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
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
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
it may be sauâ—d Put agaiâ—st the Pâ—â—itans they thus writâ— The (b) M. â—owâ—â— in his considerat Puritans are notorious and manifest Schismatiks cut of from the Church of God And againe The Puritans (c) M. Fâ—â—ks in his Epist dediâ— p. 3. seeke to vndermine thâ— foundation of fayth Now in requitall of this â—roceeding the PuritaÌ„s prefer the Roman Religion before the Religion of the moderate Protestant for thus with a ioynt consent diuers of them do affirme in a (d) Intituâ—eâ— A Christian and modest off r c. p. 11. booke by them written Jf we be in Errour and the Prelation the contrary syde haue the truth we protest to aâ—l the world that the Pope and the Church of Rome and in them God and Christ Iesus haue great wrong and indignity offered vnto them in that they are reiected Thus they Now what other deduction from these their seuerall censures can be drawne then that the Catholike Religion is the only true Religion the Relgiâ—on both of the Moderate Protestants and the Puritans is false For in that ech of them prefers his owne Reâ—igion before any other this may be presumed to proceede from partiallity and preiudice of iudgment in their owne behalfe But where they hold the Catholike fayth and Church rather to be imbraced then their Aduersaries fayth and Church this riseth from a cleare and imâ—artiall iudgment and from the force of all probable credibility And thus in this busines that most warrantable and receaued sentence takâ—th place Cui caeterae partes vel Sectae secundas vnanimiter deferunt cùm singulae sibi principatum vendicent melior reliquis videtur Animaduersion VIII IT is a point of great iudgment to vrge a passage of Scripture by way of illation in that sort in which the illation is of force not in any other only seeming inference I will exemplity my meaning in texts vrged both by Protestants and vs Catholikes And first the Protestants do insist in those words of our Sauiour against the reall Presence Palpate (e) Luc. 14. videte quia spiritus carnem ossa non habent sicut me videtis habere Handle and see for a spirit hath not flesh and bones as you see me to haue To argue thus Jt is felt and seene Ergo it is a body is a good consequence and this is the force of our Sauiours words But â—t is no good sequele to argue thus Negatiuely as our Aduersaries from this text do it is not felt nor scene Ergo it is no body For it may be that a true hody may be present yet neither seene nor felt because God may hinder that it shall not transmit any Species sensibiles to the sense of sight Besides it may be effected by diuine power that a body may exist indiuisibly after the manner of a Sâ—irit as we Catholiks do hould in a sober coÌ„struction that the body of Christ doth in the blessed Eucharist and yet we teach that it is impossible that a Spirit should exâ—st after the manner of a true and naturall body or be extended in place And the râ—asâ—n hereof is this To wit because a Spirit hath no extension of parts at all and therefore it is indiuisible For seeing to be extended in place â—s a formall effect proceeding from its formall Cause of extension in it selfe if therefore a Spirit should be extended in place we should admit the formall effect without the formall cause which cannot be since the formall effect is later in Nature then the formall Cause and cannot be without the Cause To instance in our vrging of some passages of Scripture In prooffe of temporall punishment after this life we produce that passage (f) Math. â— Luc. 1â— Non exies inde donec reddas vltitauÌ„ quadrantem Thou shaâ—t not goe from thence till thou repay the last farthing FroÌ„ which words we do not thus immediately inferre as our Aduersaryes would seeme to haue vs donec c. vntill thou payâ—t the last farthing Therfore â—fter thou shalt goe from thence which inference we grant is not necessary seing by so arguing we might endeuour to proue that Christ should sit at the right hand of his Father only vntill and no longer he make his enemyes his footstoole according to that text (*) Psal 109. â—ede a dext ris meis donec ponam inimicos scabellum peduÌ„ tuorum which words only proue that aâ— the