of Christ but only affect the species and forme of the Eucharist which is ioyned with the body Againe seeing our Christian fayth teacheth vs that Christ was included for a long tyme within the Wombe of the Blessed Virgin being a Woman that he was swadled and lapped in Cloaths that then he might fall vpon the earth and might also haue beene eaten with beasts or burnt if so by miracle he were not preserued from such mischances if rheÌ„ he was truly and in his owne person subiect to all these difficultyes without any dishonour what dishonour is it to him if he did vndergo in another forme the former supposed Indecencyes vrged by our Aduersaryes Againe the former Indignityes do no more truly and properly touch the body of Christ then the Diuinity which being in all places can be said to be burnt it being in the fyre or being rotten it being in bodyes that are rotten c. Animaduersion CXXIX OVr Aduersaries draw another argument taken from the vnprofitablenes of the Reall Presence in the Eucharist Thus they dispute The reall being of Christs body in the Eucharist is needles in that seeing the end and fruite of the Eucharist is to nourish the Soule and this nourishment consisting in fayth and Charity may as auayleably be performed by apprehending Christ by fayth as he is only in Heauen it therefore followeth that no profit aryseth from the Catholike doctrine herein which is not by other meanes as well effected To this I answere first that it is false to say that the same fruite is reaped by Christ in Heauen as by receauing him really into our bodies since Experience doth witnesse that by this receauing him in the Eucharist our Fayth Charity Deuotion and Reuerence are more encreased Besides our reall coniunction with Christ affordeth many benefits to the soule which Christ giueth not without this Coniunction no otherwise then he cured all such who touched the Hemme of his garment whom he would not haue cured though otherwise he could if they had not touched it Secondly I affirme It is a false â—â—â—ation to conclude It was not conuenient that Christ should be really in the Eucharist because the fruite reaped thereby may be obtained by other meanes For that is profitable which doth confer any Good though the same good may be obtayned otherwise For one drop of Christs bloud or any other laborious worke vndertakâ—n by him for our good had beene sufficient for our Redemption yet it followeth not that all his paines labours effusion of bloud yea death it selfe were vnprofitably and bootelesly performed Yea God could haue redeemed the world without the Incarnation of Christâ— shall we therefore say that the Incarnation of Christ was needles inconuenient and vnprofitable Animaduersion CXXX WHereas aboue there haue beene alledged diuers testimonies out of the Iewes and ancient Rabins in proofe of diuers Articles of our Roman Catholike fayth particularly of the Sacrifice which the Rabins say the Messias shall make at his comming our Aduersaries seeke to euade the force of all the Iewish Rabins authorities by saying that those testimonies of the Rabins were first forged by Galatinus and fathered vpon the Iewes for their greater credit And according hereto we find D. Whitaker thus to answere Dureus who vrged some Jewish sentences out of Galatinus for proofe of the Reall Presence and Sacrifice Tuum (h) Whitak contra Duraeum pag. 818. in hac causa Petrum Galatinum minimè profectò desideramus nec Haebreorum testimonijs illis indigemus Now to free Galatinus from suspition of forging all such sentences of the Rabins in fauour of Christianity and of Articles of our Roman Religion I answere hereto and say that one Hieronymus de Sancta fide being a Jew and conuerted to Christianity in the tyme before Galatinus whose Physitian he was did write a booke entituling it Hebraeo-mastrix or vindex impietatis perfidiae Iudaicae wherein he proueth diuers points of Christianity from the there allâ—dged â—estimonies and sentences of the said formâ—r Iewes mentioned by Galatinus This booke of his was printed at Franckford anno 1602. Animaduersion CXXXI IT is much obserued how our Aduersaries in answering to Catholike Bookes often giue slip to the argument or authority produced and in lieu thereof either by degrees flye to the state of the Question as though afore it were not acknowledged or to the Scripture themselues only interpreting the same where they may range vp and downe ar large or to some by circumstance meerely accessory to the Question and difficulty disputed of or do vse deceytefull resemblance and exchange of matter subtilly conueyed and brought in by tedious entertainment of prolonged discourse and all this to hold the Reader therewith that so vnespiedly they may diuert the Readers eye and memory being thus fixed vpon their digressions from the authority and reason alledged Here also may alledge their accustomed practize in printing the Catholikes Books at large their answere conioyned thereto in the same bulke or volume Their vsuall imposture then is to cause the Catholike authors