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
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
Church in the time of Boniface thâ— third which was anno 607. was inuisible fled into wildernes there to remaine a long season Now to reduce all these Confessionâ— into an Argument Thus then I dispute D. Humfrey M. Hooker and diuers others here omitted doe generally teach that the Church of Christ must necessarily euer be visible But D. Fulke M. Napper and many other Protestants for breuity here passed oue râ—â— ingenuously confesse that the Protestant Church hath for many ages beene wholy Inuisible Therfore euen in the Iudgement of the Protestants themselues the Protestant Church is not the Church of Christ This kind of arguing in many other Questions may become familiar to him who is conuersant in the Proâ—estaÌ„ts bookes or in that Catholike Booke called The Protestants Apology wherein a man may see euen thousands of ProtestaÌ„ts Confessions against themselues Now to this I annex this following that wheras the Scripture teacheth the necessary visibility of the true Church of God as also wheras diuers learned ProtestaÌ„ts do truly acknowledge that the Protestant Church hath for many ages beene wholy inuisible Therefore diuers other learned ProtestaÌ„ts throgh their inueterate malice to our Catholike Religion and as confessing the predictions in Scripture of the euer visibility and enlargment of the true Church of God not to haue beene accomplished in the Protestants Church haue flatly renounced their Christianity charging Christ our Sauiour as a seducer themselues so becomming Iewes and Turks I will exemplify this point to omit some others in these men following all before their Apostacy most eminent Protestants First then Dauid (1) See the hiâ— ory of Dauid George printed at Antwerp 1568. published by the Deuines of Basill George once Professour at Basill became a blasphemous Apostata Ochinus (2) Of Ochinus his Apostâ—â—y Zanchius witnesseth in his booke de Tribus Elohim who with Peter Martyr first planced Protestancy in England in like sort denied Christ and taught circumcision as Zanchius the Protestant confesseth (3) Of Neuserus his Deniall of Christ Osiander the Protestant witnesseth Cent. 16. part 2. pag. 8â—8 Neuserus once Superintendent of Heidelburge turned Turk anâ— was circumcised at Constantinople as Osiander the Protestant affirmeth (4) Touching Alamannus see Beza in Eâ—ist 65. pag. 308. Alamaâ—nus a Swinglian and once deare to Beza became a Jew as Beza himselfe sayth Laeliâ— (5) The Bookes of Laelius Socinus against the Trinity are yet extant Socinus a scholar in the schoole of Geneua did write whole Bookes against the B. Trinity Finally to omit many other eminent Protestants Georgius (6) That Georgius Paulus denyed the Trinity with the Turks is witnessed by Stancarus the Protest lib. de Mediat fol. 38. Paule minister of Cracouia denied the Triniâ—â— with the Turks Thus of Instances for thâ— point Animaduersion XVIII A Man cannot auoide the force of the former kind of Dispute consisting 〈◊〉 the Confessions of the Protestants by replying that other learned Protestants dâ— maintayne the contrary in the same poinâ— to the Protestanâ—s aboue by me alledged This answere is most weake thâ— reason thereof being in that there is greaâ— disparity betweene learned Protestant confessing some points which do aduantagâ— the Catholike fayth and others thougâ— as learned Protestants maintaining thâ— contrary seeing the first sort of men speak against themselues and their cause who being iudicious and learned men would neuer do but as being conuinced with the Euidency of the truth therein Whereas theâ—â— second kind of men do not admit the confessions of their brethren but speake only in behalfe of their owne Religion and so such their denyalls are to be reputed more partiall And this Animaduersion is to be remembred in many other points confessed by some Protestants and denied by other Protestants Now of what force the Argument from the authority or confession of â—n Aduersary is appeareth both from the testimony of the ancient Fathers and the Protestants themselues First then Irenaeus thus writeth hereof Jt is (a) L. 4. c. 14. an vnanswerable proofe which bringeth attestation from the Aduersaries themselues with whom conspireth Nazianzene saying Jt (b) Orat. de S. Basil is the greatest cunning and wisdome of speech to bynd the Aduersary with his owne words Now touching the Protestants acknowledging the same we find Osiander the Protestant thus to write The (c) In Ep. Eucharist confession testimony of an Aduersary is of greatest authority And Peter Martyr Among (d) Loc. tit ce Iudaeis fol. 300. other testimonies that is of the greatest weight which is giuen by the Eneâ—ies Finally D. Whitaker The (e) Contra Bellar l. de Eccles controu 2. q 5. Argument â—ust needs be strong and efficacions which is â—â—ken from the Confession of the Aduersaries And I do freely acknowledg that truth it selfe is able to extort testimonies euen from its enemies Thus much hereof Therefore I here only conclude that as a testimony of a friend against a friend so of an Aduersary in behalfe of an Aduersary is of great force and most conuincing So certaine are those words of Tertullian (f) In Apolog. Magis fides prona est in aduersus semetipsos confitentes quam pro semetipsâ— negantes Animaduersion XIX THere is great difference to be made betweene ProtestaÌ„ts speaking against themselues and yet belieuing the Protestant doctrine and Conclusion touching some circumstances wherof the Confessions are betweene some others who afore were Catholiks and after do defend some one or other point of Protestancy Since their later men do not speake against themselues but in defence of some such Protestant doctrine then newly entertained by them and consequently in defence of their ownâ— opinions And therfore such their authorities are not to ballance equally with the Confessions of the former Protestants Thâ—â— Animaduersion is giuen with reference to Erasmus Cassander Cornelius Agrippa Polideâ—Virgill Nilus and some others euery onâ— of which imbraced some one Protestanâ— Tenet or other though diuers of them after recoÌ„ciled themselues before their deatâ— to the Catholike Church by abandoninâ— their former receaued Innouations Animaduersion XX. CHoose rather to dispute with a Protestant touching matter of Fact in whicâ— may be proued the falshood of the Protestant Religion then touching any Dogmaticall point of fayth or Doctrine as receauing its proofe from the Scripture This I speake not but that the Scripture maketh most clearely for the Catholiks against the Protestants but because your Aduersary in dispute will euer cauill at your exposition of Scripture reducing it in the end against all Antiquity of the Fathers and tradition of the Church to the interpretation of his owne priuate and reuealing Spirit Now in matter of fact your Aduersary is forced to stand to the Authorities deduced from Ecclesiasticall History and other humane proofes And therefore he must either shape a probable if not a sufficient answere to them which he cannot do they wholy making against him euen
Adoration or Jnuocation or in any other sort To this Peter (10) Peter Martyr lib. contra Gardin part 1. obiect 150. Martyr and others do answere that if any such reuerence was exhibited by the Fathers to the Eucharist this reuerence was not terminated in the Eucharist it selfe but directed to Christ signifyed therein and so by the mediation of those earthly elements transferred vnto him No otherwyse tâ—â— when the Papists for thus do they partâ—câ—larly instance praying before Jmages 〈◊〉 not their prayers to the Images but to Christ 〈◊〉 the Saint represented therein But against tâ— Euasion I first aske what secret intelligâ— haue our Aduersaryes with the Fathers â—tention herein since the Fathers words gâ— not the least intimation thereof Seconâ— I say that (11) L de Hierarch Eccles c. 3. part 3. saying O Diuinissimum Sacrosanctum Sacram. c. Dionysius doth inuoke 〈◊〉 Sacrament it selfe and not Christ only â—fore the Sacrament Thirdly this their â—sweare admitting it for true doth waâ— euen in their iudgements the Catholâ—â— praying before Images and the reuereâ—â— giuen to them which Doctrine the Proâ—stants do so much inueigh against Animaduersion CLXVII THe Scripture is most difficult for three â—spects First in regard of its multiplieâ— of the Senses of one and the same passage Scripture Secondly in respect of the phrâ—â— wherein the Scripture is deliuered Thirdâ— by reason of the height of the subiect wheâ— the Scripture intreateth To touch all tâ—â— briefly First concerning the Sense Tâ—â— are in diuers passages of Scripture three â—uerall senses besydes the literall all iâ—â—ded by the Holy Ghost The senses are â—led Allegoricus Tropologicus and Anagogâ— Now how shall an ignorant maÌ„ know 〈◊〉 texts of Scripture be capable of all these 〈◊〉 of them The Style of the Scripture is â—â—de difficult as being stored with figures 〈◊〉 Allegoryes and full of Hebrew phrazes 〈◊〉 Dialects as appeareth in perusing the â—â—lms and the Apocalyps The subiect of the â—â—â—ipture is most high as discoursing of the â—â—eation of the world of Nothing of the â—ysteryes of the Trinity and the Incarnatiâ—â— besides many other Dogmatical points 〈◊〉 transcending the light of mans naturall â—â—prehension And therefore S. Ambrose had â—â—od cause thus to pronounce of the holy â—â—â—ipture Mare (12) Ambros Ep. 44. ad Constantium est scriptura Diuina haâ—â—s in se sensus profundos Ad hereto that the â—â—â—ipture hath to an ignorant eye diuers seeâ—ng contrarietyes though in theÌ„selues they are most true and reconcileable For example these two texts (13) Ezec. 18. Filius non portabit iâ—quitatem patris anima quae peccauerit ipsa â—â—rietur And this other Visitans (14) Exod 10. iniâ—â—tatem patrum in filios in tertiam quartaÌ„â—â—nerationem how can an ignorant man or â—o man reconcile these passages And what â—â—ity then may one discerne in a Mechaniâ—â—l fellow or silly woman who can only â—t reade carrying the bible vnder their â—â—me to the Church and vaunting of the â—ines of the Scripture and auerring that â—â—emselues are able to vnfould expound â—e most abstrusest passages there O pride â—â—d ignorance Ad finally that in the Scripâ—â—e the plurall number is sometymes vsed for â—â—e singular number as Marc. 15. we read they that were crucifyed with him rayled at hiâ— and yet we know it was but only one of the theeues that did so the good thiefe honoring our Sauiour See the like hereto touching this kynd of phraze of the Scripture besydes other places in Hebr. 7. Againe the Scripture in diuers texts doth vnderstaÌ„â— by the word Omnis only quidam For example in Math. 27. we reade dicunt omnâ— vt crucifigatur and yet the B. Virgin S. Maâ— magdelen the Apostles and diuers others dâ— not so cry out against our Sauiour The liâ— phraze is in those words Omnes quae sâ— sunt querunt Philip. 2. yet the Apostles and many other good Christians were eâ—empted out of this sentence But now heâ—â— I demand how can an vnlearned man râ—concile these and the like sentences wâ—â— the true meaning of the Holy Ghost in tâ— Scripture Animaduersion CLXVIII THe Catholike Church deliuereth câ—taine Rules for the more perfect knoâ—ledg of true Traditions The first When 〈◊〉 vniuersall Church doth imbrace any doctriâ— as a point of fayth the which is not found in 〈◊〉 holy Scriptures it is necessary to say that thesâ— point proceedeth from the Tradition of the Aâ—â—stles The reason hereof is in that the vniuâ—â—sall Church as being the (1) 1. Timoth 3. pillar and fouâ—dation of truth cannot erre And therefâ— what the Church belieueth to be of fayâ— â—e same doubtlesly is of fayth But no â—int or Article is of fayth but what God â—th reuealed either by the Apostles or Proâ—ts since at this present the Church is not â—ouerned with new Reuelations The second When the vniuersall Church â—h obserue any thing which not any but only â—d had power to institute and yet which is not â—nd written in the Scripture the same we are â—resume to be deliuered from Christ and his â—ostles the reason hereof is like to the reaâ—n of the former Rule to wit in that the â—iuersall Church cannot erre either in belieâ—g or in working especially if the worâ—g doth concerne any rite of diuine worâ—â— And such is the Baptisme of Infants The third That which is obserued throughâ— the vniuersall Church and cannot fynd any 〈◊〉 institution thereof in the most ancient tymes same we are to belieue that it was first ordâ—yâ—â— by the Apostles though it be of that nature that the Church had power firct to ordayne it â—is is the rule of (2) Lib. 4 contra Donat. cap. 24. S. Austin The fast of â—t may be an example hereof For this fast â—ght haue been instituted by the Church Christ or his Apostles had not afore instiâ—ed it Yet we maintayne that it was instiâ—ed by Christ or his Apostles because asâ—ding vp to higher tymes and seeking afâ— the first Origen therof we find no beâ—ning thereof but only in the tyme of Apostles The fourth When all the Doctours of the Church being gathered together either in a generall Councell or in their seuerall writings and bookes do teach with a common consent that such or such a point descendeth from Apostolicall Tradition we are to belieue that it is an Apostolicall Tradition The reason of this rule is because if all the Doctors of the Church shold erre then followeth it that the whole Church should erre since she is obliged to follow her Pastours and Doctours Now where we speake of the Fathers touching any point in their seuerall writings here we are to vnderstand that we hould it not necessary that all the Fathers should write therof but it is sufficient if some Fathers of the chiefest note and eminency do expressely affirme the point in writing and that other Fathers do not contradict them therein taking notize of such their writings Here we say
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