length the Enemyes of Christ shal be vnder his feet So heere we only thus immediatly inferre Thou shalt not goe from thence till thou payest the last farthing Therefore the last farthing may be payed and consequently that then thou shall goe from thence This kind of vitious arguing might be instanced in diuers other passages of Scripture impertinently vrged by our Aduersaries and falsly obâ—ruded vpon Catholikes Animaduersion IX WHen we Catholikes complayne of the great Persecutions against the Catholikes only for their Religion in Q. Elizabâ—ths raigne our Aduersaryes seeke to choake vs herein by way of recrimination in auerring that as great or greater was practized in Queene Maryâ—s tyme against the ProtestaÌ„ts of those dayes But admit for the tyme so much yet there is great disparity herein and there are diuers reasons more warranting the â—rocedings of Q. Mary in that kind then of Q. Elizabeth Among which reasons these following may seeme to be the chiefe First touching Q Maryes tyme the Lawes whereby Sectaryes were punished for their Religion were instituted some Eleuen or Twelue hundred yeares since those tymes not hauing any foreknowledge that Protestancy should sway rather in these dayes then any other erroneous Fayth In Q. Elizabeths tyme the statutes against Catholikes were made at the beginning of her comming to the Crowne which is fresh yet in the memory of mâ—ny hundreds of Men in England yet liuing Those Lawes wherby Q. Mary punished the Protestants were enacted by Popes and Generall (g) Concil Laodicens can 31. 32. Concil Carthag Can. 16. Councels to whosâ— charge and incumbency the burden of Religion is pâ—culiarâ—y by God committed seconded otherwise by the secular authority of Emperouâ—s and particularly of Valentinian and Marcian of which their seconâ—ing herein peruâ—e the Councell of Calcedon (h) Act. 7. Thâ—se other Lawes were first inuented by a Woman and a Parliament of Lay Persons the incompetent Iudges of Faith and Religion Lastly by the former Decreâ—s a Religion confessed by the chiefe Professours of it to be neuer heard of at least for fourteene hundred yeares together and therfore to be an annihilation of faith which is held by Catholikes to be a destruction of faith necessary to Saluation is interdicted prohibited And according hereto D. Fulke thus confesseth (i) Fulke in his answ to a counterfeyte Cath. p. 35 The true Church decayed immediatly after the Apostles tymes By these later Decrees a Religion coÌ„fessed by its greatest Enemyes and particularly (k) M. Napper thus confesseth in his
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
not the word of God which doth or possibly can assure vs we do well to thinke it is his word Nâ—w if the Scriptures be confessedly vnable to afford vs certaine proofe of themselues then in all true consequence of Reason much lesse are they able to direct exempt vs in case of doubt and question infallibly from Errour the rather as D. Reynolds truly confesseth in (h) Confer c. 2. Diuis 2. pag. 68. that it is not the shew but the sense of the Scripture that must decide Controuersies Now from this I infer that if according to the learned (i) The Authour of the Treatise of the Scripture and the Church cap. 16. fol. 75. Whita con Staplet l. 2. c. 4. p. 203. Kempn in Exam. part 1. pag. 69. and diuers others Protestants here cited it is to be determined to vs which is Scripture by the iudgment of the Church which confessedly hath the assistance of the Holy Ghost in infallibly discerning to vs which Books of Scripture are sacred and which not then necessarily followeth the Churches no lesse needfull assistance of the same Spirit in her like discerning vnto vs the sense of the said Scripture for what auayleth it vs to be made certaine of the Bookes and least vncertaine of the Sense Or what reason can our Aduersaries alledg whereby to acknowledge the Churches priuiledg in the one and deny it where it is no lesse needfull in the other This inference being granted vtterly ouerthroweth the Priuate spirit in its interpretation of Scripture Animaduersion XLIX IT is a demonstration in confutation of the Priuate spirit interpreting the Scrippture to obserue the different or rather contrary constructions which Luther and Caluin and others giue of that short sentence Hoc est