decerped out of that Booke heretofore mentioned commonly called The Protestants Apology of the Roman Church Animaduersion CXV IF any man should yet rest vnsatisfyed be persuaded that this imaginary change of fayth in the Roman Church should happen within the Interstitium of the foure hundred forty yeares and the last thousand yeares which mid-tyme only containeth one hundred and sixty yeares as is in the three former Animaduersions aboue shewed then for the greater satisfaction of such a Man I present to him as an Appendix to the three last Animaduersions this obseruation and point following It is this Yf we consider either the plurality of our Catholike Articles or the incompatibility which diuers of them beare partly to our outward sense partly to mans naturall propension or the diuersity of Countryes and Nations in Christendome most remote one from another all which our said Catholike Religion is acknowledged wholy to possesse at the later end of the sixt Age or Century I say if we consider all these different circumstances the tyme of the said one hundred sixty yeares within which most Protestants do teach this change did happen is infinitly too litle and wholy disproportionable so as that within the compasse thereof so great a change alteration should be wrought especially in such an admirable manner that whereas in the beginning of the said 160. yeares it is auerred by the Protestants that not any one point of our Catholike Religion was then taught as is aboue mantayned by them in acknowledging the purity of the fayth of Rome to continue vnto the beginning of the said 160. yeares yet that at the end of the said 160. yeares it should so ouerflow all Christendome with such a violent streame as that no sparke of Protestancy supposing it were afore professed or any other religion did remayne in any one Country or other but that all was wholy extinct Such an Imaginary change and alteration in Religion I say as this is more then stupendious and wonderfull and such as since the creation of the world neuer afore happened I further add hereto that since the Heresies of the Nestorians Pelagians Donatists Monothelites all which did spring vp within the compasse of this foresaid 160. yeares are particulatly recorded by S. Austin (b) Austin l. de Haeres Haeres 88. 89. yea also by the (c) Centurists Cent. 16. Col. 312. Centurists how then can we dreame that any points of our Roman Religion were first introduced as Innouations and yet no record of them to remayne in any History whatsoeuer Furthermore for the close of all I add that in or which is more strange next before the beginning of the said 160. diuers Articles of Protestancy were condemned for Innouations as the deniall of prayer and offering vp sacrifice for the Dead and of appointed fasts as singular Noueltyes in Aerius as Austin witnesseth Haeres 53. In like sort the Deniall of Praying to Saincts and worshipping of Saints Relicks was condemned in Vigilantius as Ierome recordeth l. contra Vigilant c. 2. 3. The deniall of Priests power in remitting of Sinne condemned for Nouelty as the Centurists confesse Cent. 4. col 254. The like may be said of most other points of Protestancy condemned as Noueltyes either a litle before or within the compasse of the foresaid 160. So euident it is that no articles of our Catholike fayth were brought in as Innouations during the said period of 160. yeares Animaduersion CXVI WHereas the Protestants do affirme a beginning though most ancient of diuers points of our Roman Catholike Religion and that we Catholikes take aduantage of such their acknowledgments yet cannot they with true reason thus reply against vs You admit the authorities of the Protestants granting for so many ages the antiquity of the present Roman Religion in such and such points of fayth Therefore you are by force of reason to admit their like authorities in saying that at such a tyme and not before those your Popish Articles were first taught for seing both these points are deliuered by the Protestants in one and the same testimony or sentence why should the one part be vrged by you for true and the other reiected as false To this I answere that our Aduersaries expect herein from vs more then in equity can be demanded My reason is this In the authorities of this Nature produced from our Aduersaries writings we are to distinguish and seuer that which the Aduersaries grant in behalfe of vs from that which they affirme to their owne aduantage what they grant for vs against themselues so far we are to imbrace their authority seeing it may be presumed as is in this Treatise elswhere intimated that ordinarily no learned man would confesse any thing against himselfe but what the euidency of truth enforceth him thereto But what our Aduersaries affirme in fauour of their owne cause and against vs there we are not to stand to their authority since no man is to be a witnesse in his owne behalfe and it may be well and probably presumed that such their Sentence proceedeth out of their owne partiality of their cause and iudgment Animaduersion CXVII THe Apostle foretelleth vs that Pastours (d) Eph. 4. and Doctours are to be in the