(n) So doth D. Whit. l. de Eccles Bellar. Contro 2. q. 4. pag. â—23 Iewell in his Apolog of the Church of England act 4. cap. 4. absolutely deny that infallible Authority of the Church of God in interpreting the holy Scripture and disclayming from it appeale to their owne Priuat Spirit for the true interpretation of the same Finally in the last place if the Catholiks confirme their Religion with the Authority of Miracles the Protestants in answere thereto absolutely reiect the force of Miracles tearming them (o) So the Conturists â—all them Cent. 4. col 1445. Osiâ—â—â—â—â— Cent. 10. 11. 12. but Antichristian wonders and lying signes as aboue is shewed Thus we see how our Aduersaryes disclayming from all heads of proofes do finally reduce all to their owne priuate Iudgment or Spirit And is not this I demand the foresaid vicious Circulation from the first to the last answere which aboue is disalowed in the â—rotestants impugning or disputing Animaduersion XXIII THat the words of Christ at his last Supper are to be taken literally and not Figuratiâ—ly is proued by these Reasons following in that Christ saying this is my Body (p) Math. â—6 Marc. 14. c. This is my bloud did adioyne therto Quod pro nobis datur qui pro nobis effundetur which later words are conformable to the literall acceptance of the former words The same verity is proued from the seuerall circumstaÌ„ces of the foresaid place of the Scripture The first circumstance may be taken from the matter or Obiect Here the matter or subiect of the former words containes the Institution of a Sacrament the foundation of a supreme point of Christian Religion A will or Compact contracted with the Church But it is most improbable to affirme that a Sacrament a supreme Article of beliefe or a Compact or last Will made by Christ with the Church should be deliuered in figuratiue words The Second Circumstance we may take froÌ„ the person of Christ speaking with whose diuine wisedome and Charity it is not agreabâ—e to haue giuen and ministred the Sacrament by speaking the former words of the Institution in shew in a literall sense but in meaning a figuratiue only an ineuitable occasion of false iudgement in the Hearers and of perpetuall Idâ—latry in the mynds and wils of the sucâ—â—ding Christians during the continuance 〈◊〉 the world Another Citcumstance may be takeâ— from the persons of the Euangelists and thâ— Apostles repeating and relating this speacâ— of Christ Hoc est corpus meum c. Aâ— which men whereas they did write in seuâ—rall times when some of them were presenâ— at the Institution others receaued relatioâ— thereof from them that were present thereat whereas also they had seene the practise of the Apostles about this Sacrament wheâ—â— as lastly they had the spirit of true vndeâ—standing notwithstanding all this they aâ—â— did vnanimously conspire in deliuering 〈◊〉 playne and literall construction of our Sauiours words Which reason is more preuayling by obseruing the contrary course which they tooke in explicating other obscure sentences of our Sauiour for thosâ— words Soluite templum hoc in tribus diâ—bus reaedificabo illud the Euangelist did interpret of Christs Body saying ille (q) Iohn cap. 1. aâ—tem dicebat de templo corporis sui to preuent that the Iewes should not thinke that ouâ— Sauiour spake of the Temple of Salomoâ— In like manner the said Euangelist is founâ— to haue expounded other of our Sauiours doubtfull sayings though in themselues of much lesse importance as Christs (r) Cap. 11. exaltation from the earth The sleeping of Lazarus â—â—e (s) Cap. 11. girding of Peter and stretching forth his â—â—ndes c. And yet neuer expounded the â—oâ—ds of the Institution otherwise then in â—heir plaine direct literall sense Another from the Persons of the Apostles â—earing Christ instituting the Sacrament Now â—f there were any figuratiue speech in â—he words of Christ especially concerning â—o great a matter the Apostles then preâ—ent would neuer haue omitted to haue asâ—ed Christ what had beene the meaning of â—hose strange words being vttered a little â—efore his death As they did touching oâ—her darke speaches spoken by Christ and â—hus we read them to haue said Edissere (t) Math. 13. 15.5 â—obis parabolam Zizaniorum And againe Edisâ—ere nobis hanc Parabolam Againe from â—he persons of the Capharnaits who did take our Sauiours words in that sense as he did properly speake of his flesh to be truly and really eaten and at such their construction they rested much scandalized Neuerthelesse Christ did not therefore explane his former speach nor excuse it by any Tropes or figuratiue phrase of words but more vehemently affirmed his sentence in the same words and with earnest asseueration repeated the same Another Circumstance may be taken from the place of his last supper which Christ did choose to be very secret admitting thereto only his Apostles to whom it was giuen to know and to haue the Intelligence of the diuine Mysteries Therefoâ— in this most secret and reserued schoole 〈◊〉 the Apostles wherein a supreme mystery 〈◊〉 fayth was deliuered he did speake sincere simply plainly and not by figures In this last place we may call to mind 〈◊〉 the circumstances of this busines as tâ— Pronouncing of the sacred words of the Jâ—stiâ—â—tion the washing of the Apostles seet Christs â—â—sire of performing this Mystery his casting vp 〈◊〉 his eyes towards Heauen his application of tâ— words to the matter his separated and disioynâ— blessing of both the Elements his fraction 〈◊〉 giuing and inuiting to a new supper his owâ— eating and after commanding the eating of it tâ— others and lastly his most holy speach deliâ—erâ— therof in Iohn 14.15 c. Here now I conclude that all these reasons with the formeâ— obseruations are most sufficient to persuade any man of iudgment that our Sauiour did not speake Figuratiuely in so serious a matter Animaduersion XXIV THe various interpretation of the words of the Jnstitution made by Protestants doth sufficiently discouer their Errour in the doctrine thereof Carolostadius (u) Carolostad in lib. â—diâ—o Basil 1524. teacheth that by the Pronoune Hoc the Aduerb Hic is to be vnderstood so as the meaning of the words he saith is Hic that is in this place staet corpus meum Bucer (x) In retract affirmeth that by the Pronoune Hoc is vnderstood the whole action of the Supper so 〈◊〉 the sense should be Hoc c. This action â—â—th represent the body of Christ. Swinglius (y) Swingl l de vera falsa relig cap. de Eucharist â—aintayneth that the figure is not in Hoc â—ut in the verbe est which here ought to be â—â—ken figuratiuely for significat Boquinus (z) Boquinus in exam lib Heshufij teacheth that the bread is truly called â—he body of Christ propter communicationem â—â—omatum as by the same we truly say of
â—hrist This man is God Oecolampadius (a) L. de genuina explicat Vâ—rb â—cknowledgeth not any Trope either in the â—ronoune Hoc or in the Verbe Est but in â—orpus thus interpreting the words by the â—gure Metonymia Hoc est corpus meum id est â—ic panis est figura corporis mei Finally to â—mit others Caluin (b) Câ—lâ— l 4. Inst c 17. §. â—â— admitteth with â—ecolampadius the figure to be in the word â—orpus but withall he addeth that the bread of the Eucharist is not a naked signe of the body of Christ but it is a signe or fiâ—ure which doth truly exhibit the thing it selfe to wit the body of Christ Thus we see what diuers interpretations and all false our Aduersaries do giue of the words of the Jnstitution And thus as they all reiect our Catholike interpretation of them so â—ot any one of the former ProtestaÌ„ts doth 〈◊〉 holy imbrace the exposition of another Animaduersion XXV DO not admit this Inference as good Some Fathers do interpret this or that text of Scripture figuratiuely Therefore the said Fathers do teach that such Texts are not to be expounded literally This is a meere Sophisâ— for seeing diuers texts of Scripture beside the literall are capable of allegoricall sense as all learned men both Catholicks anâ— Protestants do teach therefore the figuratiue sense doth not exclude but rather often presuppose and admit of the literall According hereto S. Austin passing ouer a presumed and granted the literall sense 〈◊〉 those words Qui (c) Iohn â— bibit meum sanguineâ— c. allegorically expoundeth them in thâ— sort Bibere sanguinem Christi est credere 〈◊〉 Christum to drinke the bloud of Christ is to belieue in Christ. In like sort also do not approue this kind of disputing for it is a meere Schiomachia or fighting with a shadow The Scriptures speake honourably oâ— Mariage which all we Catholiks do willingly acknowledg therefore vowed virginity is not to be allowed our Aduersaries here laboring to disualew the worth of Virginity by the acknowledged dignity of Mariage its opposit For the worth of both these may stand together the one not crossing the other and in things that are good we must acknowledg there are degrees of goodnes and accordingly we here say Mariage is good but yet vowed virginity is better In like sort our Aduersaries vse another fraudulent kind of reasoning called Logomachia where leauing the sense childishly contend with the naked word for exaÌ„ple find say they the word Purgatory or Masse 〈◊〉 the Scripture if you can But what â—lloweth from hence for are the words â—rinity Person Consubstantiality c. in the â—cripture they are not must we therefore â—â—iect the doctrine of them To proceed â—â—other captious arguing of our aduersaâ—es is taking hold of the very letter conâ—â—ary to the approued mind of the Church â—r example the word Presbyter in Greeke 〈◊〉 nothing but a Seniour therefore in the â—hurch of the new Testament there are no â—riests so truly called But S. Thomas in 1. â—art quaest 13. shall salue this Argument â—ying we are to obserue in words non tam a â—o quam ad quid not so much from whence â—hey are deriued as to what by a warrantaâ—e custome they are applied Animaduersion XXVI THe peruersity of our Aduersaries is such who lighting vpon some few straying â—assages in the Fathers writings where the â—ucharist is called bread they mainely câ—y â—ut that in the Fathers Iudgment it is noâ—hing but materiall bread And yet when in â—uery leafe or page of the Fathers works â—pon this matter they find it termed The body and bloud of Christ all such places or els we wrong them must be interpreted figuratiuely Thus they insisting much in those â—phrazes which are but rare in the Fathers and passing ouer with a censuring neglect such forme of speeches as most frequently occurre in their Bookes Now the Eucharist may be called bread by the Fathers afteâ— consecration without any preiudice to our Catholike doctrine for seuerall reasons the Fathers borrowing this kind oâ— phraze from the Scripture Panis (e) 1. Cor. 10. queâ— frangimus c. First because it is an accustomed Dialect of the Scripture to call a thing by that name which afore it was Thus it Genes 3. Eua is called the bone of Adam because she was made thereof and the Serpents of Moyses in Exod. 7. are termed wandes because the wandes were turned into serpents so for this very reason the Eucharist is somtimes termed bread by the Fathers Another reason why the Eucharist may be called bread by the Scriptures and consequently by the Fathers is in regard of the similitude which it hath with bread I meane in nourishing the soule as bread doth nourish the body A third reason in that the Scripture and in like manner the Fathers do often call things as they do externally appeare to the Eye so the Scripture calls Angels who appeared in humane shape Men and the Brazen serpent a serpent c. Therefore the Eucharist may be termed bread and Wyne either by the Scripture or the Fathers in that to the eye it seemeth only Bread and Wyne Animaduersion XXVII IF it be not lawfull to pray to Saincts the reason hereof must be either because they will not heare vs praying to them But this cannot be seeing they are now endued with more Charity then when they here conuersed vpon earth and being secure of their owne felicity are more sollicitous of our spirituall good and health Or els because the Saints cannot helpe vs. But neither this For if they could help vs with their prayers while they were pilgrimes in this world much more are they now able being arriued to their owne Country Or because they do not know what we pray But not this because from what ground the Angells do know the conuersion of sinners for which conuersion they so much reioyce as is said in Luke 15. from the same ground the Saints do know our prayers Or lastly which is the most ordinary reason giuen by our Aduersaries because an Jniury is committed against God if any other be prayed inuoked vnto then he But not this for then it were vnlawfull to inuocate and pray to the liuing and consequently S. Paul sinned and offended God when he writ thus to the f Romans Brethren I beseech you that you would helpe me in your prayers for me to God Which kind of prayer the Apostle vseth in his Epistle to the Ephesians c. 6. in the first to the Thessalonians c. 5. in his Epistle to the Colossians c. 4. finally in his Epistle to the Hebrews c. 13. Animaduersion XXVIII TOuching Communion vnder one kind oâ— vnder both the true state of this Question is not whether Christ did institute thâ— Eucharist vnder both kinds or whetheâ— himselfe and the Apostles at the first Instiâ—ution of it receaued â—t vnder both kindâ— or whether the Apoâ—â—les and the Father afterwards at sundry tymes
to make an Opposition betweeâ— the Scripture and the Fathers maintaining that to follow the iudgment of the Father is to reiect and abandon Scripture thâ—â— themselues are to be pardoned for prefeâ—ring the Scripture before the Fathers Bâ— to this you mâ—y answere that seeing tâ— Fathers do vrge admit and reuerence tâ— Scripture in as high a degree as the Protâ—stants do the mayne question and douâ—â— here is not whether the Scripture is to 〈◊〉 aduanced aboue the Authority of the Fâ—thers which we all Catholikes do fuâ—â— acknowledg should be but only Whethâ—â— the Fathers or the Protestants do more truly expound the Scripture Animaduersion XLI THe Fathers haue many aduantages aâ—â— priuiledges for interpreting of Scriptuâ—â— and for true or perfect fayth of which tâ— Protestants are altogether depriued Firâ—â— the Fathers liued neare to Christ some coâ—uersing with his Apostles others in succeâ—ding ages and therefore more easy it wâ—â— for them to know what exposition wâ—â— then deliuered of the Scriptures and whâ—â— fayth was first preached Add hereto thâ—â— the very practise of their Religion then 〈◊〉 â—â—d the Church then remayning by the â—cknowledgment of our Aduersaries in her â—â—rity of fayth serued as a Comment to â—hem of the Scriptures Secondly diuers of these Fathers euen â—rom their Mothers breasts did suck those â—ongues wherein a great part of the Scripâ—ure was written And therefore they were â—uch aduantaged for picking out the true â—eaning thereof whereas our Aduersaries â—nowledg of the said tongues is gotten onâ—y by Art and Industry which euer subscribes to Nature Thirdly the Fathers deliuered their senâ—ence and interpretation of Scriptures many â—ges before the points of fayth Doctrine 〈◊〉 for which they were vrged were euer brought in question or doubt and therefore what they writ was free from all partiality of iudgment they not knowing what Innouations were to rise in these our dayes Our Protestant Ministers their â—emporall states being wholy interessed â—herein must now of necessity shape the construction of the Scriptures to the maintenance of the Religion now introduced The Fathers though writing in seuerall ages seuerall tongues vpon seuerall occasions do notwithstanding vnanimously conspire together in their writings for non est Deus dissensionis sed pacis and if any one by chance did vary from the rest he was reprehended by them But the Protestants are so contrary in their writings in maintayning meere contradictory and opposite doctrines as is most wonderfull to obserue of which point who seeeketh further to be satisfied let him peruse such bookes as are lately written vpon that subiect The Fathers did cut of all lets and impediments which might hinder either Deuotion or study Hence it is that they imbraced perpetuall Chastity contemned all riches Honours chastized their bodies with fasting prayer and other spirituall disciplines How far different our ProtestaÌ„t Doctours are from such courses I leaue to the world to iudge The Fathers I meane diuers of them did worke many true and stupendious Vide Cyprian serm de lapsis Ambr. de obitu Satyr c. 7. Optat l. cont Donat. Aug. de Ciuit. l. 22. Chrysost cont Gentiles Eusebius l. 7. c. 14. Miracles which gift of exhibiting Miracles God bestoweth only vpon them who are gracious in his sight and who truly serue him But no man can serue God truly with a false fayth The Protestant Doctours neuer yet wrought any one Miracle in confirmation of their Fayth the euidency of which point appeareth from the liberall Confession of the Protestants themselues For D. Fulke thus acknowledgeth Jt is (y) Against the Rhemish Testam in Apoc. c. 13. knowne that Caluin and the rest whom the Papists call Arch-Heretiks do worke no miracles to whose confession D. Sutcliffe subscribeth saying We do (z) In his Examen of D. Kellisons Suruey printed 1606. p. 8. not practise Miracles nor do we teach that the truth of Doctrine is to be confirmed with miracles The Fathers I speake of diuers (a) As Ignatius Polycarpus Cyprian and others of them for professing only their Christian fayth and religion haue endured with inuincible courage and immoueable resolution which they could neuer haue done but only through the particular