Corpus meum c. Hic est sanguit meus And yet they all do vant of their enioying the said Spirit And therfore it is the lesse wonder that S. Austin (k) Austin cont Maximum Arian l. 1. affirmeth that it hath euer beene the custome of all Heretikes to flie to Scripture alone as it is interpreted by this Priuat Spirit The absurdity of which opinion more euidently appeares since it is certaine that among diuers meere contrary or coÌ„tradictory pointâ— of fayth the Scripture condemneth the onâ— And yet both the maintainers of the said contrary doctrines do flie to the Scripture as Iudge Now what madnes is it for 〈◊〉 man willingly to couet to appeale to that Iudg by whom it is certaine his cause shal be condemned Neither can either of the Litigants put any confidence in the meanes of truly interpreting the Scripture to wit Prayer Conference of places of Scripture knowledg in the Tongues c. since all these meaneâ— are most vncertaine euen by the Confession of D. Whitaker thus writing (l) Whitak l. 2. de Eccles cont Bellar. contr 1. quaest 4 Medâ—â— interpretandi â—oca scripturae sunt incerta c. The meanes of interpreting the obscure places oâ— Scripture are vncertaine doubtfuâ—l and ambiguous Therfore it cannot be otherwise but the interpretation it selfe must be vncertaine Si incerta tum potest essâ— falsa if the interpretation be vncertaine then may it be false Thus far the said Doctour Animaduersion L. TOuching the depressing of General Councells Peter Martyr thus writeth As long (m) L. de votis pag. 476. as we insist in Generall Councells so long we shall continue in the Papists Errours with whom D. Whitaker conspires in these words Generall (n) Lib. de Concil cont Bellar. q. 6. Councells may erre Now let vs see the great and many disparities wherby a Generall Councell is infinitly aduantaged in respect of not erring aboue the Priuate Spirit of any one man First then a Councell I heere only speake of Generall Councells is in S. Austins (o) So doth S. Austin terme a Generall Councell Ep. 161. iudgment The supreme Tribunall in the Church of God The Priuate Spirit hath but his owne braynes for the Seate of his Iudicature A CouÌ„cell receaues its promise from (p) Where two or three are gathered together in my name c. Math. 18. Christ that his assisting presence shall not be wanting thereto The priuate Spirit euen by Gods (q) No prophesy is of any priuate interpretation 2. Per. c. 1. owne sentence wanteth the certainty of expounding the Word truly A Councell is much reuerenced by the ancient (r) Ierom. l. cont Lucifer Ambr. Ep. 32. Athan Epist ad Epicterum Fathers and acknowledged by diuers of our learned (s) D. Couel in his modest Exam. p. 110. c. Aduersaries to be the only certaine meanes of determining Controuersies The Priuate Spirit it that of which we are (t) Dearely beloued belieue not euery Spirit c. commanded to doubt and of whose seducing (u) These things I haue written to you concerning those who deâ—eaue you Iohn 1. c. 2. God himselfe in Scripture premonisheth vs And which is much condemned euen by the more moderate (x) D. Couell in his defence of Hooker p. 86. D. Sarauia contra Respons Bezae pag 306. and others Protestant A Councell consisteth of many hundred venerable Doctours Pastours gathered from the most remote nations of Christendome and therfore the lesse subiect vpon such their meeting iointly and with mutuall consent 〈◊〉 stampe any Nouelismes in Doctrine presenting that only to be belieued in theâ—â— Canons which is decreed by the mutuaâ— consent of all or the greatest number of them The priuat Spirit is but its owne only weening oftentimes dissenting from others of his Brethren in diuers points of fayth To conclude A Councell as being composed of seuerall hundreds of Bishops Doctours hath many members of it most eminent for vertue readines of the Scriptures skill in the Tongues they all besieging the eares of God with their daily prayers accompanied with many corporall austerities and all to the end that God would be pleased so to guyde their tongues and pens as that they may decree only such doctrines as are agreable to Gods holy Word The Priuate spirit as being but one man doth want for the most part not only Vertue but also those other gifts of the Vnderstanding aboue specified as Learning knowledg in the