Church to the Consummation of Saints till we all meet in vnity of fayth that is as D. Fulke (e) Fulke against the Rhemish Testam in Ephes 4. truly interpreteth for euer which Pastoâ—rs Doctours prophecyed by the Apostle shall as the said D. Fulke further auerreth alwayes (f) Fulke in his answere to a Counterfeyte Catholike pag. 11. resist all false Opinions with open reprehension With whom conspires D. Whitaker herein saying The (g) Whitak contra Duraeum l. 3. pag. 240. preaching of the word within which is necessarily included the impugning of all false Doctrines doth coâ—stitute the Church the want thereof doth subâ—erit it According hereto we also thus read in Esay (h) Esay â—â— Vpon thy Wals O Jerusalem I haâ—â— appoynted watch men all the day al the nighâ— for euer They shall not hold their peace Now heare I thus vrge Can any reasonable man thinke that whereas the Protestants teach that the Papists Religion came in by degrees and at seuerall tymes that all the Pastors Doctors and Fathers of those seuerall tymes were a sleepe when the said Doctrines were first broached or that they obseruing their entrance yet not any of them would vouchsafe to make resistance or at least some mention of any such Innouation in Doctrine especially if we consider the nature of our Catholike Doctrines auerred by the Protestants to be introduced as Noueltyes Since they are as aboue is intimated many in number diuers of them of the greatest consequence that may be As the vertue of the Sacraments the manner of our Justification to wit whether by works or by fayth only Others of them most repugnant to Mans sense and common Reason as the Reall presence
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
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
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
endued with splendour of Grace and vertue c. After this manner also Vertues are paynted as Iustice fortitude c And it is not prohibited to paynt or picture God after this third maÌ„ner notwithstaÌ„ding our Aduersaryes great dislyke thereof For if (m) Dan. c. 7. Daniel doth describe God sitting in a throne and describeth there also his head his gray hayres his white garments therby to expresse his Maiesty power and his Antiquity from all ages his purity and brightnes c. why may not then God be so pictured to the Eye as the Holy Scripture by reciting of it doth expresse him in words to the Eare Animaduersion XXXII IT is a peculiar sleight of Caluin and other our more learned Aduersaryes that wheras they deny a Conclusion or Proposition of fayth affirmatiuely mantayned by the Catholiks after we haue brought authority either out of Scripture or from forâ— of Reason prouing the same denyed pointâ— then in answere thereto they grant the conclusion of that point but then they render a cause or reason why in such a Case our Conclusion may be admitted so they subtilly obtruding a reason of the Conclusion granted in such or such a case for a sufficieâ—â— answeare in deniall of the Conclusion Bâ—â— this is most exorbitant and in no sort satisfying the Catholiks arguments For the more cleare explicating of my selfe herein 〈◊〉 will instance this their imposture in an example or two We affirme that the Angels and consequently God though all incorporeall may be pictured The Protestants absolutely deny this Proposition We in proofe that the Angels may be pictured produce our authorityes out of the booke of Exodus c. 25 out of the third of Kings c. 6. in which places we reade that Angels were pictured (o) L. 5. Instit. cap. 11. c. Caluin n answereth hereto saying that that was done in fauour of the Pedagogy and more facill instruction of Men in the Old Law which tyme is now past Now here I say this answere is merely impertinent for the Question is not in this place why or to what end things incorporeall might be pictured let the cause be what it will but only whether it be lawfull to picture things incorporeall or not â—hich conclusion this answere of Caluin â—mitteth for true In like manner to proue Freewill we vrge â—â—ose words Si (o) Math 19. vis ad vitam ingredi serua â—â—ndata if thou wilt enter into life keep the â—â—mmandments where we vrge that promise â—f Heauen is made vnder condition that God will not command any thing vnder an impossible condition and that therefore â—e haue Freewill to keep Gods Commandements Caluin answereth hereto that it is not absurd to maintayne that God sometimes for some reasons knowne to himself â—â—omiseth to men things vnder impossible â—onditions to wit to the wicked he maketh such promises thereby to manifest how vnworthy they are of his diuine goodnes But â—ere we reply We demand not why or to what end God doth make his promises either to the wicked or to the pious but we only maintaine that a thing cannot rightly be promised vnder condition but only to him who hath the vse of Freewill This imposture is most familiar with Caluin and his followers and therefore I could wish the serious reader to be obseruant therof Animaduersion XXXIII IN my iudgment the Question of Images in a point to be discussed chiefly by Philosophy as taking its warrant and ground from