assistance of the Holy Ghost most exquisite tormeÌ„ts yea Martyrdome it selfe of whom it may be truly said Paradisi clauis sanguis Martyris Our Sectarie Doctours excepting some Mechanicall and ignorant fellows burn't for their obstinacy in Queene Maries tyme are so far from suffering any pressures for professing their fayth as that most of them haue made their Religion a ladder to clyme vp to worldly preferments they by it only enioying as through want of its losing riches honours other such temporall aduancements The Fathers of the Primitiue Church did represent the body of the whole Church of Christ in those tymes For of necessity it must be granted that all the seuerall members of the Church of God did belieue and practise the same Religion which Gregory Theodores Austin Jerome Chrysostome Epiphanius the Gregories the Cyrills Basill Ambrose Hilary Optatus Cyprian Irenaeus Ignatius and the like did teach since in them according to the seuerall ages wherein they liued those words of the Apostle were fulfilled (b) Ephes 4. Christ hath placed iâ— his Church Pastours and Doctours c. Now all this granted it doth ineuitably follow that if the Fathers of those seuerall ages did iointly erre in their interpretation of Scripture and doctrine of fayth and beliefe resulting from thence that then the whole visible Church of Christ did damnably erre in fayth during all those ages but this mainly crosseth both the command as also the promises of Christ the first in those words Dic Ecclesiae (c) Math. 18. the second in that sentence Behould I am with you all dayes euen to the consummation of the world for neither wold Christ euer send men to a false Church nor can he be said to be euer with his Church if he suffer it to professe for many ages a false and erroneous fayth nor vpon such a supposall could the Church be truly stiled Columna (d) 1. Timoth 3.9 firmamentum veritatis Lastly the more learned Protestants do ascribe all Excellency to the Primitiue Church for purity of fayth and consequently to the Fathers and Pastours of the Church of those tymes for thus we find them to write Kempnitius thus sayth We (e) Exa Concil Trid. part 1. pag. 74. doubt not but that the Primitiue Church receaued from the Apostles and Apostolicall men not only the Text of Scripture but also the right and natiue sense thereof D. Iewell The primitiue (f) In his defence of the Apology Church which was vnder the Apostles and Martyrs hath euer beene accounted the purest of all others without exception Finally to contract this point D. Bancroft heretofore the Archbishop of Canterbury thus writeth touching Caluin and Beza For M. Caluin (g) In his Suruey of the pretended
discipline and M. Beza J do thinke of them as their writings do deserue but yet I thinke better of the ancient Fathers And with this I end touching the libration or ballancing of the Fathers of the primatiue Church with our Protestant Doctours Animaduersion XLII THere is one sleight vsed by our Aduersaryes which deserues Annotation It is this They are vnwilling openly to breake with the Fathers so long as they can preteÌ„d any shew of coniunction agreement with them Therfore when they fynd any of our Catholike points to be mantayned by the Fathers they gently tearme them Naeuos Nenia and at most Errores blemishes and errours Thus fauorably they depresse in the Fathers our Catholike Doctrines because they would seeme to continue members of the same Church whereof the Fathers were But now they stile the same Opinions and Doctrines as they are belieued by vs no lesse then Heresyes blasphemyes Jdolatry c. thereby to shew that the Members of the Church of Rome are not members of Christs Church This deceitfull and different appellation is precisely kept and practised by the Centuryes Jllyricus Doctour Whytaker and diuers other Protestant Wryters Animaduersion XLIII OVr Aduersaryes deportment towards the Fathers is most full of imposture and deceyte And they vse certaine stepps or gradatious therein For first they labour to euade the authority or testimony of a Father by shaping some seeming answere to it yet still admitting the authority produced Next if the testimony obiected by vs out of any Father be for its perspicuity not capable of any euading answere then they labour to weaken the authority of the said Father by making him seeme to contradict himselfe in some other place of the same point or els to be contradicted therein by other Fathers After this manner doth D. Whitaker in question of Traditions say of (h) D. Whit. l. de Sacr. Script pag. 670. Basill Basilius secum pugnat as also chargeth S. Austin (i) D. Whit. vbi supra â—8â— with the like contrariety in iudgement touching the same doctrine of Traditions But when they are told that it is most improbable that the Fathers being such learned men as they were should without any acknoledged retractation of their former writings crosse themselues in their later wrytings our Aduersaryes then vnmaske themselues plainly calling the Fathers Superstitious blynd and open mantayners of Papistry which poynt shaâ— be made euident by these testimonyes of the Protestants passed vpon them And to begin with Luther he thus writeth of the Fathers in generall The (k) Luth. de seruo arbitrio printed anno 15â—1 pag. 4â—4 Fathers of so many ages haue beene plainly blind and most ignorant in the Scriptures They haue erred all their life tyme and vnlesse they were amended before their deaths they were neither Saints nor pertaining to the Church Melancthon ioyneth hands with Luther herein (l) Melancth in 1. Cor. cap 31. in these words Presently from the beginning of the Church the ancient Fathers obscured the doctrine concerning Iustification by fayth increased Ceremonies and deuised peculiar worships With both whome to omit the like condemning speeches of others passed vpon the Fathers conspires D. Whitaker thus scurrilously writing Ex patrum (m) Contra â—uâ—aeum p. 4â—3 erroribus ille Pontificiae religionis Cento consutus est The religion of the Papists is a patched Cloath of the Fatâ—ers â—rrours sowed together Thus â—ar of the seuerall peculiar deliueries of our Aduersaries against the Fathers Animaduersion XLIV TOuching the Controuersy whether the Blessed Virgin was conceaued in Originall sinne such Catholikes as deny the same hould the deniall thereof only as a probable and pious Opinion and not as matter of fayth we therfore are to conceaue that the Sinne of the first Parent is communicated to his Sonnes and posterity three manner of wayes First then the Sonnes of Adam are said to haue sinned in Adam himselfe in that Adam did transgresse the precept of God in Paradise And because the Sonnes of Adam were not then in actu but in potentia only therfore that sinne they contracted not in actu but only in potentia And in this sense it may be said that the B. Virgin sinned in Adam Secondly all the Children of Adam are said to be conceaued in Sinne as soone as the child beginnes to exist in the Mothers Wombe although it be then vnformed and without life because a Man then beginneth truly to exist in respect of one of his parts that part hath its beginning from a corrupt Nature and may be said to be truly vitiated by force of its generation And in this sense also we acknowledg that the Blessed Virgin had her beginning from a corrupt Nature and that by force of such generation it was due that Sinne should be contracted as soone as her Rationall soule was ioyned to her Body The third and last manner whereby men are said to be conceaued in Sinne is when their Soules are inspired into their bodies since at that tyme they beginne properly really to become Men and to haue their Wâ—â— naked of Originall Justice and consequently auerted from God and in it selfe deformed Now touching this third and last kind we hould it most probable that the Soule of the Blessed Virgin euen at the first instant of its creation and infusion into the Body was so without spot of Originall Sinne as that person of hers actually existing had neuer any Sinne she herein differing from all others in that she was freed from Originall Sinne euen in the very instant of her Animation Now here it is to be noted that the texts of Scripture vrged by the Protestants to proue that the Blessed Virgin was conceiued in Originall Sinne haue respect reference only to one or other of the first two kinds touching the propagation of Originall Sinne in Man but they haue not any true reference to this last kynd Animaduersion XLV IT is most wonderfull to obserue the great contempt and little respect our Aduersaryes giue to our Blessed Lady Diuers of theÌ„ speaking of Caluin Beza two Sodomits euen by the Protestants (n) See Schlusselburge l â— fol. 121. l. 1 fol. 93. Confessions with great obseruancy stile them (*) So D Banâ—râ—ss stileth Caluin and Beza in his Suruey of the pretended disâ—ipline M. Caluin M. Beza In like manner speaking of Luther that wicked Monke they feare not to call him the Elias (o) Fox Act. Mon. pa. 416. Conductour Chariot of Jsrael But when they come to name our Blessed Lady who is an intâ—merate Virgin the Queene of Heauen an instrument of mans Redemption the Mother of God and Sauiour of the world most of them bluntly and rudely stile her without any addition of Honour only Mary O contempt most sacrilegious and insufferable Animaduersion XLVI IN the Hymne of our Ladyes office thus begining Aue Mariâ— stella c. two passages much distast our Aduersaryes The first 〈◊〉 this Solue
vincula reis profer lumeÌ„ caecis c which acts say they are peculiar to Christ And againe in the same Hymne they obiect those words Monstra te esse Matrem as implying a mother and awfull authority ouer Christ. In explication of the first we demaÌ„d that our Lady would loose our Sinnes and bring light to the blynd only by her impâ—tration and praying to her blessed Sonne not otherwyse and therfore in most of our set pâ—ayers to her we adioyne these words following Per Dominum nostrum Iesum Christum Touching the second sentence We do not wish her to impose any command or Motherly authority ouer her Some But we only vnderstand hereby shew thy selfe a Mother by appeasing thy sonne in our behalfe this by the remembrance of all thy Motherly tender care and loue towards him in his Infancy through the whole course of his life that by thee he may receaue our prayers and therefore it immediatly followeth in the same Hymne sumat per te preces But now if these words be such an eye-sore to the ProtestaÌ„ts what will they say to those words of S. Paul Omnibus (p) 1. Cor. 9. omnia factus sum vt omnes facerem saluos J am become to all men all things that I may saue all Where the Apostle in words assumeth to himselfe the Saluation of others In like manner in that Antiphone in our Ladies office beginning Salue Regina c. Our Apuersaries insist in those words Et Iesum benedictum fructum ventris tui nobis post hoc exilium ostende And shew to vs after this our exile Jesus c. To which I answere That it is lesse to say To shew the Sauiour vnto men then to say To saue men And yet we read the Apostle thus to say Et teipsum (q) 1. Tim. 4. saluam facies eos quite auâ—iunt Thou shalt â—â—ue thy selfe and them that do heare thee Moreouer it is obiected out of that Antiphone that the B. Virgin is stiled Spes nostra Our Hope To this I say that these words are vsed because next after our Lord Iesus Christ being God and Man we chiefly place our confidence in the mediation of the Blâ—sâ—â—d Virgin Since our Hope is not to be placed only in the Authours of our Good but also in the Intercessours and ministers thereof And according hereto when our Loâ—d said to the Iewes It (r) Iohn 5. is Moyses who accusâ—s you in quo speratis in whom you hopâ— Our Sauiour did not reprehend the Iewes in that they hoped in Moyses but because they did not belieue Moyses Finally our Aduersaries cannot brooke our Lady to be called Mater misericordiae because say they God is the Father of Mercy therefore the B. Virgin cannot nor ought to be called so But this is no good consequence for we read that Christ is called Lux (s) Iohn 9. mundi and yet Christ sayth of his Apostles Vos (t) Math. 5. estis lux mundi Thus such titles may be giuen to God and men in a different relation without any dishonour to God Animaduersion XLVII THe puritans do most maliciously peruert seuerall texts of Scripture in dishonour of our B. Lady For example First they obiect as seeming at least to rest doubtfull of the continuance of our B. Ladyes Virginity that Text Et non (u) Math 1. cognoscebat eam donec peperit filium primogenitum which words say they seeme to afford a double Argument The first is taken from the word Donec inferring from thence that after the byrth of her Sonne she should carnally know Joseph The second from the words following Filium primogenitum seeing Primogenitus properly signifieth that sonne which is first borne in reference to those Sonnes or children which are after borne I answere first touching the word Donec which word as also the word vsque doth not euer signify an affirmation after the time expressed if a Negation did goe before neither alwayes do they signify a Negation when an affirmation did precede For example Sede a (x) Psal 109. dextris mâ—is donec ponam inimicos tuos scabellum pectum tuorum Sit at my right hand vntill J make thy Enemyes thy footestoole Now these words do not import that after he shall not fit at the right hand of his Father The like sentences to these are these following Donec (y) Math 5. transeat Caelum Terra iota vnum aut vnus apex non praeteribit á lege And againe Ego (z) Math. 28. vobiscum sum vsque ad consummationem mundi In all which locutions sentences of Scripture that which is doubtfull is expressed but that which is certaine is not expressed or spoken of Now touching the word Primogenitus Epiphanius (a) Haeres 78. denieth that Christ was called Primogenitus Mariae the first borne of Mary for the Euangelist sayth not Primogenitum suum but he sayth Fitium suum primogenitum signifying therby that he was the Sonne of the B Virgin but withall the first begotten Sonne of God Seing accordingly we thus read Ipse (b) Coloss 1. namque est primogenitus omnis Creaturae He to wit Christ was the first borne of all Creatures S. Ierome sayth that Christ was called (c) Adueâ—s Heluid Primogenitus Mariae not because she brought forth any other Sonne after him but because before him she brought forth no other Sonne For it is the phrase of Scripture that those who are Vnigeniti are called Primogeniti So S Paul calleth Christ Primogenitus (d) Heb. 6. Dei for the only-begotten sonne of God Lastly they vrge that sentence Jnter (e) Math. 11. natos mulicrum non surrexit maior Iohanne Baptista There hath not risen among the borne of women a greater then John the Baptist intimating hereby that the Blessed Virgin is inferiour in dignity to S. Iohn Baptist. This is easely answered First if the words as they lye be literally taken as our Aduersaries pretend then should John Baptist be greater then Christ Secondly because S. Iohn Baptist in those words spoken by Christ is compared only with the Holy men of the old Testament but Christ and his Mother as also the Apostles belong to the new Testament Animaduersion XLVIII DIuers Protestants as aboue is shewed do hould such bookes to be Scripture which other Protestants reiect as Apocryphall therefore it followeth that the Scripture it selfe cannot shew at least to vs which is the point controuerted which is Scripture which doubt is only to be referred to the Authority of the Church And therefore M. Hooker truly sayth Of things (f) Eccles Pol. lâ—â— 1 Sect. 14. p. 8â— necessâ—ry the very chiefest is to know what Bookes we are to esteeme Holy which point is confessed impossible for the Scripture it selfe to teach And againe It is (g) Ibidem l. 2. Sect. 4. p. 102 â—4â— and D. Couell in defence of M. Hooker art 4. pag. 31.