Scriptures c. And as for Prayer and other meanes of pleasing God it reiecteth all this as superstitious and Papisticall relying in lieu therof vpon his owne Enthusiasmes illuminations from the Lord. And thus much touching the balancing of a Generall Councell with the Protestanticall Priuate Spirit Animaduersion LI. IF you attempt to charge a Protestant-writer with Corruptions or lyes in their wrytings of which Impostures their books are most luxuriant rather insist in a few those manifest and vnanswerable then in a great number seing if your Aduersary can make shew to salue but three or foure of a greater number the which he may the more easely do by how much the number of his falsifications is greater
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
and 5. Luke â— 16 both who leaue out this exposition saying thus absolutely Whosoeuer putteth aâ—ay his wyfe and marrieth another committeth adultery And this exposition is giuen by S. Thomas Sent. in 4. distinct 35. quaest vnica art 5. So as in these former words of Math. 1â— a Parenthesis is to be vnderstood after this manner Whosoeuer putteth away his wyfe which is not lawfull except it be for fornication marrieth another committeth adultery Now that the exposition of our Aduersaries of the said text was coÌ„demned throughout all ages of the primitiue Church is most cleere since the Fathers of ech such age euâ—â— taught that a man putting away his wife â—pon any occasion yea for Fornication couâ—â— not marry any other Woman For examâ—â— thus in the first Age Clemens teacheth 〈◊〉 Canon Apostol can 48. In the secoâ— Age Iustinus Martyr in Apolog. pro Christ. nis In the third Tertullian l. 4. in Marcâ—nem In the fourth Age the Councell of Eâ—â—â—ris can 9. In the fifth Concil Mileuitanâ—â— can 17. and S. Austin lib. de adulterinis conâ—gijs In the sixt age Primasius in Comment 〈◊〉 cap. 7. prioris ad Corinth Now here I vrâ— that if the former exposition of the Cathâ—likes be false then did the Primitiue Chuâ—â—â— wholy erre therein which is most absurdâ— maintayne In like manner the Primitâ—â— Church of Christ did then wrong maâ— Christians in not suffering them to vse â—pon occasion of the wyues Fornication tâ—â— priuiledg which Christ may seeme to graâ— to them I may add hereto that diuers leâ—â—ned Protestants by maintayning that 〈◊〉 case of Diuorce vpon adultery the innoceâ— party cannot marry againe do reiect câ— Aduersaries exposition of the former 〈◊〉 of Matthew 19. According hereto to â—mit many other moderate Protestants tâ—â—ching the same with vs Catholikes D. Hâ—â—son in his tertia Thesi printed 1602. maintâ—â—neth the same publikely in Oxford In lâ—â— sort some thirty yeares since more or leâ—â— the same Doctrine was preached at Paâ— Crrsse by D. Doueâ— Now to all this aboue â—aid I may adioyne the exposition of S. Auâ—â—in in l. 1. de adulterinis coniugijs cap. 9. of the â—oresaid text who there sayth That the â—ords in Math. 19. vz. nisi ob fornicationem â—ught to be taken negatiuè non exceptiuè by â—ay of negation not of exception So as the sense of them may be this Whosoeuer shall put away his wyfe nisi ob fornicationem that is extra causam fornicationis without the cause of fornication and shall marry another commitâ—â—th adultery From which exposition the Aâ—ultery of him is affirmed who putting away his wyfe without the cause of fornicaâ—â—on shall marry another But nothing is â—ere said of him who putting away his wyfe â—y reason of fornication shall marry anoâ—her Thus far of this Text. Animaduersion CLXXX AS the Inuisibility and Latency of the Protestants Church hath beene fully aboue demonstrated so here I hould it not imperâ—â—nent if I proue the Continuall and vninâ—â—rrupted visibility of our Catholike Church â—nd consequently that it is that Church of God to which so many Prophesyes haue â—eene made of its vneclipsed splendour and â—â—diancy Thy (46) Esa 60. Gates shal be contiâ—â—ally open neither day nor night shall they be â—â—nt c. Now this verity is proued seuerall wayes â—nd first from the confessed Jnuisibility of the Protestant Church during all former ages till Luthers insurrection And this the rather seeing the learned Protestants confesse that all the former Inuisibility of the Protestant Church was wrought by the labour power and diligence of the Catholike Roman Church Now how could the Roman Church effect so much for so long a tyme except it selfe during all that tyme were most visible According to this assertion we find M. Napper to confesse the same reason of his Churches Jnuisibility in these words During (47) Napper vpon the Reuelations caps 11. 