thence so far forth as there be no abuse of the Images My reason is this what thing soeuer man vnderstandeth the same he vnderstandeth by the help of a Species or Imaâ—â— thereof first wrought in the Phantasy according to that Axiome in Philosophy Quicquid intelligitur intelligitur per moâ—â—â— Phantasmatis And thus we cannot apprehend or worship God but by the help mediation of an Image of God which wâ— frame in our Imagination and phantasy Againe if a picture be capable of disgrace iniury in regard of the person therein represented then by the same reason a picture may be capable of honour and reuerence I meane that kind of honour reuerence which is due to inanimate things Noâ— that a picture is capable of disgrace or contumely is euident For example if a subiect disloyally affected to his Prince should deface breake or otherwise indecently handle the picture of his Prince by stabbing it with his dagger or otherwise or if some Atheâ—â— denying the Scripture should be trample vnder his feete through scorne and malice the Bible it selfe would not these Actions be seuerely punished and might not the picture of the Prince and the Bible be said to haue suffered disgrace and indignity thereby with reference to the wrong and indignity committed against the Prince the sacred Scriptures Then by the same reason may the Picture of Christ and the Saincts be affected with due religious respect aboue other things in regard of Christ and his Saincts represented in them of â—hom they are pictures Animaduersion XXXIV TO vindicate our selfes from the calumny of our Aduersaries touching the worâ—hip which we exhibit to Saints Images â—hey are for their instruction to take noâ—â—ze that Adoration containeth three difâ—â—rent (p) S. Thom. in 3. sent dist 9. Acts the first is of the vnderstanâ—ing by the which we apprehend the excelâ—â—ncy of any thing The Act of the Will by the which we are inwardly moued to manifest and protest our worship by some exteriour or interiour Act The third is an Exteriour Act by the which we moue our hat or bow our leg or shew some other externall signe in manifestation of our inward worship giuen Of which three Acts the second which is of the will is most essentiall seeing the first may be without adoration and the third with irrision and scorne as the Jewes worshipped our Sauiour vpon the Crosse Here further we are to note that that worship which is giuen to God is a chiefe and supreme prostration and inclination of the will with the apprehension of God as the beginning and last end of all things and therefore as our chiefe good and it is called by Deuines Latria and cannot be communicated without Idolatry to any creature Worship giuen to Creatures is distinguished according to the different degrees of excelleÌ„cies in the Creatures and so according to the different degrees of the worth of Creatures the worship exhibited is seuerally called as Duâ—â—â— hyperdulia cultus religiosus cultus ciuilis Lastly it is further to be obserued that by the exteriour Act it is not easy to distinguisâ— the seuerall kinds of worship for almoâ—â— all exteriour Acts of worship Sacrifice only excepted are common to euery kind oâ— worship For according hereto we read thâ—â— Abraham with the same Act of bowing hâ—â— body to the ground did adore God Genes 17. did worship Angels Genes 18. and diâ— worship Men Genes 23. In like sort all meâ— do vse to kneele to
some hundreds and yet remaining to be yearely seene euen with spots of bloud at the chiefe Church in Brussells in the lowe Countryes What can our Aduersaries answere herero Yf they grant the miracle they withall grant the truth of the Doctrine of the Reall Presence To deny it by saying that when one hoast is corrupted through tyme another is secretly thrust in the former place is more then absurd For would the Princes of those Countryes the Lords Bishops Prelates other Religious persons and the whole Communalty suffer themselues to be thus abused from tyme to tyme with such impostures but that they would be most desirous to find out and discry all such wicked stratagemes and deuises Truly I do not see what answere in full weight of Reason can be giuen hereto to conuince the iudgment of any sufficient Man Animaduersion LXXI THat Catholike Religion affordeth Saluation to the Professours thereof is proued seuerall wayes euen from our Aduersaries owne pennes And first Because oâ—â— Aduersaries do reach that the Church oâ— Rome notwithstanding her presumed Eâ—rours is the true Church of Christ consequently her Professours capable of Saâ—uation According hereto thus writeth D. Field (d) L. of the Church c. 46. We doubt not but that Church â—t which the Bishop of Rome with more then Luâ—â—ferlike pryde exalted himselfe was notwithstanding the true Church of God and that it held a sauing profession of the truth in Christ. D. Sâ—â—â— auerreth the same verity in these words (e) In his Defence against Penry pag. 176. you thinke that all the Popish sort wheâ—â— dyed in the popish Church are damned yâ—â— thinke absurdly and do dissent from the iudgment of all learned Protestants With theâ—â— conspireth to omit others D. Couell thâ—â— writing