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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69143	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.	Anderton, Lawrence, attributed name.	1640 (1640)	STC 576; ESTC S115142	202,826	416

it may be sau●d Put agai●st the P●●itans they thus writ● The (b) M. ●ow●● in his considerat Puritans are notorious and manifest Schismatiks cut of from the Church of God And againe The Puritans (c) M. F●●ks in his Epist dedi● p. 3. seeke to vndermine th● foundation of fayth Now in requitall of this ●roceeding the Puritās 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) Intitu●e● 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 a●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 Relgi●on both of the Moderate Protestants and the Puritans is false For in that ech of them prefers his owne Re●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 im●artiall iudgment and from the force of all probable credibility And thus in this busines that most warrantable and receaued sentence tak●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 ●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 S●irit as we Catholiks do hould in a sober cōstruction that the body of Christ doth in the blessed Eucharist and yet we teach that it is impossible that a Spirit should ex●st after the manner of a true and naturall body or be extended in place And the r●as●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 ●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. ● Luc. 1● Non exies inde donec reddas vltitaū quadrantem Thou sha●t not goe from thence till thou repay the last farthing Frō which words we do not thus immediately inferre as our Aduersaryes would seeme to haue vs donec c. vntill thou pay●t the last farthing Therfore ●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. ●ede a dext ris meis donec ponam inimicos scabellum pedū tuorum which words only proue that a● 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 ob●ruded vpon Catholikes Animaduersion IX WHen we Catholikes complayne of the great Persecutions against the Catholikes only for their Religion in Q. Elizab●ths raigne our Aduersaryes seeke to choake vs herein by way of recrimination in auerring that as great or greater was practized in Queene Mary●s tyme against the Protestāts of those dayes But admit for the tyme so much yet there is great disparity herein and there are diuers reasons more warranting the ●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 m●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 whos● charge and incumbency the burden of Religion is p●culiar●y by God committed seconded otherwise by the secular authority of Emperou●s and particularly of Valentinian and Marcian of which their secon●ing herein peru●e the Councell of Calcedon (h) Act. 7. Th●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 Decre●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 cōfessed by its greatest Enemyes and particularly (k) M. Napper thus confesseth in his

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 princip●lly vnde●taken for the aduancement of your Studies in C●ntrouersies of Fayth I meane on●● such of you who haue spent your last yeares in ●umane learning and points of School-Diuinity ●nd are therefore in regard of such your want of ri●●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 ●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 Matte●s of Religion These Animaduersions are of most different a●d seuerall points and in regard of such their diuersi●y they can hardly be reduced to any certaine Heads 〈◊〉 can be set downe in any praecise Method with m●tuall dependency one to the other And therefore i● regard of the want of such Method I haue entituled the whole Worke Miscellania as being a mixture of things in themselues heterogeniou● 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 t●a● Method of Miscellania that so no one part of 〈◊〉 Booke shall differ in fo●me from the rest or fr●● the whole imitating herein the vsuall Order of E●grams whose Method in setting them downe co●sists in not obseruing of Method There except ce●taine Animaduersions in defence and proofe of 〈◊〉 Deity and of the Immortality of the Soule i● the end of the Booke which I haue thought ex●●dient to amasse together against such Men w●● m●●ke their Infidelity vnder the ●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 pe●using of them then to particularize but any few ●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 ●●e vncertanity contayned in this Method may beget 〈◊〉 the Reader as often it doth in Bookes of this na●●re and forme an inquisitiue desire to see what ●lloweth in ech ensuing Animaduersion as pres●ming them to be of different Subiects and so may ●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 ●orthy memory partly out of the most paynefull and l●●rned worke of the Protestants Apology and ●●t of other of the said Authours writings out of ●hich many choyse Obseruations are now fully published which before and till now did ly● much hidden concealed in Marginall references partly also out of all the chiefe Bookes written by th● 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 th● 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 me● 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 sho●● Prolegomena or briefe instructions cond●cing to your future more full and exact study of Controuersies Here now you haue in these fe● sheets a full Synopsis or view of the most weighty Obseruations which being made familiar an● knowne to you aforehand may much facilitate a●● make easy your otherwise more painefull search an● study hereafter in those matters and may furni●● you with extemporall and present discourse touchi●● most Controuersies all which seuerall Obseruations being as it were a formlesse materia prim● 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 ●ore I grant might be added for the increase of ●he Number But these I hold to be most forcing 〈◊〉 am loath that this worke through any affected pro●●xity should become fastidious or wearisome vnto you And wheras you shall find some acknowledgments of Protestants to be oftener set downe then ●●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 ● hope diuers of you may and will my humble re●uest then in recompence of my paynes taken herein 〈◊〉 that you w●ld vouchsafe your remēbrance of me in ●●ur prayers at the chiefest tymes of your Deuotions 〈◊〉 knowe many of Custome and Vse in Dedicating ●●eir Bookes to Catholikes do intreate of them this ●●nd of fauour But as for my selfe my desire and ●●irituall need of your