12. euen the second thâ—s age meaning since Christ the true Churâ—â— of God and the light of the Gospel was obscureâ— by the Roman Antichrist himselfe Secondly the euer Visibility of the Catholike Church is proued from the acknowledged succession of Pastours in oâ—â— Catholike Church euer since the Apostles since those visible Pastours were the visible and most eminent members of our said Church preaching and instructing others who in this respect must become also viâ—itâ— and knowne Now this our visible succession of Pastours in our Roman Church is confessed euen by our Aduersaries for thus D. Fulke exprobrateth the Catholiks in these words You (48) D. Fulke in his answere to a Counterfayte Catholike p. 27. can name chiefe Personages in all ages marke these words in all ages and their gouerment and ministery and especially the succession of the Popes you haue vpon your fingars Thus D. Fulke Thirdly and lastly the same is thus proued Yf the most ancient and reuerend Fathers of the primitiue Church I meane Ignatius Dionysius Areopagita Iustinus Irenaeus Tertullian Origen Cyprian Athanasius Hilarius the Cyrills the Gregories Ambrose Basill Opratus Gandentius Chrysostome Ierome Austin and diuers others be accounted by our Aduersaries most earnest Professours of our Catholike Roman fayth then it follâ—weth most consequently that our Catholike Church was most coÌ„spicuous in those tymes since those Fathers were the visible Pastours of the Church then in Being Now that the Fathers of those primitiue tâ—mes were Papists professing the present Roman fayth appeareth besides from what is already most fully confessed by our Aduersaries in that behalfe euen from that acknowledgment of Peter Martyr saying As long (49) Peter Martyr l. de votis p. 476. as we insist in the fathers so long we shal be conuersaÌ„t in the Papists errours Now that our Catholike Church hath beene further also most visible since the tymes of those primitiue Fathers I meane for these last thousand yeares is so fully confessed by our Aduersaryes in this Treatise as that I hould it ouer wearisome and fastidious so often to repeate such their Confessions Animaduersion CLXXXI THe mayne ArgumeÌ„t drawne from Reason which our Aduersaryes vrge against vnwritten Traditions is this It seemeth say they impossible that vnwritten Traditions can be kept and conserued since there are diuers hinderances thereof as Forgetfulnes Jgnorance negligence peruersnes of mens Natures and the like And hence it is that we see that such Sentences which Lycurgus Pythagoras and others deliuered only in words and not in wryting are at this day lost and perished To this I answere that I hould it impossible that Apostolicall Traditions should not be preserued since this care is not properly incumbent vpon Man but vpon God who gouerneth the Church Now besydes the prouidence of God which is the chiefe cause of preseruing the Traditions of the Church there are foure other inferiour or subordinate Causes for their preseruation The first is the committing of Traditions to wryting For although they be not set downe in Holy writ I meane in the
to your Priesthood and to your Religion and are made a foyle to your Aduersary Therefore worthy men make great disquisition and search by your owne priuate Labours into those Controuersyes which are at this day most agitated betweene the Catholikes and the Protestants and through desire of vanquishing your Aduersaries become euen breathles therin And though you shall haue vse of other Studyes as Cases of Conscience and of schoole Diuinity which serue chiefly to apply Vniuersall Truths of Schooles to particular points of Controuersyes yet let the Study of Controuersyes be your fauorite Study make it become at it were Ars Architectonica to all the rest You are to become spirituall Pastours to mens soules feeding them with the celestiall foode of the Sacraments of Gods Church yet euer remember that that Shephard performeth his duty with the greatest perfection