not the word of God which doth or possibly can assure vs we do well to thinke it is his word Nâ—w if the Scriptures be confessedly vnable to afford vs certaine proofe of themselues then in all true consequence of Reason much lesse are they able to direct exempt vs in case of doubt and question infallibly from Errour the rather as D. Reynolds truly confesseth in (h) Confer c. 2. Diuis 2. pag. 68. that it is not the shew but the sense of the Scripture that must decide Controuersies Now from this I infer that if according to the learned (i) The Authour of the Treatise of the Scripture and the Church cap. 16. fol. 75. Whita con Staplet l. 2. c. 4. p. 203. Kempn in Exam. part 1. pag. 69. and diuers others Protestants here cited it is to be determined to vs which is Scripture by the iudgment of the Church which confessedly hath the assistance of the Holy Ghost in infallibly discerning to vs which Books of Scripture are sacred and which not then necessarily followeth the Churches no lesse needfull assistance of the same Spirit in her like discerning vnto vs the sense of the said Scripture for what auayleth it vs to be made certaine of the Bookes and least vncertaine of the Sense Or what reason can our Aduersaries alledg whereby to acknowledge the Churches priuiledg in the one and deny it where it is no lesse needfull in the other This inference being granted vtterly ouerthroweth the Priuate spirit in its interpretation of Scripture Animaduersion XLIX IT is a demonstration in confutation of the Priuate spirit interpreting the Scrippture to obserue the different or rather contrary constructions which Luther and Caluin and others giue of that short sentence Hoc est Corpus meum c. Hic est sanguit meus And yet they all do vant of their enioying the said Spirit And therfore it is the lesse wonder that S. Austin (k) Austin cont Maximum Arian l. 1. affirmeth that it hath euer beene the custome of all Heretikes to flie to Scripture alone as it is interpreted by this Priuat Spirit The absurdity of which opinion more euidently appeares since it is certaine that among diuers meere contrary or coÌ„tradictory pointâ— of fayth the Scripture condemneth the onâ— And yet both the maintainers of the said contrary doctrines do flie to the Scripture as Iudge Now what madnes is it for 〈◊〉 man willingly to couet to appeale to that Iudg by whom it is certaine his cause shal be condemned Neither can either of the Litigants put any confidence in the meanes of truly interpreting the Scripture to wit Prayer Conference of places of Scripture knowledg in the Tongues c. since all these meaneâ— are most vncertaine euen by the Confession of D. Whitaker thus writing (l) Whitak l. 2. de Eccles cont Bellar. contr 1. quaest 4 Medâ—â— interpretandi â—oca scripturae sunt incerta c. The meanes of interpreting the obscure places oâ— Scripture are vncertaine doubtfuâ—l and ambiguous Therfore it cannot be otherwise but the interpretation it selfe must be vncertaine Si incerta tum potest essâ— falsa if the interpretation be vncertaine then may it be false Thus far the said Doctour Animaduersion L. TOuching the depressing of General Councells Peter Martyr thus writeth As long (m) L. de votis pag. 476. as we insist in Generall Councells so long we shall continue in the Papists Errours with whom D. Whitaker conspires in these words Generall (n) Lib. de Concil cont Bellar. q. 6. Councells may erre Now let vs see the great and many disparities wherby a Generall Councell is infinitly aduantaged in respect of not erring aboue the Priuate Spirit of any one man First then a Councell I heere only speake of Generall Councells is in S. Austins (o) So doth S. Austin terme a Generall Councell Ep. 161. iudgment The supreme Tribunall in the Church of God The Priuate Spirit hath but his owne braynes for the Seate of his Iudicature A CouÌ„cell receaues its promise from (p) Where two or three are gathered together in my name c. Math. 18. Christ that his assisting presence shall not be wanting thereto The priuate Spirit euen by Gods (q) No prophesy is of any priuate interpretation 2. Per. c. 1. owne sentence wanteth the certainty of expounding the Word truly A Councell is much reuerenced by the ancient (r) Ierom. l. cont Lucifer Ambr. Ep. 32. Athan Epist ad Epicterum Fathers and acknowledged by diuers of our learned (s) D. Couel in his modest Exam. p. 110. c. Aduersaries to be the only certaine meanes of determining Controuersies The Priuate Spirit it that of which we are (t) Dearely beloued belieue not euery Spirit c. commanded to doubt and of whose seducing (u) These things I haue written to you concerning those who deâ—eaue you Iohn 1. c. 2. God himselfe in Scripture premonisheth vs And which is much condemned euen by the more moderate (x) D. Couell in his defence of Hooker p. 86. D. Sarauia contra Respons Bezae pag 306. and others Protestant A Councell consisteth of many hundred venerable Doctours Pastours gathered from the most remote nations of Christendome and therfore the lesse subiect vpon such their meeting iointly and with mutuall consent 〈◊〉 stampe any Nouelismes in Doctrine presenting that only to be belieued in theâ—â— Canons which is decreed by the mutuaâ— consent of all or the greatest number of them The priuat Spirit is but its owne only weening oftentimes dissenting from others of his Brethren in diuers points of fayth To conclude A Councell as being composed of seuerall hundreds of Bishops Doctours hath many members of it most eminent for vertue readines of the Scriptures skill in the Tongues they all besieging the eares of God with their daily prayers accompanied with many corporall austerities and all to the end that God would be pleased so to guyde their tongues and pens as that they may decree only such doctrines as are agreable to Gods holy Word The Priuate spirit as being but one man doth want for the most part not only Vertue but also those other gifts of the Vnderstanding aboue specified as Learning knowledg in the Scriptures c. And as for Prayer and other meanes of pleasing God it reiecteth all this as superstitious and Papisticall relying in lieu therof vpon his owne Enthusiasmes illuminations from the Lord. And thus much touching the balancing of a Generall Councell with the Protestanticall Priuate Spirit Animaduersion LI. IF you attempt to charge a Protestant-writer with Corruptions or lyes in their wrytings of which Impostures their books are most luxuriant rather insist in a few those manifest and vnanswerable then in a great number seing if your Aduersary can make shew to salue but three or foure of a greater number the which he may the more easely do by how much the number of his falsifications is greater
the supposed answering of those few chosen and picked out by him must serue through the partiality of iudgement in his followers to disgrace all the rest of the Corruptions or falsifications vrged by you Animaduersion LII THe Protestants in falsly alledging the authorityes of Authours do abuse their Readers chiefly foure seuerall wayes First which is the most vsuall by concealing some part of the alledged authority SecoÌ„dly by adding some words of his owne to make the produced Authour or Father to speake like a Protestant Thirdly by transposing the words of an authority thereby to make the sense different from the Authors true meaning Fourthly by a wilfull mistaking or confusion of tymes I will exemplify these foure sorts in the wryting of D. White a great Impostour in his Scripts in his booke called The way to the true Churcâ— Well then the said Protestant in p. 119. oâ— his said Booke produceth a place out of the Rhemists to proue that the Church of Româ— can make that Scripture which is not anâ— vnmake that to be Scripture which is Scripture To proue this he produceth the Rhâ—mists (y) Gaelat 1. thus saying The Scriptures are 〈◊〉 knowne to be true neither are Christians bonâ—â— to receiue them without the attestation of thâ— Church Now heere marke the true wordâ— of the Rhemists and therein obserue his impurity of dealing committed by concealing part of the Sentence iust crossing his intended drift of vrging that authority Their true words are these The Scriptures whicâ— are indeed of the Holy Ghosts inditing being pâ—â— into the Churches triall are found proued anâ— testifyed vnto the World to be such and not maâ—â— true altered or amended by the same Since the Holy Scriptures in themselues were alwayes true before but not so knowne to be to all Christians All these are the words of the Rhemists where you see the wilfull concealement of this Parcell The Scriptures are nâ—â— made true altered or amended by the Church as also that other the Holy Scripturs in themselues were alwaies true meaning without the attestation of the Church Now all that can truly be gathered out of this authority is that the Scriptures though most sacred and true in themselues cannot be so made knowne to vs in which words lyeth the touch of the point without the Churches attestation But how farre off is this from M. Whytes vrging of this place Touching his imposture committed in â—dding of words this one place shall serue Thus then the said D. White produceth Bellarmine in contempt of the Churches authority saying Other meanes may deceiue me but nothing is more knowne nothing more certaine then the Scriptures That it were the greatest madnes in the world not te belieue theÌ„ c. Now in this sentence these words viz. Other meanes may deceiue me are not in Bellarmine but most subtily added to the begining of Bellarmines words and caused to be printed in the same kynd of Character or letter wherein the other words of Bellarmine are printed thereby to make the Reader belieue that they are words of Bellarmine wheras they are added as I about insinuated for the more depressing of the Churches Authority Now the whole sentence of Bellarmine was directed against the Swinkseldians who absolutely denyed Scripture and against whom Bellarmine in that place disputeth Touching the fraud consisting in a cuÌ„ning transposition of words without adding any words to the authority alledged or concealing any parcell therof this example of the foresaid M. Whyte may serue In pag. 344. of his way to the true Church he produceth for the ouerthrow of the religious vse of Images the Councell of Eliberis thus saying No (z) Can. 36. Picture is to be made in the Church lest that be adored which is painted on the walls But the true words of the Canon are these Placâ—â—â— picturas in Ecclesia non habere ne quod coliâ—â— adoretur in parietibus depingatur Jt pleaseth the Councell that pictures should not be in the Church lest that which is worshipped anâ— adored be painted on the Walls The nyce difference in words resteth thus Lest that which is worshipped be painted and as Mâ— Whyte translateth Lest that which is painted be worshipped Where the words of the Councell acknowledging the worship of Images maketh the worship due to them to be the cause why they are not painted on the walls to wit because they were subiect to be defaced either by inuasion of Enemyes or rayne c. Now M. Whites translation only by a subtill transposition of the words imports that Pictures are not to be worshipped at all Lastly concerning the Calumny resting in a wilfull confusion of tymes The said Protestant in pag. 61. for proofe of Priests lawfull mariage produceth a Testimony from Sinesius Bishop of Ptolemais thus writing of himselfe to a friend The sacred hand of Theophilus hath giuen me a wyfe and hereupon Iustify to all men that J will neither forsake her nor priuily as an adulterer keep her Company but I will pray to God to send me by her many and good children This Epistle is at large set downe in (a) Eccl. hist l. 14. c. 55. Nicephorus Now heere tâ—e fraud lyeth that at the tyme when this Epistle was written Sinesius was but a Lay-man but eminent for learning Now after he made himselfe priest and was created Bishop of Ptolemais he euer liued separated from the company of his wyfe as fully appeareth out of Nicephorus in the place aboue alledged Here then the Ministers deceit lyeth in applying that to him as if he had beene then Bishop which was spoken by him being a Layman and so M. White most fraudulently confoundeth those two different tymes together as if all had hapned at one and the same tyme. Animaduersion LIII YF your Aduersary will vant that he will proue all by Scripture only as most of them giue it out they will then force him to draw both his Premisses I meane both his Propositions if so they should be reduced to a forme of Argument from the Scripture alone of which Method within two Arguments at least he is certaine to fayle For if he take either of his Propositions from humane Authority or from naturall Reason you may tell him he leaueth his vndertaken of prouing by Scripture alone and consequently you may deny his force of Argument though Logicall in forme Here I further aduertize that if your Aduersary vndertake the part of an Opponent tye him precisely euer to Oppose which Scene perhaps he being brought to a Non-plus would flyely transferre vpon you In like sort if he taketh vpon him to answere suffer him not to oppose thought he labour so to do to free himselfe from answering Thus be sure that ech of you keepe your chosen Station Animaduersion LIV. IF the Protestant should seeke to expouÌ„d by way of conference of places those words of our Sauiour This is my body this is my Bloud figuratiuely by those other words of his J