words to be set downe in a most little obscure and darke letter or Character thereby to withdraw the Readers eye from perusing and reading it at large whereas their answere thereto they procure to be printed in a fayre and great Character or letter that so they may more easely inuite the Reader to the full perusing of it And this sleight is particularly besides in others manifested in D. Whitakers Answere to B. Father Câ—â—pian his ten Reasons in his Challenge to the two Vniuersities also in D. White his Booke against his Aduersaries entituled The way to the true Church Animaduersion CXXXII YF many miracles were wrought concerning Christs body before and whiles he here conuersed vpon earth may not then a man be more easely induced to belieue the great Miracle of his body in the Institution of the Eucharist A litle before the Natiuity thereof we reade Coâ—ceptus est de Spiritis Sancto At the very instant of his birth Natus est ex Maria Virgine some small tyme after his deathe Tertia die resurrexit vpon his last departure from vs Ascendit ad Caelos In all which passages Nature herselfe was if not dissolued at least suspended yea whi es he here conuersed vpon earth the samâ— sacred body of Christ was sometimes nourished without (i) To wit during Christs fast of forty dayes eating at other tymes did eate without (k) WheÌ„ he did eate with his Apostles after his Resurrection any nourishment thereby furthermore the same body remayning Visible (l) According to Luc. 4. Ipse transient peâ— medium illorum ibat became Jnuisible To conclude â—hrist blessed body did walke (m)
the Catholikes the Protestants afford a most conuincing Argument that both the partyes during their continuaÌ„ce of such their contrary beliefes cannot expect saluation yet this point is made more demonstrable if we insist only in such controuersyes betweene our Aduersaryes and vs the subiect of which are taught by the one syde to be vnder Christ the immediate meanes of our grace saluation and denyed by the other party to be of such force and efficacy for the soules euerlasting Good and consequently in regard of their subiect are one way necessarily to be belieued So as if it be shewed that the Catholikes and the Protestants do mainly dissent in the meanes of obtayning Grace purchasing of Heauen it must of necessity be inferred that both the Catholikes and Protestants continuing in such their different states cannot obtayne Grace and saluation Since Philosophy and naturall Reason teacheth vs that he shall neuer attaine the End he aymeth at who vseth not the same meanes which are only and necessarily instituted to the gaying of the said End Now to come to the Articles of this kynd First Concerning the Sacraments in Generall the Catholikes belieue that all of them where no iust impediment is do conferre Grace vnto the Soule of man by the helpe continuance of which Grace the soule in the end obtaineth its saluation The Protestant doth not ascribe any such supernaturall effect vnto them To come more particularly to the Sacraments Touching Baptisme the Catholikes belieue that Children being borne in Originall Sinne cannot be saued except they be baptized with Water The (25) Caluin and Beza most frequently teach so Protestants belieue that Infants dying vnbaptized may be saued Touching the Sacrament of Penance or Confession the Catholikes belieue that after a Christian hath committed any Mortall Sinne that Sinne cannot be forgiuen him but at least in Voto by confessing the said Sinne to a Priest answerably to that in S. John 20. Whose sinnes you shall forgiue they are forgiuen them c. The ProtestaÌ„ts belieue that neither the Confession of sinnes to man nor the absolution of them giuen by man is necessary for the remitting of them but that it is sufficient to confesse them only to God And thus according to the diuersity of Doctrine either the Protestant for want of this Sacrament after he hath mortally sinned cannot be saued or the Catholikes for wrongfully imposing this yoake vpon Christians do lose their Saluation Touching the most B. Sacrament of the Eucharist The Catholikes belieue that the very body and bloud of Christ do lye latently vnder the formes of bread and wyne Math. 26. and that vnlesse we eate his body and drinke his bloud in the Eucharist we shall not haue lyfe euerlasting Iohn 6. Finally that we are to adore Christ his body in the Eucharist being accompanied there with his Diuinity The Protestants belieue that Christs true body as neuer leauing Heauen cannot possibly be vnder the formes of bread and wyne and consequently they belieue that the reall eating of his body and drinking of his bloud in the Sacrament is not necessary to Saluation finally they hould our adoration of the Sacrament to be open Idolatry Fiftly touching the meanes of our Iustification the Catholikes belieue that not only fayth but works also do iustify The Protestants do ascribe their Iustification only to Fayth and not to works Touching Grace without which a man cannot be saued the Catholikes belieue that God out of the depth of his infinite mercy offereth to euery Christian sufficient Grace whereby he may be saued The Protestants teach that God giueth not sufficient Grace to euery one but to certaine men only and according hereto Beza most blasphemously thus writeth of this point (26) Beza in his Display of Popery pag. 17. 