who not only preserueth and keepeth safe those sheepe which are allready enclosed in his folds but laboureth also to reduce and bring back to the fold such straying sheepe as yet lye open to the danger of the Wolues Thus much out of my thirsty desire of persuading you what in me lyeth to the earnest prosecution and imbracing of the foresaid Study But now before I end this my Parenefis and exhortation to you I will make bould with your good lykings briefly to sâ—â— downe what Course or Method I could wish you to take in the Studyes of Controuersyes euer subiecting my iudgment herin to the iudgments of the more learned and better experienced Controuersists 1. First then I could wish you because our Aduersaries seeme to rely chiefly vpon Scripture to be much conuersant in such Texts of Scripture as are either obiected by them for the impugning of our doctrine or which are insisted vpon by vs for the confirmation of the same But touching such passages of Scripture which we vrge it were good to make choyce of those whose true interpretation is indiffereÌ„tly acknowledged by vs and our Aduersaries for these are most pressing Such are the Texts touching the coÌ„tinuall visibility of the Church of God and of its priuiledg of conuerting Heathen Kings and Kingdomes vnto it as is aboue shewed in some of the former Animaduersions 2. Be most expert in the Protestant English Translation of Scripture as is aboue premonished for this gauleth the Aduersaries the more in that they cannot take exception against the Translation and certainely the Scripture euen as translated by them most euidently foyleth their Cause 3. Concerning those passages of Scripture which are chiefly vrged by our Aduersaries it were necessary to obserue the true interpretation of them either in Bellarmine his Controuersies or in the Rhemist Testament if so they be drawne out of the Neâ— Testament 4. Touching the authorities of Fathers and Councells considering it requireth a mighty labour to read them at large that either your want of hauing them or want of opportunity and tyme in perusing of them may easely preuent the same Therefore I could wish you first to peruse them in the Tomes of Bellarmine and then to content your selues with the Confessions of the learned Protestants who openly disclayme from them as Patrons of Papistry which Confessions of our Aduersaries throughout all points of fayth you may easely fynd in the foresaid booke of the Protestants Apology 5. I could wish you in proofe of any Catholike point to be much conuersant in Arguments drawne from Reason because those arguments stealingly penetrate the iudgments of the vnlearned and also they are more easely committed to memory Againe arguments drawne from Reason may be vsed at all tymes and vpon any occasion without the help of Bookes which are not euer at hand And furthermore the force of Reason is such as that it is not in Mans power after his true apprehension thereof to withstand in iudgment or struggle against it since man himselfe is a reasonable Creature The Controuersies of Bellarmine will afford you all abundance of this kind of proofe 6. It is very necessary as is deliuered in one of the Animaduersions that you be most prepared and well furnished in the Controuersies which consist vpon Matter of fact Such are the foresaid mentioned points of Conuersion of Kingdomes of the supposed continuall Visibility of the Protestant Church of Ordination Vocation and Mission of Ministers in the Church of God All which must receaue their proofe from Histories And hence it is that our Aduersaries foreseeing they cannot warrant from History these points to be performed in their Church therefore in their extremest need herein many of them are forced for their last refuge to say That the true Church is endued with all these priuiledges But their Church is the true Church as they proue say they from Scripture Therefore in their Church all the former points haue beene at all tymes performed A most shamefull begging of that as granted which stil is in Question and a subtill transition from History to the Scripture and this as it is expounded only by themselues Others againe of them for the better vindicating of their Church from the imminent danger ensuing from the premisses are glad to shrowd their Church vnder our