am a vine I am the Doore c. both which Texts all grant that they are to be taken figuratiuely you may heere first answere that in these and such like SenteÌ„ces euer Praedicatur disparatum de disparato and therefore the words in their owne nature do inforce a figuratiue construction but in the words of the Institution there is no such kynd of vnusuall Predication at least in the apparence of the words themselues Secondly you may demande of your Minister if he can alledge any passage of Scripture which affirmeth that these words This is my body c. ought to be interpreted by those words I am the Vine I am the Dore If he say he can alledge any such passage will him co shew it if the Scripture saith not so as indeed it doth not then force him to confesse that it is not the Scripture but himselfe that warranteth such Conference of places of Scripture Animaduersion LV. THe Protestant vndertaking to proue euery point by Scripture is obliged to proue his Negatiue Articles by Scripture admitting them for points of faith as that there is no Purgatory that we ought not to pray to the Saints c. and this not from the silence only of the Scripture not speaking of such points but from it as the Scripture particularly condemneth them Add hereto that though the Scripture by not speaking of Purgatory dispâ—oueth the being of it yet doth not the Scripture therfore proue as an Article of faith which is a point here to be insisted vpon that there is no Purgatory Euen as the Scripture speaketh nothing in a propheticall Spirit That Mahomet was a false Prophet and yet though the Scripture by not speaking of him should coâ—demne him for such iâ— neuerthelesse followeth not that we ought to belieue from the Scripture as an Article of faith that Mahomet was a false Prophet since it is one to say that the Scripture by silence and not speaking of a point proueth the thing not to be another thing to affirme that the Scripture proueth the not beleife of the said point to be an Article of faith Animaduersion LVI DEmand of your Aduersary if he can alledge any place of Scripture warranting his Infallibility of expounding the Scripture And if he detort any text of Scripture to that end or purpose tell him that if such a text seeme to make for his not erring in expounding the Scripture then much more maketh it for the not erring of the whole Church of Christ therin Now if the whole Church of Christ hath erred in interpreting Gods written Wâ—rd as many Protestants do teach then aske the Minister with what face can he being but one member of the Church and perhaps (b) Whitak de Eccles cont Bellar. ontrou 2. q 4. p. 223. Luther Ep. ad Argen Parkins in his Exposition of the Creed p. 40â— vnlearned assume to himselfe a freedome of not erring when he interpreteth the Scripture Animaduersion LVII It is much worth the obseruation to balaÌ„ce the Spirit of Luther being Catholike touching his cariage in manners with that his Spirit when he became a Protestant During his being a Catholike in Religion he thus wryteth of himselfe I liuing in the (c) Luther ad Galat. c. 1. ofter the English Translation Monastery punished my body with fasting watching and prayer J honored (d) Luther vbi supra the Pope of meere Conscience kept chastity pouerty and obedience And whatsoeuer I did I did it with a single hart of good zeale and for the glory of God fearing grieuously the last day desirous to be saued from the bottome of my hart Thus he during his continuance in the papacy But now vpon his change of Religion and his becoming a Protestant he turneth his style and thus wryteth of himselfe Quam (e) Luth. tom 5. Wittenberg serm de matrimonio fol. 119. non est in meis viribus c. As it is not in my power that J should be no Man so it is not in my power that I should be without a Woman It is not in our prwer that it should be either stayed or stopped But it is as necessary as J should be a Man and more necessary then to eate drinke purge make cleane the nose c. And further Luther thus confesseth in an other place (f) Luther in Colioq Mensal fâ—â— c. â—6 I am almost mad through the rage of lust and desire of Women And yâ—t more (g) Luther com â— Epist. latin fol. â— 4. ad Philipâ—um I am burned with the great flame of my vntamed flesh I who ought to be feruent in the Spirit am feruent in the flesh in lust â—ath c. Eight dayes are now past wherein J neither writ prayed nor studied being vexed partly with the temptations of the flesh partly with other trouble This â—is change of manners was such from his former course as that (h) Slâ—yâ—an Commâ—nt in English lib. 3. anno 21. fol. 29. Sleydam the Protestant sayth Luthers Profession was not of life or manners but of Doctrine further saying that (i) Slâ—ydan vbi supra fol. 2â— Luther wished that he were remoued from the office of preaching because his manners and life did not answeare to his Profession And hereupon as the world knoweth he persuaded Catharine Bore to leaue her Monastery whome he after maried Now I referre to any man of sincere and impartiall iudgement whether the Profession of Chastity prayer Humility desire of sauing ones soule for such was Luthers Life in the Papacy be the effects of a false religion and contrarywise insatiablenes of lust rage towards Women with contempt of prayer c. can be a Character of a true Religion O no. Non (k) Luc. 6. est arbor â—ona quae facit fructus malos Animaduersion LVIII THat Luther chaÌ„ged his Doctrine touching saying of Masse as being persuaded by the Diuell is euident out of his owne â—ords for Luther thuâ— writeth hereof Vpon a (c) Luther to 7. Wittenberg tyme I was suddenly awaked about midnight Then Satâ—n beganne this disputation with me saying Harken right learned Doctour Luther thou hast ceâ—ebrated Massâ— by the space of fyfteene yeares c. And so Luther himsâ—lfe iâ— the booke heare alledged in the marget setteth downe the Arguments at large which the Diuell vsed to diswade him from saying of Masse to which Arguments Luther giuing assent did for beare after to say Masse Now that Luther had not this Apparition from any good Angell appeareth First in that Luther tearmeth hym that appeared Satan Secondly because Luther thus in another place confesseth saying J haue (d) Luther in loc Com. Class 4. p. 59. no apparition of Angels J haue made a couenant with the Lord that he should not send me visions Now that this cannot be onely any Spirituall fight or conference in mynd with the Diuell as M. Chark and D. Fulke do answere appeareth in that Luther sayth The Diuell
is now forbidden as a thing vngodly 11. That there are any Sacraments of the New Testament instituted by Christ for the good of mans Soule Lastly to omit some others 12. That before the ending of the world Antichrist shall come who shal be a designed Enemy of Christ and shall labour to subuert and ouerthrow all Christian Religion All these points both Protestant and Catholike do belieue and hould that the beliefe of them is necessary to Saluation And yet not any of these Articles are expressed or set downe in the Creed Whence I conclude that the Apostles Creed cannot be a sufficient boundary to containe and limit an auayleable Fayth Animaduersion LXII THe bitter Inuectiues of the Protestants one against another are of sufficient force to discouer their dissentions in doctrine as where Luther sayth We (n) Luther in Thes Cont. Louaniens Thes 21. seriously iuâ—ge the Swinglians and Sacramentaries to be Heretiks and Aliens from the Church of God And to confront this Swinglius thus retorteth vpon Luther Luther (o) Swingl tom 2. in resp ad Luther fol 458. is guilty of high blasphemy against the nature and essence of God c. To descend to the Puritans and Protestants in England we find that the booke entituled Constitutions and Canons Ecclesiasticall printed anno â—604 doth ipso facto excommunicate the Puritans for their maintaining of these positions following as they are there set downe in the Booke The worship of the Church of England is corrupt superstitions vnlawfull repugnant to the Scriptures The Articles of the Bishops Religion are Erroneous their Rites Antichristian c. Now the Protestants do thus râ—quite the Puritans saying The (p) M. Powell in hâ—s consiâ—erations Puritans are notorious and manifest Schismaticks cut of from the Church And againe The (q) M. Paâ—ks in his Ep. Deâ—ic Puritans seeke to vndermyne the foundation of fayth Now add hereto that although infinite other passages might be brought to shew the great discord in fayth among the forraine Protestants yet there is no one more short Argument to conuince this point then to recur to the foure Catalogues of ProtestaÌ„t Books set downe in the later end of the Booke called The Protestants Apology of the Roman Church In which 4. Catalogues one may find about three hundred Bookes written in great acerbity of stile by one Protestant against another The names of all which books are taken out of Coccius his Thesaurus or from Hospinian both which Authouâ—s dyed many yeares since Now if so mâ—â—y Bookes of disagreements in fayth among the Protestants were made within so sport a Tyme how many hundred more might be alledged if one did know all other Bookes written by the Protestant against the Protestant since the death of those two former men Animaduersion LXIII MAny vulgar and vnlearned Protestants and especially the Caluinists Puritans do condemne the Catholike Roman Religion because it defendeth and practizeth diuers Ceremonyes they ignorantly tearming such Ceremonyes Idolatrous and superstitious And there is no one argument more preuayling with such men to auert them from our Catholike Religion theâ— this Now to take a way this scandall oâ— stumbling block I say that if it were God good pleasure to haue his Fayth and Religion of the old Testament which for the tyme was the true Religion to consisâ— much in Ceremonyes as we see it did faâ—â— out in the seuerall Sacrifices appoynted by God In the Tabernacle with the appurtenances and of what matter number and qualityes all things should be as also with prouiâ—ion of Oyle and Lampes The Arke The propitiatory the Consecration of priests the Institution of all vestures vessels and other holy things then belonging to the seruice of God all these to be made performed and done after a strange and different manner as we reade in Exodus As also the Institution of Circumcision consisting in paring away a piece of flesh which serued for freeing Man in that tyme from Originâ— Sinne the preparing and eating of the Paschall Lambe sprinkling the dores with the bloud thereof and infinit other Ceremonies recorded in the foresaid booke of Exodus I say if this was Gods vnsearcheable Will to ordaine these things during the tyme of the Old Law wherein he would haue the Honour Seruice and worship exhibited to â—im partly to consist why then may not our Sauiour institute the Religion fayth of Christians belieuing in him to be attended on with diuers Ceremonyes and yet this without any Superstition or Idolatry Now our Aduersaryes common euasion to this our Argument is to say that God instituted Ceremonyes in the Old Law to serue as figures or Types of things which were after to fall out in the New Law which Ceremonyes were theÌ„ to end vpon the promulgation of the fayth of Christ. This answeare is most impertinent First because not all the Ceremonyes in the Old Law but only some did serue as figures or Adumbrations of things to happen in the New Testament Secondly because the Question heere is not why or to what end the Ceremonyes of the Old Law were instituted but only whether Ceremonyes tending to the worship of God be pious lawfull Therefore I conclude that seeing the Ceremonies in the Old Law were instituted by Gods direction for the worship of him as we read in Exodus c. 8 Ostendas populo Caeremonias ritus colendi let the other secondary end of them be what it will that therefore and by force of Gods proceeding in the Old Law we Christians may not thinke strange that our Sauiour being God and Man would now in the New Law institute and giue to his Church the like power some Ceremonies and pâ—blike Rites wherewith he will be worshipped and wherin part of Christian religion shall consist Now therefore let our Aduâ—â—saries if they can giue any true reasoâ— why the Ceremâ—nies of the Old Law bâ—ing incomparably more in number shall be accounted lawfull and yet the Ceremonies of the New Law or Testament as long as they are reputed but Ceremonies must be râ—puted superstitions aâ— Idolatrous Animaduersion LXIV WE Catholikes charge the Protestaâ—â—â— with ancient Heresies For example wâ— shew how the Manichees according to S Austin depriued Man (r) L. de Haeres cap. 4â— of Freewill Hoâ— â—ouinian (s) Ier. l 1. cont Iâ—â—in Aug l. Haeres cap. taught that Fasting was not mâ—ritorious and Virginity was no better theâ— wedlock or mariage How Aerius (t) Austin l. de Haeres c. 33. taugâ— it to be most vnlawfull to pray or offerâ—â— Sacrifice for the Dead How the Arians (u) L. 1. cont Marin cap. â— reiected all vnwritten Traditions who aâ—â—â— (x) Athanas in Apolog. pro fuga perpetrated Sacrilege against the Sacraments Altars Priests and Religious person How the (y) Austin l. â— Vnitate cap. 12. Donatists taught the Churcâ— of Christ to be Jnuisible How the Deniall 〈◊〉 the Reall Presence was condemned by certaine ancient Heretiks
haue done in prayse of our Blessed Lady or in honour of the Crosse or the like then being taken literally can well be iustifyed But they were more bold so to write because they as then hauing no Aduersaries to their Catholike doctrine in those points might rest assured that their words would be taken in that pious sense wherein they deliuered them Of which kind of their writing our Aduersaries take hould against the said Fathers The last obseruation heere shal be that when the Catholikes do alledg the Fathers the Protestants seeke to charge the said Fathers so alleged with some one Errour or other and therefore say they his authority is to be reiected in any other point which especially happeneth in Tertullian Origen Cyprian as is aboue intimated But to this you may answere that you produce the Fathers only in such Catholike points touching the which they were not written against by any other Father and therefore their authority therein is of force since it is presumed hereby that all the other Fathers and consequently all the Church of God agreed with them therein Animaduersion LXVIII YF your Aduersaries pretend that all the wrytings and memory of Protestants in former ages were extinguished by the Popes of the said and after succeeding ages you may shew how absurd this Assertion is And the reason hereof is in that the Popes of those tymes could not presage that Protestancy should in these our tymes sway more then any other Heresies condemned in their very tymes which other Heresies remayne yet registred to this very day by the acknowledgment of the Protestants Againe the personall (x) Benedictus the third was written against by the Councell of Constance Gregory the sâ—auenth by Benno Eugeniuâ— the Pope was written against by the Councell of Basill vices and faults of some Popes are recorded in histories yet to be read Is it then probable that the Popes were so solicitous to extinguish all remembrance of the Protestant fayth yet content to suffer their owne lesse iustifiable liues of themselues and their predecessours to be registred for all ages after to peruse Lastly in the Canons of ech age there is made mention of all particular Heresies of those tymes condemned by the said Councells Stands it then with any shew of Reason that the Pope and the Councells should be so voyd of iudgment as carefully to register all other impugned Heresies and on the other syde as carefully to suppresse all arising opinions of Protestancy Animaduersion LXIX YF you intend to bring and obiect any foule and wicked sayings especially out of Luther against the Blessed Trinity or about his acknowledged Lust and sensuality be carefull to note the Edition of the Booke wherein such sayings are to be found For in some later Editions of his workes many such sentences are for very shame left out and vnprinted And thereupon there are diuers Protestants who vtterly deny that euer any such wicked or sensuall words were written by him Animaduersion LXX OVr Aduersaryes labour by seueral wayes to depresse the force of Miracles exhibited in proofe of the Roman Religion For first some of them do deny the working of all Miracles and to fortify this their denyall they thinke it sufficient if they can produce but any one or two strange relations supposed to be Miracles and yet after discouered to be but forgeryes to the disgracing of all true Miracles but this euasion is weake seeing by force thereof we should deny all the bookes of Scripture because some false wrytings were in the Primitiue Church obtruded vnder the names of the Apostles as (y) Cont Aduers log prophet l. 1. c. 20. Austin and (z) Hist l. 3. c 19. Eusebius do record Againe if they will deny all Miracles they may also by the same reason deny all History eyther prophane or Ecclesiasticall Therefore if we will ascribe so much confidence to the wrytings of Eusebius Zozomene Austin Ierome and others as we do to the lyues of Liuy or Commentaryes of Cesar or to Speeds Cronicle we cannot reiect all Miracles for forgeryes vntruths Other of our Aduersaryes confesse the doing of many Miracles vrged by the Catholykes but then they ascribe them to the power of the Diuell and do commonly style them Antichristian (a) So do the Cent. call them Cent. 4. col 1445. Cent. 5 1486. In like manner Osiand also stileth them Cent. 10. 11. 12. wounders and lying signes But against this subterfugion I say it cannot be applyed to the Miracles wrought in the primitiue Church and eecorded by Zozomene Austin Ierome and others long before the comming of Antichrist since most of our Aduersaryes do place Antichrists first comming in (b) So doth D. Willet teach in his Synop. p. 160. D. Fulke in his answere to a counterf Cath. p. 36. D. Downenam in but his Treatise of Antichrist lib. 2. pag. 4. Boniface who was Pope in the yeare 1006. loÌ„g after the dayes of the former Fathers Secondly I say that our Aduersaryes in ascribing the Miracles to the working of Antichrist consequently of the Diuell do ouer neere interleage with the Iewes condemning the Miracles of Christ in these wordes This man (c) Math. 1. casteth not out Deuills but by Belsebub the Prince of Deuills Agaiâ—â— I say that the Protestant Vrsinus trulâ— sayth that the (d) In Comment Catech. 21. Power of the Miracles oâ— Antichrist are not true Miracles but such aâ— the Order of Nature obserued may be effected by the deceyte of men or Deuills But diuers miracles are recorded which transcend the power of the Deuill as to stay the flux and reflux of the sea or to cure incurable diseases without applying any secondary meanes and such like c. Of which there are many miracles recorded by the former Fathers Thirdly I auer that the Miracles of the Deuill are euer done to some vaine and pernicious end and not for the good of the particular person vpon whom they are wrought Fourthly if the Deuill could effect such stupendious workes how chanceth it that he would neuer concurre with condemned and on all sydes acknowledged miscreants to strenghthen and countenance thereby those mens misbeliefe and Heresies I meane with Simon Magus Porphiry Iulian the Apostata Mahomet c. and other Sects condemned euen by the Protestants for most erroneous Lastly I conclude that our Aduersaries in condemning all Miracles either but as forgeries or as the Works of the Deuill do charge diuers Princes Commonwealths Ecclesiasticall persons and infinite multitudes of people both of former and later tymes with extreme simplicity yea Lunacy in suffering such forgeries and delusions to be obtruded vpon them I will adioyne hereto the miraculous preseruation for many hundred yeares of certaine Relicks I will passe ouer the vncorrupted bodies of many Saints euen till this day and will insist in the miraculous preseruation of the Eucharist stabbed with knyfes by the Iewes many scores of yeares since if not