31. 76. 116. c. God decreeth some men to destruction createth to perdition and predestinateth to his hatred destruction Touching the ten Commandements the Catholikes belieue that except a Christian do keepe them he cannot be saued according to our Sauiour Yf thou wilt enter into lyfe keep the Commandments Math. 19. The Protestants do teach an absolute impossibility of keeping them and thereupon Luther thus writeth The ten (27) Luther ser de Moyse Commandements do not belong vnto vs. Finally touching the Pope or Bishop of Rome the Catholikes do belieue that he is vnder Christ the supreme Pastour vpon earth that who do not communicate in Sacraments and Doctrine with him yielding him all true obedience in subiecting their iudgments in Matter of fayth to his sententionall Definitions cannot be saued The Protestants do teach that the Pope is that Antichrist which is deciphered by the (28) 2. Thess 2. c. Apostle and that who so imbraceth his Doctrine or yieldeth their assents to his Cathedrall Decrees cannot be saued Thus far of these points omitting some others of like nature Now here I vrge as aboue Yf these former Doctrines as they are belieued by the Catholikes do immediately concerne Saluation and become necessary meanes thereof then cannot the Protestants as reiecting all such doctrines and all such necessary meanes both in beliefe and practice be saued But if by supposall the said Doctrines be not of that Nature but false in themselues and the contrary Doctrines true then cannot the Catholikes as belieuing false Doctrines immediatly touching mans Saluation and accordingly practizing them be saued From whence it ineuitably followeth that the different Professours of these contrary Doctrines the one part belieuing the other part not belieuing the said Doctrines cannot both be saued Animaduersion CLXXVII SOme Protestants will maintaine that Protestancy for its greater antiquity was at its full and perfect state here in England in King Edwards dayes But this is most vnaduisedly spoken The falsehood of which bold Assertion I proue from the Communion Booke set out in K. Edwards tyme with approbation allowance of Peter Martyr Which Booke was further warranted in King Edwards tyme by Act of Parliament Now this Booke or publike Liturgy of the fayth of England in those dayes being printed in folio by Edward Whitchurch anno 1549. prescribeth that the Eucharist shal be consecrated with the (29) Fol. 265. signe of the Crosse It commandeth consecration (30) Fol. 2â—2 of the Water of Baptisme with the signe of the Crosse In that Booke mention is made of Prayer (31) Fol. 116. for the Dead offering vp of our prayers by (32) Fol. 117. Angells It defendeth Baptisme being giuen by Lay (33) Fol. 119. Persons in tyme of Necessity and the Grace (34) Ibidem of that Sacrament It alloweth Priests absolution of the sick penitent in these words By the authority committed (35) Fol. 142. vnto me I absolue thee of all thy Sinnes It menâ—ioneth a speciall and particular (36) Fol. 143. Confession of the Sicke Penitent Briefly to omit some other points It commandeth the (37) Fol. 143. annoynting of the Sick person
For that the Soule of Man to be in the body it is necessary that it becommeth the Forme of the body and that so it be ioyned with the body as that one man be made of the body and the Soule But it is not neeedfull that God should become the Soule of the world neither that of him and the world one compounded substance should be made For God out of his immensity is in euery place out of his indiuisible vnity is whole wheresoeuer he is and out of his Omnipotency doth gouerne support and moue all things Furthermore the Soule of Man though it may be said to be in the whole body yet properly it is not but in such parts of the body as haue lyfe and therefore it is not in the Humours in the Hayres of the heade in the nayles But God is absolutly in al things and not only in corporall but euen in spirituall things for it is impossible that any thing should be in which God is not Lastly the Soule is not but in the body and that being but small and of a narrow compasse so as the parts thereof during the staying of the Soule therin must be continued and ioyned together for if any part of the body be separated or deuided from the rest in that part or member so deuided the Soule cannot be But God is whole euen in the Vniuersity or frame of all things created though that frame be great and the parts thereof become separated and deuided asunder Yea if a second or third World or more should be created God would be in them all and in euery part of them for where God should not be there nothing should be So true are those words of Holy writ 2. Par. 6. Caelum Caell Caelorum non te capiunt Thus far