Catholike Church teaching that both of them are but one and the same Church a Paradox implicitly refuted in some of the former Animaduersions but Durum telum necessitas vnto such poore shifts doth penury want bring Men. You ought to be obseruant what collaterall points touching the Articles of fayth we Catholikes hould to be but Matters of Jndifferency and may without breach of fayth as not being defined by the Church be holden either way These you are to distinguish from those other Conclusions of fayth which are inuiolably maintayned belieued by all Catholikes And therefore if your Aduersarie should insist in this kind of IndiffereÌ„cy to proue therby a disunion in iudgment among Catholikes you may tell him he doth but diuerberate the ayre and impertinently and ignorantly vrgeth such points which in no sort impugne the Vnity of our Catholike Church Now to know what points be meere Indifferencyes I refer you to the most painifull learned booke called The Triple Cord where you shall find certaine Paragraphes reserued only for the expressing of them in ech mayne CoÌ„trouersy To conclude referring the diligent Reader to diuers of the former Animaduersions tending to the Method of studying of Controuersies I could desire you to be most expert in impugning the Question of the Priuate Spirit and skilfull in the Iudge of Controuersies since these two mayne points potentially include all other Controuersies within them as a greater Circle comprehendeth in it selfe a lesser Circle And thus Vertuous Men wishing you a most plentifull haruest in this your Spirituall tillage of soules so to terme it I cease Once more most humbly beseeching you euen by that force of Christian charity which I presume your selues do enioy and by that true hope of Mercy which at the last day you expect as our
diuine Scriptures yet they are recorded and written in the Monuments of the auncient Authours and in Ecclesiasticall bookes The second reason may be the continuall vse of them For diuers Traditions are in continuall obseruation practise as the Rites and Ceremonyes of administring the Sacraments Holy-dayes appoynted tymes of fasting the Celebration of the Masse and of Diuine office or prayers and such like The third cause are certaine externall Monuments which continue for a most long tyme as most ancient TeÌ„ples or Churches in which are Altars the Holy Fonts for Baptisme the Memorialls or Toumbs of Saincts Crosses Images Ecclesiasticall bookes c. The fourth Reason is Heresy it selfe For God doth wonderfully vse the Enemyes of the Church to the preseruation of the Church For because as in euery age there haue risen vp some Heretyks who haue impugned diuers dogmaticall Traditions of the Church So hath God in ech age raysed certaine learned Orthodoxall Men who that they might better resist the Heretykes haue with most great diligence and labour searched out the Doctrine of the Church and ancient Traditions and haue transmitted them in wryting to all posterity I will ad this following obseruation in fuller warrant of vnwritten Traditions against such who restrayne the proofe of all poynts to the Scripture it selfe To wit that it is one thing for an Article of fayth to be expressed in Scripture Another thing for an Article of fayth to be grounded vpon â—cripture All Christian doctrine is not expressed in Scripture yet euery Christian doctrine is so grounded on Scripture that it may in somâ— sort or other be proued from Scripture And in this sense all Traditions receaued by the vniuersall Church of Christ may be said to be grounded on Scripture since they are grouÌ„ded vpon the authority of the Church admitting them To which Church Christ himselfe hath promised an infallibility of Truth and of not erring according to that Ego vobiscum sum omnibus diebus vsque Consummationem saeculi Math. 18. And againe Portae inferi non praeualebunt aduersum eam Math. 16. to wit against the Church of Christ Animaduersion CLXXXII PRotestancy is proued to be an intentionall thing in it selfe and voyde of all Reall fayth This is proued from the Definition of Fayth giuen by the Apostle thus defining fayth fides est sperandarum substantia rerum argumentum non apparentium That is fayth is the (50) Heb. 11. substance of things to be hoped for the argument of things not appearing This definition sheweth that fayth is a supernaturall Vertue and the Obiect thereof is that which through its owne abstrusenes sublimity cannot be apprehended or conceaued by force of Mans owne wit it transcending all Naturall Reason This we see exemplyfyed in the two supreme Articles of the Trinity and the Incarnation the Mysteryes and difficulties of which transcend all humane reason or light of Nature And hence it is that the Conclusion of the Schoole Deuines is this Quae (51) S. Thomas part 1. 