and Religion Animaduersion LXXXVI STriue to be more conuersant and ready if oportunity will not suffer you to be ready in all in such Controuersies which consist in practice as about Praying to Saints Jndulgences worshipping of Images Adoration of the most B. Sacrament Communion vnder one kind c. then in others which test only in beliefe and Speculation seeing the vulgar Protestant soonest taketh exception against these former and will expect greater satisfaction from you in them Because these being subiect to their sense in regard of the daily practise of them come neeâ—est within the compasse of their narrow Capâ—city are by them often charged through the calumny of their chiefe Maisters abusing their Credulity with many supposed abuses Whereas other points of Fayth which consist chiefly in Theory and speculation are further remoued from their apprehensioÌ„s and consequently they are least intangled with the doubts thereof Animaduersion LXXXVII TOuching those Articles or Controuersies which chiefly rest in speculation be well traualled in the Question touchiâ—â— the Jnfallibility of Gods Church as also 〈◊〉 that other Question That the Scriptuâ—â— without the Churches attestation cannot proâ—â— it selfe to be Scripture and that all points of beliefe do not receaue their proofe from Scriptuâ—â— alone seeing these two Controuersies potentially include most of all other Controuersies within themselues Also be most reâ—dy in the Question touching the continuâ— Visibility of the Protestant Church seeing tâ—â— Protestants must seeke to proue thâ—â— Church euer to haue beene Visible if thâ— will auer it to be the true Church of Chriâ—â— Whereas indeed you shall find euen by tâ—â— Confession of his owne Brethren as is eâ—â—â— where in this Treatise made cleere that tâ— Protestant is not able to instance for maâ— Centuries and Ages together so much a the being but of one Protestant Animaduersion LXXXVIII THere is scarsly any one Argument oâ— Credibility which more strongly and irrâ—pliably proueth the Antiquity and thereâ—â— the truth of the Roman Religion and the Nouelty and latenes of Protestancy and consequently the falshood therof then this following There cannot be alledged any one Protestant speaking of such Protestants as are out of Controuersy and acknowledged for such both by the Catholikes and Protestants who was not either in himself or in his forefathers first a Catholike and who by dogmatizing some Protestant Opinions afore neuer generally taught did separate himself depart from the Catholike Church afore then in Being Of which sort of men those words in S. Iohn are vnderstood Exierunt (t) 1. Ioan. 1. ex nobis the very stampe or signature of Innouatours in doctrine This Assertion is most true And to exemplify it in the chiefest Protestants or maintayners but of some points of Protestancy I meane Luther Swinglius Ochinus Ierome of Prage Waldo Wicleffe Albigenses Berengarius and to rise to the Heretikes of higher tymes as Acrius Iouinian Manicheuâ— and the rest it is certaine that all these wâ—re Originally Catholikes and by introduciâ—g of some Nouelismes did depart from the Catholike Church That all these and all such others as might be alledged were originally Catholikes is demonstratiuely proued from the implicite Confessions of the learned Protestants themselues acknowledging the Inuisibility of their owne Church for so many ages together Thus for example writeth Sebastianus Francus the Protestant as aboue is sâ—ewed For (u) In Ep. de abrogandis in vniuersum omnibus Statut. Eccles certaine through the worke of Antichrist the externall Church together with the fayth and Sacraments vanished away presently after the Apostles departure and that for these foureteene hundred yeares the Church he meaning his owne Protestant Church hath not beene externall and visible with whom agreeth D. Fuâ—ke saying The (x) Fulke in his answere to a CouÌ„terfeyte Cathol p. â—i Church decâ—yed immediatly after the Apostles dayes Furthermore to enlarge my selfe in the Protestants Confession herein M. Perkins the Protestant sayth thus Before (1) Perkins in his Exposition of the Creed p. 400. the dayes of Luther for the space of many hundred yeares an vniuersall Apostasy ouerspread the whole face of the earth and that our Church was not then visible to the world M. Napper in like manner thus writeth God (2) Napper vpon Reuel in c. 11. 12. l. 2. c. 2. p. 25. hath withdrawne his visible Church from open assemb ies to the harts of particular godly men c. during the space of 〈◊〉 hundred sixty yeares the true Church abyding â—â—tâ—nt inuisible But M. Brocard conâ—esseth further in these words During (3) Broc vpon the Reuel p. 1â—0 euen the second and third age meaning after Christ the true Church of God and light of the Gospell was obscured by the Roman Antichrist himselfe I â—ill here conclude with D. Downam thus aueâ—ring The (4) D. Down lib. de Antichrist Generall defection of the Visibâ—e Church foretould 2. Thessal 2. begun to worke in the Apostles tymes So luxuriant are the Protestants in confessing the Inuisibility of their owne Church for many ages together So as we see that by the Confession of these learned Protestants it is cleere that all the former alledged Protestants or any others which could be though falsely suggested for such were Originall Catholikes Now I hence conclude that if on the one syde it be proued that euery Protestant did Originally come out and departe by venting of some Protestanticall Positions from our Catholike Church afore enioying a Priority of Being and that on the othersyde our Aduersaries cannot shew any visible Society of men professing the true Christian fayth from which as more ancient the present Roman Religion departed as it is impossible for them to do I say I hence conclude that our Catholike fayth is most ancient and therefore true and Protestancy in respect thereof but late Innouations and therefore false Animaduersion LXXXIX I Will here rest in some Animaduersions touching the Doctrine of the Reall Presence And touching the saluing of the Difficulties thereof we are to recur to Gods Power which may in part be explicated in these ensuing Propositions The first Proposition God is able to do euery thing which Mans vnderstanding is able to conceaue The Reason hereof being in that Ens Verum in generall are the Obiects of our mind and therefore what may be conceaued or vnderstood may really exist and consequently be performed The second proposition All Christian Philosophers affirme that not only things which man is able to apprehend in his mind but also many other things incomprehensibâ—e in mans vnderstanding God can effect forseing say they that Totum Ens is Intelligible and to be conceaued and that which is not Ens cannot be conceaued and that the imbecility of Mans vnderstanding is such that it supposeth many things cannot exist or be and consequently cannot be apprehended by the vnderstanding which may indeed exist and so may be performed by God Therefore say they that things incomprehensible in
Body and that Christ was true Man Thus far Osiander of the Albigenses in the place cited in the margent I will conclude with Berengarius who liued anno 1051. who is challenged for a (z) Act. Mon. pa. 23. Protestant for his deniall of Transubstantiation though he after recanted this his Heresy Now Berengarius did hould diuers Heresyes so as the ProtestaÌ„t Oâ—eolampadius (*) In Oecolam Swinglij Epistolis l. 3. pag. 710. thus writeth of him Berengarius nonnulla affirmat aduersus Baptismum parnulorum Coniugium Againe Damnata est Berengarij opinio Sacerdotio Christiano parum nimis tribuenâ— Thus farre of all these former Heretykes to wit Hus Wicleff Waldo and the rest whereby the indifferent Reader may rest assured that they cannot with any iust shew of Reason and iudgemeÌ„t be alledged for Protestants as our Aduersaryes are accustomed to alledge them for the prouing of the visibility of the Protetestant Church in former Ages Animaduersion CIV ADmitting for the tyme that all these former Innouatours were entyre ProtestaÌ„ts in all Poynts not comparting with the Catholikes in any poynt of the Roman Religion Admitting also that not any of them did hould any one explorate Heresy by all sydes condemned yet are the examples of them most insufficient for the supporting of the Protestants Churches visibility My Reasons are these First The Scriptures (a) Esay 60. 40.1 Timoth. Eph. 4. besydes many other do proue that the Church of Christ must not at one only tyme or other but in all tymes and in all ages without the least interruption or discontinuance much lesse without interruption of many hundred yeares together be most visible and conspicuous This being granted I then demand what Protestants can be alledged liuing betweene Anno six hundred and seauen and anno 1220. Heere are about six hundred yeares betweene these two tymes during all which period as also for euery yeare thereof our Aduersaryes stand obliged to alledge Protestants for the Continuance of the visibility of the Protestant Church But this they are not able to effect And therefore D. Fulke with iust cause thus complayneth of the Inuisibility of the Protestant Church (b) D. Fuâ—ke in his answere to a Counterfeyt Catholikâ— pag. â—0 The Church in the tyme of Boniface the third which was anno 607. was inuisible and fled into the wildernes there to remayne a long season Secondly All the former men I meane Husse Wicleffe Waldo c. were originally Catholikes and after by forging of new Doctrine they deuided themselues from the Church then in Being and so thereby they iustifyed in themselues those words of S. Iohn (c) Ioan. 9. They went out of vs. Now this departure or going out of the Church implyeth in lieu of the continuance and visibility of their Church an interruption discontinuance defection of their Church and consequently a want of the visibility of the said Church Since it infallibly proueth that the Doctrines taught by these Men after their departure were not taught by the Church afore in being For if they had bene taught by it these Men needed not to leaue the then knowne Church for their defending and teaching of the said Doctrines Thirdly The Protestants wiâ—l say no doubt that Husse Wicleffe c. did preach the word of God and administer the Sacraments Heare then I demand seing no man taketh to himself the honour of priesthood but he that is called (d) Hebâ— 5. of God as Aaron was Who then did call Husse Wicleff Berengarius the Waldenses c. to preach the Word and administer the Sacraments or by whom were they sent But here our Aduersaries are at a stand flying to an immediat imaginary and aëry Calling For thus doth Caluin seeke to salue this difficulty Quia (e) Lascit the Protestant reciteth this saying of Caluin lib. de Russor Muscouit c. religione c. 23. Papae tyrannide c. Because through the tyranny of the Pope true succession of ordination was broken of therefore we stand in need of a new Course herein And this function or calling was altogether extraordinary With whom agreeth M. Perkins saying The (*) M. Perkins in his works printed 1605. fol. 916. calling of Wicliffe Husse Luther Oecolampadius Peter Martyr c. was extraordinary An exorbitant and phantasticall Conceite Animaduersion CV THere are two Reasons among others which euidently proue that our Aduersaries are conscious and guilty of their owne Churches Inuisibility One in that they discouer a wounderfull reluctation backwardnes when they are pressed by the Catholikes to name the Protestants liuing in such and such ages sortably hereto we find D. Fulke thus to complayne Proferre (f) Fulke de succes Eccles p. 89. me iubes toto Orbe latitantes vah quam iniquum postulas Thou willest we to produce and name those men who did lye hidd throghout the World How vniust a thing dost thou here demand And D. Wotton complayning in the like manner thus concludeth Proue (g) In his answere to a Popish Pamphlet p. 11. you that our Religion was no where helds This stands vpon you to disproue which when you do by particular Records you shall haue particular Answere Then which what can be first more absurdly spoken as expecting record of things which neuer were in being He furthermore transferring the part of prouing vpon Catholikes to which himself and his fellows only stand obliged The second Reason discouering their tergiuersation herein is in that when they are prest to instance in Protestants for seuerall ages they in lieu of Instancing flye to the Scripture then disputing the true Church of Christ must euer be Visible but theirs is the true Church as is proued out of the Scriptures Therefore their Church was euer visible A most strang and despayring Circulation Animaduersion CVI. THe like guiltines of our Aduersaries is shewed touching the supposed change of the Fayth of the Church of Rome For though this if any such change were be to be proued as being matter of fact from History yet our Aduersaries disclame from all History herein For D. Whitaker thus writeth Jt is not (h) Whitak contra Duraeum p. 177. needfull to search out of Histories the beginning of this change And againe It is (i) Whitak contra Duraeum p. 478. sufficient by comparing the Popish opinions with the Scripture to discouer the disparity of fayth betweene them and vs And as for Historiographers we giue them liberty to write what they will Thus bringing the Question as they did aboue touching the visibility of the Protestant Church to the Scriptures and their owne interpretation of the said Scriptures Which disclaming of theirs from History herein is most vnusuall and vnaccustomed since it hath bene euer the Office of Historiographers generall Councells to register and record any new arising Heresy or change in Fayth and Religion Animaduersion CVII IT cannot be denied but that a Catholike may commonly become sooner