We (f) In his Defence of M. Hooâ—er pag. 77. affirme them of tâ—e Churchâ— Rome to be a part of the true Church of Chriâ—â— and that those that liue dye in that Churcâ— may be saued Another Reason may be taken from the lawfulnes euen in the iudgment of the learned Protestants of Chiâ—dren of Papists as we are stiled whether they be Baptized by Catholike Priests 〈◊〉 Protestant Ministers And the cause of thâ— lawfulnes thereof is deliuered by the Protestants in these words Because (g) So teach the Deuines of Geneua in their propositions and principles disputed at Gen. p. 178. the same is taught by D. Whitgâ—â—fe in 〈◊〉 Defence pa. â—23 by M. Hooker Eccles poâ— l. 3. p. 131. by otheâ— we affirme that those Children are comprehenâ— within the Couenant of eternall life by meanes of the fayth of their Parents A third Reason of the Protestants true iudgment herein concerneth the Fathers of the Primitiue Church in generall who that they liued dyed Papists is most euident by what hath beene confessed aboue by our Aduersaries Now of them Cartwrighâ— thus writeth I (h) Cartwright in his Reply in D. Whitguifts Defence p. 82 doubt not but that diuers Fathers of the Greeke Church who were patrones of Freewill are saued The like charitable opinion of the Fathers though Papists both liuing dying is deliuered by (i) Contra Raâ— Camp pag. 78. D. Whitaker notwithstanding the Fathers Doctrine touching Satisfaction and Merit of Works Finally the Protestants iudgement is also herein manifested in their commonly giuing in their writings and speaches to Austin Ierome Ambrose and the rest whom they acknowledge to Professe and dye in our Catholike fayth and Religion the name and title of Saint as S. Austin S. Jerome c. Animaduersion LXXII YF it be vrged that the Deniall of Freewill for exaÌ„ple was taught by Manicheus and consequently that the Protestant fayth therein is as ancient as those Primitiue tymes It may be replyed that this particular Heretike or that particular Heretike did teach but one or other Protestant Article in those dayes and were sustantly written against for such their Innouations the said Innouatours being Catholike in all other points And therefore you may truâ—â— infer that the vrging of such examples is merely impertinent either for the proofe of the Antiquity of the Protestant Religion or for the Visibility of the Protestant Church in those dayes Animaduersion LXXIII YF you dispute with any Protestant by writing or enterchange of letters write nothing but Matter with as much compendiousneâ— as the Subiect will beare without any Verball Excursions or digressions For this proceeding will force your Aduersary to reply if he will reply to the Maâ—ter For otherwise leauing the materialâ— point which is chiefly issuable and to be handled he will shape a reply to other lesse necessary stuffe deliuered by you And then his Reply must passe abroad by the help of many partiall tongues for a full answere to your whole Discourse Animaduersion LXXIV WHereas you may alledge diuers acknowledged Heresies both in the iudgment of Protestants Catholiks out of the Bookes concerning diuers persons who belieued some few points of Protestancy recorded in the said Bookes here I speake of Wâ—â—ldo Wiclife c. Now if here your Aduersary Disputant doth auouch as many Protestants do that these Heresies were falsly obtruded and fathered vpon the said presumed Protestants by their Enemies you may here reply that to affirme this is against the force of all Reason For seeing the same Bookes do make indifferent mention both of the Protestant opinions and of the other Heresies defended by the same Men either the said Bookes are to be belieued in both or to be reiected concerning both Yf the first then it is certaine that those men did belieue those acknowledged Heresies Yf the later then the said Bookes are not of sufficient authority to proue that there were any Protestants in those ages Animaduersion LXXV IN your proofes drawne from Scripture labour to be much practised in the Protestant Translation of it of which infinite places make for the Catholike Cause euen as the Scripture is translated by the Protestant For this Course gauleth them far more then if you insisted only in the Catholike Translation Animaduersion LXXVI I Will here set downe certaine Obseruations which will easely solue all difficulties or Argument whatsoeuer rising from Scripture or Fathers against Communion vnder one kind only 1. First whereas sundry places of Scripture and Fathers do speake indifferently oâ— only make mention of Communion vnder both kinds or do affirme the vse thereof to be lawfull yet from hence which is the point issuable cannot be inferred any precept of Christ as necessary to Saluation 2. Secondly when such places are vrged which contayne in them a Precept the same places are either vnderstood of Priests who do sacrifice whose bond is different from theirs of the Laity Or els they concerne only the tyme and place when 〈◊〉 where that custome of both kinds was obserued for the custome of the Church whether it be generall in the whole Church or particular in some notable place thereof aâ— in one Country Kingdome