2. quaest 1. fidei sunt non possunt esse scita Now to apply this Yf Protestancy be a supernaturall fayth or els it is no true sauing fayth then the Obiect of this Protestanticall fayth is of that difficult Nature as that Man through the force of Naturall reason only cannot giue any assent thereto without the speciall concurrency of Gods Grace But here I demand that seeing the Obiect of Protestancy as Protestancy is meere Negatiues and denialls as deniall of Reall Presence deniall of Purgatory deniall of Freewill deniall of praying to Saincts briefly deniall of most of the affirmatiue points taught by our Catholike Church here I say I demand what supernaturality or force of Gods speciall concurrency is required that man should giue an assent to these Negations or denyalls Nay I here say that mans naturall reason euen of it selfe without any externaâ—l help is propense and inclyning to belieue these and other such like Negations except the Affirmatiues to those Negations can be conuinced as for true either by Diuine or Humane proofe and Authority Thus it followeth that Protestancy euen from the Definition of Fayth giuen by the Apostle is no supernaturall Fayth but in respect of such a Fayth is a meere Irreality and wast of fayth Animaduersion CLXXXIII THe reasons which S. Thomas Aquinas (52) S. Thom in 3. part quaest 27. Artic 4. doth insist vpon being most probable inducements for freeing the Blessed Virgin Mary from Originall Sinne are these following The first Seeing God did decree to aduance the Blessed Virgin to so supreme dignity that she should excell euen the Angells themselues therfore it was most sutable agreeable that no priuiledg should be conferred vpon any pure Creature which was not conferred vpon the B. Virgin except such a priuiledg were repugnant to the condition state Nature or Sex But to be sanctifyed in the first instant of Creation was giuen to our First Parents As also to be sanctifyed in the first instant of Creation and neuer to be polluted with any Sinne was giuen to the holy Angells But this priuiledg is in no sort repugnant to the condition state Nature or Sex of the B. Virgin Therefore it is a pious thing to belieue that the Mother of God did not want this priuiledge Secondly because that testimony of the Heauenly Spouse ought in all probability to be accomplished and fulfilled in the Blessed Virgin Tota (53) Can. 4. pulchra es amica mea macula non est in te Thirdly because the Mother of Christ hath a singular Affinity and Coniunction with Christ himselfe Fourthly in that the Sonne of God who is the wisdome of the Father did as it were inhabitate in the wombe of the Mother after a most peculiar and wonderfull manner But it is said in holy Scripture In maleuolam (54) Wisdoms c. 1. animam c. Wisdome cannot enter into a wicked hart nor dwell in the body which is subiect to sinne Lastly because as well the honour as the ignominy of the Mother redoundeth to the Sonne Now touching the proofe of the Assumption of our B. Lady both in Body Soule pretermitting the Authority of the (55) S. Ierome writeth a sermon styling it de Eesto assumptionis Mariae The Centurists alledge that S. Austin did write a Book-entituling it de Assumptione Virginis Mariae Ancient Fathers herin I will at this present content my selfe with the Argument of S. Bernard in proofe thereof who thus disputeth Seeing God hath discouered and reuealed the Bodies of many Saincts which lay hid in diuers places that they might be honored of faythful Christians It then ineuitably followeth that if the sacred Body of the Blessed Virgin had beene still on earth he would in like maÌ„ner haue made knowne no doubt in what place or Country it did lye But it not being certainly knowne where that Body or any part thereof is in any place of the world it may irrâ—pliably