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
Some aduerse to Mans naturall propension as the Doctrines of Virginity Pouerty Obedience most of them consisting not only in an internall beliefe but euen in an externall action and operation and therefore the first entrance of them are become thereby most discernable Such are the Doctrines of praying to the Saints of praying vpon beades Pilgrimage single life in the Clergy and to omit diuers others all Monachisme And lastly some supposing their doctrine to be false subiect to externall Idolatry as the worshipping of Christ with supreme honour in the Eucharist Here then I conclude that if any man shall affirme that these Doctrines could stealingly creep into Gods Church without all resistance of its Pastous Doctours and Fathers and without any mention recorded of their first entrance that Man not only giues the lye openly to the Holy Scripture in seuerall place◠witnessing the contrary but that withall he ceaseth to be a man by loosing wholy the naturall light of all humane discourse and Reason Animaduersion CXVIII IT is most cleare that the Heresies rising in the beginning of the primitiue Church as the Heresies of the Valentinians Tationists Manichees Arians and diuers others as also the Heresies of the foresaid Heretikes before S. Gregories tyme are recordeth both by the ancient Fathers and euen by the Centurists our Aduersaries In lyke sort the Heresies of Berengarius Waldo Wicleffe c. are also registred That this is most true I proue from the Centurists who in the fift Chapter of euery seuerall Century from Osiander in his Centuries from Pantaleon the Protestant in his Cronology haue recorded all the said ancient Heresies And as for Berengarius Lanfrancus Guitmundus and Algeru◠make mention of his Heresy Waldo is recorded by (i) In his Catalog testium veritatis Illiricus as also by Osiander (k) In Epitom histor Eccles Wicleff by M. Fox as also by Stow and by Wicleffs owne writings as is aboue shewed This then being most true and indeniable I thus infer Seeing it is manifest that the Heresies rysing within the first foure hundred yeares the Heresies budding vp the next two hundred yeares the Heresies hatched in euery age during the last thousand yeares are most largly recorded partly in the wrytings of the ancient Fathers in particular and set Tracts against them partly in the Canons of Generall Councells condemning them partly by the obseruing diligence of Ecclesiasticall Historiographers whose designed labour is to transmit and commend ouer to after ages the true state of Christs Church in former ages and partly by the Protestants like endeauours who haue written seuerall Volumes of this very subiect Seing I say all this is manifest can it then enter into any brayne but to weene that so many Articles of the present Roman Religion being in number far more then all the aboue rehearsed in weight and consequence greatly exceeding them for diuersity of Countryes and Nations far further diuulged and spread then all or any of the former Heresies euer were most of these others being restrayned only to one Country or Nation could euer so vnespiedly infect the whole Church of Christ with their Contagion and worke a more notorious change therein then euer yet was wrought by all the Heretiks since Christs tyme put together And yet not one Father Pastour or Doctor of those times either to take notice of any of those supposed Heresies or knowing them not to impugne the first assaults by preaching or writing neither any one Ecclesiasticall History but to mention in their Histories any one of the said Articles or Innouations in fayth Can this I say be imagined or can it be in the power of man thus to create a new Religion at his pleasure without controule or discouery To mantaine this is to maintayne an assertion against all probability against all reason against all possibility Animaduersion CXIX THe Greeke Church hath beene for many ages emulous of the Church of Rome and therefore if the present Church of Rome had anciētly made any diuision or Schisme from the true Church of Christ the Grecian no doubt would haue been most apt to recōmend the memory of such a chāge in our Church to all after ages in their Historyes But no such records we find in any of their writings Yea the Grecians are so farre from that as that on the contrary side the present Church of Rome is able to specify and note out of most auncient and approued Authours the very tymes when the Grecians introduced those particular Opiniōs wherein at this day they dissent from our Roman and Catholike Church For example to insist in some few The Grecians deniall of their Obedience to the Church of Rome was first begunne by Iohn of Constantinople and was written against by Gregory (l) Greg. l. 4. Ep. 34. 36 the Great and Pelagius (m) Pelag in his Epistle vniuersis Episcopis Their deniall of the proceeding of the Holy Ghost from the Father and the Sonne tooke it beginning about the yeare 764. was gain-said and contradicted at its first rysing as (n) In System Theol. p. 68. Kekermanus a Protestant witnesseth Their Deniall of Prayer for the Dead was begunne by Aerius and impugned by Epiphanius (o) Epiph Haeres 75 and Austin (p) Aug. Haeres 53 Finally their bringing in of Leauenes Bread by the Grecians in the celebration of the Eucharist was first begunne about the yeare 1053. as appeareth out of the wrytings of Leo (q) In Epist ad Michael Episcopum Constan. cap. 5. the Nynth and the (r) Cent. 11. cap. 8. Centurists Now heere I demand Can it be imagined that these Innouations of the Grecians being few in number could be so precisely contradicted gain-said and left registred to all Posterity and yet this supposed chāge of the Church of Rome consisting in bringing in of farre more Articles in number and as of great consequence should neuer be noted nor impugned by any one Doctour or Father nor recorded nor obserued by any one Historiographer the said Fathers and Historiographers liuing in the very same Ages wherein this supposed alteration is said to haue happened Animaduersion CXX IT is certaine that what generall propension Nature or rather God himselfe by Nature as by his Instrument hath ingrafted in all mē the same is in it selfe most true certaine and warrantable since otherwise it would follow that God should insert in the Soule of Man idly vainly and as directed to no end certaine naturall impressiōs and instinctions which to affirme is most derogatory to his diuine maiesty and wisedome and repugnant to that auncient receaued Axiome God and Nature worke nothing in vayne Now to apply this against our Neutralists in Religion who thinke a Man may be saued in any Religion We fynd according hereto both by History experience that diuers zelous and feruent professours of all Religions whatsoeuer both true and false haue beene most ready to expose their liues in defence of
done but that which is donne cannot be vndone though it be done freely and contingently Therefore it may be concluded that the Prescience of God imposeth not a necessity to things as foresight or foreknowledg is considered in it selfe neither as it is considered to be the Prescience of God This is proued for as God doth foresee what men will do so he also foreseeth what himselfe will doe but the Prescience of God doth not force God that he will worke or do any thing therefore by the same reason his Prescience doth not force men In like manner the Protestants obiect that Gratia efficax which we Catholikes do grant that it is giuen to diuers men doth destroy Freewill To this I answere with S. Austin that this Gratia efficax hath indeed an infallible certitude but yet hath no necessitude but only ex hypothesi and in this respect it doth not hinder the Freedome of mans Will for though certaine it is that this Gratia efficax will not be reiected yet it is as certaine that it may be reiected And therefore this efficacious grace where it is giuen doth no more induce a necessity or hinder the Freedome of the will then the Prescience or foreknowledg of God doth Animaduersion CXXXVI SOme of our Aduersaries and particularly Luther as is aboue said do thus write The ten (p) Luther ser de Moyse Commandements appertaine not to Christians And againe The ten (q) Fox Act. Mon. p. 1335. Commandements were giuen vs not to do them but to know our Damnation and to call for Mercy And yet more plainly D. Willet writeth The Law remayneth still impossible to be kept by vs through the weaknes of our flesh Neither (r) Willet in Synops Papism pa. 564. doth God giue vs ability to keepe it but Christ hath fulfilled it for vs. Thus these men seeke to free vs from keeping the CoÌ„mandements because say they Christ hath kept them for vs. And may not any man conclude from the same ground that we Christians are not bound to pray at any tyme or to practise Vertue and Piety because Christ hath prayed for vs all and liued a most holy life for vs all Such incentiues to all vice and turpitude in conuersation doth this doctrine beget in the belieuers thereof and therefore the lesse wonder that we find Luther thus to write A (s) Luth. tom 1. wittenberg de captiuit Babilon fol. 74. Christian man is so rich that although â—e would he cannot loose his Saluation by any sâ—nne how great soeuer vnlesse he will not belieue Animaduersion CXXXVII IN setting downe the necessity of the euer Visibility of Christs Church I will not so much insist in the Scriptures or in the authority of the Fathers confirming the same as in the true and ingenious acknowledgment of the learned Protestants thereof which being here once expressed then I will draw a most dangerous and irrepliable inference to the mayne ouerthrow of the Protestants Church Well then to beginâ— We find Caluin thus to write Nan (t) Inst. l. 4. c. 1. Sect. 4. is visibili Ecclesia c. Extra cuius gremium non est speranda peccatorâ—m remissio Out of whose besome we cannot expect any remission of sinneâ— Hâ—nnius giueth his sentence in these words God (u) In his Treatise of Eâ—â—â—will pa. â—1 in all times hath placed his Church is a high place and hath exalted it in the sight of aâ—l â—eople and Nations Iacobus Andraeas that famous Protestant We (x) In his booke against Hosius pag. 210. are not ignorant that the Church must be a visible CoÌ„pany of teachers and hearers Melancthou is most luxuriant in his Sentences of this point who thus writeth Necesse (y) Melanct in Concil Theologi â—art 2. est fateri esse visibilem Ecclesâ—am c. It is necessary to confesse the Church to be visible Whither tendeth then haec portentosa Oratio this monstrous Opinion which denieth the Church to be visible And in another place this Protestant thus further discourseth Whensoeuer (z) In loc com â—dit 15â—â— c dâ— Ecclâ—s we thinke of the Church let vs bâ—hould the Company of such men as are gathered together which is the visible Church neither let vs dreame that the Elect of God are to be found in any other place then in this visible Society c. Neither let vs imagine of any other inâ—isible Church Briefly the said Melancthon vrging seuerall texts of Scripture in proofe of the Churches visibility sayth (a) Melanct vbi supra Hi simâ—â—s loci c. these and such like places of Scripture Non de idaea Platonica sed de Ecclesia visibili loquuntur D. Field thus writeth The (b) Lib. 1. of the Church c. â—0 pag. 19. Persons of whoÌ„ the Church consisteth are visible their profession knowne euen vnto the prophane c. I will conclude with D. Humfrey thus teaching Cur (c) D. Humfrey in his Iesuitis part 2. cap. 3. anxiè curiosè probant quod est à nobis numquam negatum Why do the Papists so painfully seeke to proue that which we neuer denyed And then after he sayth Non enim clunculâ—rij secâ—stus connoçationes sâ—nt Christianae The Society of Christians are not secret meetings And then there speaking of the Church militant he further thus sayth Oportet Ecclesiam essâ— conspicuam Conclusio est clarissima It is a manifest Conclusion that the Church is to be conspicuous and visible Thus far of the learned Protestants confessing the truth touching the euer necessary and vninterrupted visibility of the Church of Christ Now the Deduction which I draw from the premisses is this That seeing the Church of Christ must euer be conspicuous and visible And further seeing that the Protestant Church hath beene wholy latent and inuisible according to the iudgment of some Protestants for the space of this last thousand yeares but by the acknowledgment of other learned Protestants during these last thirteene or foureteene hundred yeares as aboue I haue set downe in our Aduersaries literall authorities and sentences acknowledging so much what other thing then can result out of our Aduersaries owne positions but that the Protestant Church through want of a necessary and vninterrupted visibility is not the true Church of Christ Animaduersion CXXXVIII THat Luther was an Enemy to the Diuinity of Christ and the Blessed Trinity is aboue shewed In this Animaduersion Caluin shal be charged with the like impiety This I proue in that Caluin labours to auoyd detort all such chiefe places of sacred writ as the Ancient Fathers were accustomed to alledge in proofe of Christs Diuinity Now first I will set downe his owne words against the B. Trinity whereof he thus sayth Haec (d) In Ep. 2. ad Polonos in tract Theolog. p 796. precatio Sancta Trinitas vnus Deus miserere nostri mihi non placet barbariem â—mnino sapit This prayer Holy Trinity one God â—aue mercy