touching the similitude resemblance which the Soule of Man hath with his Creatour the similitude being so great as is aboue touched as that there is no other way by the which a man may more easely â—scend to know in part what God is then from the consideration or contemplation what the Soule of Man is with so iust reason we read it said by God himself when he first created Man Let vs make man in our Jmage according to our lyknes Genes 1. And with this I impose an end to these my Animaduersions A Pareneticall Conclusion to the younger Sort of Priests and Students of the English Seminaries exhorting them to the study of Controuersies in Fayth and Religion THus farre Reuerend Friends and Brethren you see I haue proceeded in this Miscellane and indigested Tract These Animaduersions may serue as certaine prelibations or foretasts of Controuersyes in fayth Yf so you shall reape profit thereby O how abundantly shall I hould my small labour therein taken to be recompenced but if they should not find that full successe with you which I desire yet let your charitable acceptance in part imitate the Abysmall and bottomlesse charity of God who placeth a good intention only where further Ability or other Circumstances are wanting and a good worke actually performed in one and the saâ—â— ballance But now before my pen giueâ— you its last farewell let me take leaue witâ— your good allowance to expatiate a liâ—â— in discourse thereby to persuade you tâ— more forcibly to the particular study oâ— English Controuersyes in fayth and Religion 〈◊〉 Prouince or charge most peculiarly in my iudgment incumbent vpon you in regarâ— of your mayne proiects determinations espoused as I may say to the Saluation 〈◊〉 soules You are hereafter in England to encouâ—ter with Protestants your professed Aduersaries in fayth Imitate then a skilfuâ— Generall in the warres who laboureth noâ— only to hinder his Enemies attempts anâ— approaches but withall seeketh to assauâ—â— his Enemyes So here you haue vndertaken both a Defensiue as also an Offensiue War prepare your selues then not only to mantaine by way of disputation and proofes your owne Catholike Religion but be also prest which is partly coincident with the former by all forces both Diuine humane to make violent incursions vpon Heresy or Innouation in Religion For your greater encouragement hereto obserue this following That Prince would hould it for a great Aduantage to wage such a war wherein he were assured that many of his Enemyes souldiers would fight in his behalfe And yet your Case is heere the same â—â—nce in this your spirituall Combat or â—ookwar with Heresy you haue the volunâ—ary and vncoacted confessions of your Adâ—ersaries euen fighting on your side As â—ou may euidenly discerne by the many â—cknowledgments of the Protestants deâ—iuered in seuerall former Animaduersions against themselues and in strenghtning of our Roman Religion Thus you draw a Sword from the Enemyes syde and after sheath it in his owne bowells The most illustrious and worthy Cardinall Bellarmine that chiefe Heresy-Mastix of this age in his Preface to the Bookes of his (1) Prefixed before his Tome de verbo Dâ—i Controuersies vndertaketh to shew the Necessity of study of Controuersies in this our age I presume his words will be most preuayling with you all and therefore I haue thought fit to set them downe in this place by translating them into English for the better satisfaction euen of the more vulgar Reader Thus then he writeth Vtilitas quidem propositarum nobis Disputationum ex eo intelligi facile potest c. The profit of the Disputations vndertaken by vs may easely from hence be apprehended Agendum est enim non de stillicidijs fundis non de rebus leuibus c. For heere we are to discourse not of the droppings of the caues of a House not of farmes or Country Houses not of small and light matters little auayling whether they be after one manner or other Neither are we to dispute of Metaphysicall subtiltyes of which without anâ— detriment to the soule a man may be ignorant the which may sometymes be impugned wiâ—â— Commendation and prayse of the Opponent Bâ—â— here we are to dispute of God of Christ of the Church of the Sacraments of Justification of the ayde of Grace of the freedome of Mans Wâ—â— and of many other most graue most difficult anâ— most abâ—â—ruse points which belong euen to the foundation and essence of fayth Of all which seuerall Articles if a man laboreth by disputation to weaken but any One then as S. Austin (2) Austiâ— lib. 1. contra Iulian. cap. 2. prudently admonisheth that man seeketh to ouerthrow the whole frame of that which we belieue in Christ. Furthermore to recall Hereticaâ—l men to the light of sayth or at least to represse breake their force and fury to dryue awaâ— those fierce Beasts from our Lords sheepefold to protect and defend the Church of Christ to rescue or snatch away the sheepe already taken from the iawes of those Wolfes and to bring them hack vnto our Lords custody How great here I demand is this Benefit how true a cause