vpon vs doth not please me for it tasteth of Barbarism Now to come to the text impoysoned by his Constructions and first that markable passage J and (e) Ioan. 10. the Father are vnum vz. one thing euer mainly insisted vpon by the Ancient (f) Chrysost in hunc locum Austin in hunc locum many others Fathers against the Arians for proofe of the Diuinity of Christ is thus auoyded by Caluin (g) Caluin in Ioan. ca. 10. Abusi sunt hoc â—xo Veteres vt probarent Christum esse Patri Homousion neque enim Christus de vnitate sùbstantiae disputat sed de consensu The ancient Fathers haue abused this place to proue that Christ is Consubstantiall to his Father For Christ here disputeth not of the vnity of Essence but of the vnity of Consent and will Againe that passage There (h) 1. Ioan 5. be three that giue testimony in Heauen the Father the Word and the Holy Ghost and these three be one Which text the ancient Fathers euer expounded of the Trinity Caluin thus answereth Quod (i) Caluin in hunc locum dicitur tres esse vnum ad essenâ—iam non refertur sed ad consensum potiùs That is where it is said these three are One these words are not to be referred to One in respect of Essence but rather of Consent In like manner that place Thou (k) Psal 2. art my Sonne bodie this day I haue begotten thee Calâ—iâ— (l) In Psalm 2. interpreteth with the Arians against the Diuinity of Christ This point I meane of Caluins interpreting the chiefe passages of Scripture euer vrged by the Ancient Fathers for proofe of Christs Diuinity with the Arians to impugne Christs Diuinity is so câ—eere and confessed as that Aegidius Hunnius a most markable and learned Protestant writeth a booke against Caluin of this subiect thus entituling it Caluinus Indaizans hoc est Iudaicae glossae corruptelae quibus Joannes Caluinus illustrissima scriptura sacra loca testimonia de gloriosa Trinitate c. detestandum in moâ—um corrumpere non exhorrait With this blaspheâ—y against the Blessed Trinity Caluin is further charged by Conradus (m) In Theolog. Caluinist l 2. fol. 38. 39. sequent Sclusselburg by (n) In his Admonit de Arianis Pelargus by Stancarus (o) Scâ—nkarus contra ministros Geneuens Tyguriâ—oâ— and lastly by Ioannes Mathaeus all eminent Protestants which Mathaeus did write a booke against Caluin for teaching Arianisme stiling it de Cauendo Caluinistarum fermento c. Animaduersion CXXXIX FRom the confessed Inuisibility of the ProtestaÌ„t Church during so many ages aboue granted it is proued that the Protestant Church is not the true Church of Christ by this Medium following The Prophesyes do fore shew that the Church of Christ in the tyme of the New testament shall conuert to its faith the Gentils their Nations and kingdomes thus accordingly we read Esay to fortell of the Church (p) Esay c. 60. vide etiam cap. 54. The Iles shall waite for thee meaning the Church Their kings shall minister vnto thee and thy Gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils with whom accordeth the Roiall Prophet speaking in the persoÌ„ of the Church (q) Psal 2. I will giue thee the Heathens for thy inheritance and the ends of the earth for thy possession That these places of Scripture besydes diuers others are vnderstood of the enlargement of Christs Church and the coÌ„uersion of kingdomes and nations vnto it is warranted by the acknowledgement of (r) Oâ—colamp vpon Ieremy Occolampadius (s) In his defâ—nce p. 400. D. Whitguist D. Whitaker (t) In his answere to M. William Reynoâ—â—â— and others as also by the Annotations of the Protestants owne English (u) Printed in the yeare 1576. Bibles Now for proofe that the Protestant Church neuer yet conuerted any Gentils or Heathen Kingdomes and Nations to its fayth we will begin first from Luthers tyme and so ascend by degrees vp to the Apostles And first from Luthers days to Gregory the Great or Boniface the third which contayneth a thousand yeares it is euident that during all this tyme the ProtestaÌ„t Church remained wholy Jnuisible as is aboue demonstrated from the acknowledgments of Protestants and therefore could not conuert any Countryes or Kingdomes to its religion Againe touching all these Countryes here expressed to wit The Danes (x) Cant. 8.9 10.11.12.13.14.15 Morauians Polonians Slauonians Bulgars Hunnes Normans Bohemians Noruegians Saxons Germans and diuers others here omitted the Conuersions of all these happened within this last thousand yeares and therefore were conuerted by the Church of Rome and to the present Roman fayth euen by free acknowledgment of the Magdeburgians or Centurists according as the Bishops of Rome liued within those seuerall ages Neither can our Aduersaries name any one Heathen Country in Christendome conuerted to Christianity by the Protestant Church And hence it ryseth that D. Whitaker doth stile the Conuersion of all the former Countryes as granting them to be conuerted to our present Roman fayth impure (y) Whitak l de Eccles contra Bellarm. § 336. and corrupt Conuersions Now to ascend from these last thousand yeares vpwards to the other next three hundred yeares I meane to the dayes or the first Christian Emperour during the space of which three hundred yeares no Countryes or Kingdomes were conuerted at all to Christian Religion either by Catholikes or any others for it is euident that in those daies there were no Kings professing the Christian Religion the Emperours of the East only excepted among whom some were false (z) As Valens Constantius constans Christians as being defiled with Arianisme others (a) IuliaÌ„ Apostates Now concerning the tyme it selfe of Constantine it is so certaine that neither himself nor any Country by his meanes was conuerted to the Protestant Religion as that the Magdeburgenses all Protestants recording the state of the Church in Constantynes tyme do charge Constantine with all our Catholike points at this day professed by the Church of Rome styling them The (b) Cent. 4. Errours of Constantine and of his Age. Now to ryse higher in tymes to wit from the tymes of Constantine to that of Christ our Sauiour it is witnessed by all Historiographers that the Church of God was in such violent Persecutions as that it had no meanes to inlarge it selfe by conuerting to it Kings or Kingdomes and if it had at that tyme conuerted any yet the Question would then follow whether such a Conuersion had beene made to the Protestant or to the Roman Church But the euidency of this point appeareth both from the writings of the Protestant Deuines of Wittenbâ—rg (c) In the booke Disputationes c. as also from the testimony of D. Barlow who thus discourseth hereof (d) Barlow in his defence
Priests of the Old Law or the High Priests now haue after the establishment of Religion beene sometimes wicked Men or not but the touch of the Question here issuable is whether the truth of Religion hauing beene extinct as is supposed or to the World latent and inuisible for so many hundred yeares as is in this Treatise confessed by our Aduersaries to haue beene extinct and inuisible may with any probability be thought to be reuealed or restored to the world by men of flagitious and wicked Liues I meane by Luther Swinglius Caluin (2) Caluin charged with Sodomy by the publike records of the City of Noyon in FraÌ„ce yet extant and by Conradus Schlusselburg a Protestant in Theolog Caluinist printed 1594. l. Law 1. fol. 72. and Beza (3) Beza charged with Sodomy by the fore said Schlusseiburg vbi suprà and l. 1. fol. 9â— Hessbusius a Protestant in his booke entituled Verae sanâ— Confessionis c. both which last two are condemned of the execrable Sinne of Sodomy euen by other Protestants their brethren And heere the doubt or Question resteth Animaduersion CXLVI THe Prophet speaking with difference of the Synagogue of the Iewes in the Old Law and of the Church of Christ in the Neâ— thus writeth The glory (4) Aggeus â— of this last houâ—â— meaning the Church of Christ shal be greater then the first with whom conspireth the Apostle saying with reference to the Iewish Law and the Law of Christ (5) Hebr. 8. Christ is a mediatour of a better Testament which is established vpon better promisses Now from these passages of Scripture I demonstratiuely deduce that the Protestant Church is not the true Church of Christ since touching its visibility it is much inferiour to the Synagogue of the Iewes I meane which is a Circumstance here chiefly to be obserued euen since the comming of the Messias which was the appointed tyme of the Synagogues Decay and the Christian Churches increase For it is fully confessed heretofore that for the thousand yeares last before Luther or rather some seuerall ages more before the said thousand yeares the Protestant Church hath continued vnknowne latent and inuisible Whereas on the other part it appeareth by sufficient authority of Histories in all tymes that the Jewes during all those ages and euer since Christs tyme haue had their Synagogue though vnder some kind of restraint yet dispersed knowne and Visible in the most notable Prouinces of the world as Greece Italy Spayne France Germany England c. And thus we see that the scandall or scruple hence arysing hath beene an argument for some Protestants to apostatate from Christian Religion and to become Iewes as Bernardine Ochine Neuserus chiefe Pastour of Heidelburg and others as I haue shewed elswhere since these men altogether reiecting the Catholike Church as false and Idolatrous did well obserue that the former Prophesy of the Visibility of the Church of God was not fullfilled in their Protestant Church Animaduersion CXLVII YF we might rest vpon the seuerall iudgments of the Protestants it would follow that most of the chiefest Controuersies betweene vs and them should be but points of Jndifferency and the contrary houlding them off either syde should not be preiudiciall to Mans Saluation which course is indeed to introduce a Neutrality of Religion or rather a contempt of all Religion I will exempâ—ify in diuers particulars And 1 first concerning satisfaction and merit of works D. Whitaker thus writeth The (6) Whitak contra Rat. Camp p. 78. and in his answere to M. William Reynolds cap. 6. pag. 135. ancient Fathers thought by their externall discipline of life to pay the paynes due for sinne c. Which though it be an errâ—ur yet were they notwithstanding good Men and holy Fathers Therefore I conclude their beliefe and practise of the said points were no hindrance to their Saluation 2. Touching the Popes primacy thus fauorably Melancthon writeth thereof The (7) In his Ep extant in the Book entituled Centuria Epistol Theolog. Epist 74 Monarchy of the Bishop of Rome is profitable to this end that consent 〈◊〉 be retayned Wherefore an agreement might easâ—ly be established in this Article of the Popes Prâ—macy if other Articles could be agreed vpon Touching our Lady being preserued froâ— Originall Sinne and worshipping of Jmageâ— M. Bunny thus writeth In these (8) Bunny in his pacification sect 17. pag. 104. or suâ—â— like whosoeuer will condemne all those to be noâ— of the Church that are not fully persuaded therein as we are c. committeth an vncharitabâ—â— part towards his brethren 4. Concerning receauing vnder one or both kinds Luther thus teacheth Si (9) Luth. de vtraque specie Sacramenti veneris ad locum vbi tantuâ— vna species ministratur cum alijs vna tantuâ— specie vtere c. 5. Concerning the Doctrine of the Reall Presence D. Reynolds sayth The (10) Reynolds in his fifth Conclusion annexed to his Conference pag. 722. Doctrine of the Reall Presence is but as it were the grudging of a litle ague if otherwise the party hould the Christian fayth 6. Of Inuocation of Saints D. Goad (11) In their Disputation had in the Tower wiâ—h F. Campian the 1. dayes Conference Arg. 8. Rat. 11. 111. D. Fulke affirme that it doth not exclude from being members of the Church c. 7. of Honoring Saints Relikes and Prayer for the dead M. Spark thus discourseth We are (12) Sparke in his answere to M. Iohn d' Albines pag 382. not so hasty to pronounce condemnation of any such Errours for you know well inough that we make not these matters such as that either we thinke that all must be saued that hould the one way or all condemned that hould the other 8. Of Freewill and prayer for the Dead and some other points M. Cartwright thus censureth The Indifferency (13) Cartwright in his Reply p. 14. Sect. 1. â— of the Doctrines of Freeâ—â—â—l prayer for the Dead a number of others necessary Doctrines is such wherein men being â—â—sted haue notwithstanding beene saued 9. Lastly concerning Masse Luther thus writeth Priuate Masse (14) Luther in Colloq Germanicis ca. de Missa hath deceaued many Sâ—incts and earryed them away into Errour frâ—m the tyme of Gregory for 800. yeares Thus far for a tast touching many points euen of greatest consequence betweene the Church of Rome and the Protestants houlden by the Protestants to be of that Adiaphorous indifferent Nature as that the belieuing of them or deniall of them is no hinderance to the Saluation of the Soule So ready we fynd euen the most learned Protestants against the Nature of true fayth and of the practise of the primitiue Church to dogâ—etize a Neutrality of Christian Religion Animaduersion CXLVIII THe Antimoni who denied the Law of Moyses and the Libertines who teach all sensualicy all most impure wicked Heretikes may in a true iudgment be rightly said
â—â—gurae illae verborum offendunt Jndurabo Coâ— Pharaonis similes Certum ect enim Hebraâ—â—phrazi significare Permissionem non voluntatem efficacem That is these formes of words 〈◊〉 not offend vs for it is certaine that in the Hebrew phraze they signify only permission and nâ—â— any efficacious will Add hereto how repugnant our Aduersaries exposition of this 〈◊〉 diuers other such Texts is to the words of God deliuered by Ezechiell cap. 33. which words may serue as a Syntax or Comment to paraphraze al the threatning passages set downe in Scripture against Sinners and against the doctrine of Reprobation shewing that all such comminations are only Conâ—â—tional Thus then Ezechiel in the Person of God Si dixero impio c. Yf J shall say to the wicked Thou shalt dye the death and he do pâ—â—nance for his Sinne and do Judgment and Iâ—stice liuing he shall liue and shall not dye Animaduersion CLI THe example of Elias is much prostituted by our Aduersaries for the warranting of their owne Churches Inuisibility for so many ages but how impertinently it is vrged obserue what followeth First I say this example maketh wholy against the Protestants seing the words of Elias Relictus sum (27) Reg. 1. solus were not spoken generally of all the Iewish people but only in regard of the Country of Israell and accordingly God answered the complaint of Elias with restraint to that only Country the Scripture saying immediatly after I haue left to me in Jsraell seauen thousand which haue not bowed vnto Baal Add hereto that in those very tymes the Church did greatly florish in the adioyning Countryes of Iuda as was to Elias then knowne and visible vnder the reigne of Asa and Iosaphat And thus is this obiection so much prized by diuers of our Aduersaries answered by (28) In corpore Doctrinae pag. 530. Melancthon Enoch (29) In his Soueraigne remedy pag. 17. Clappam Againe admitting these seauen thousand were vnknowne to Elias yet followeth it not that they were vnknowne to all others at that tyme Much lesse then is this example of force to proue that the Church of God may be latent and inuisible for many hundred yeares together not to one Elias only but to the whole World But for a further discouering of the weakenes of this Example let vs grant for the tyme that the Iewish Synagogue was in the dayes of Elias wholy inuisible yet is this example most defectiuely alledged as applyed to the Church of Christ Since the predictions and promisses made to the Church of Christ whose (30) Hebr cap. 8. testament is established in better promises are far greater and more worthy then those of the Iewish Synagogue Againe the foresaid Example doth not extend to the whole Châ—rch of God before Christ but only to the Iewish Synagogue as being a part or member therof for besides the Iewes there were diuers others faythfull as Melchisedech Cornelius the Eunuch of the Queene of Candace c. Thus far in solution of this obiection Animaduersion CLII. OVr Aduersaries do first teach that concerning Matter of fayth they are to belieue nothing for certaine but only the holy Scripture Secondly they teach that (31) So writeth D. Reynolds in his Conference with M. Hart. pa. 68. it is not the shew but the sense of the worâ—â— of Scripture that must decide Controuersies And that herein the Scripture doth not instruct them of it self but by certaine meanes as M. Hooker (32) In Eccles Policy l. 2 pa. 116. affirmeth Thirdly these Meanes are affirmed to be the reading (33) These meanes are set downe by D. Reynolds in his Conference p. 83. 84. sequentib and by D. Whitaker de sacra scriptura p. 521 522. 523. thereof the Conference of places the weighing of the circumstances of the Text skill iâ— tongues diligence and prayer Fourthly they affirme that these being Actions on their behalfe are but humane Endeauours and such wherein euery man without extraordinary priuiledge from God is subiect to Errour Fiftly they teach that these meanes according to the Nature of themselues afford a necessary doubtfulnes and vncertainty of opinion and therfore D. Whitaker thus writeth hereof Qualia (34) D. Whitak de Eccles contra Bellarm. Controu 2. q. 4. p. 227. illa media sunt talem ipsam interpretationem esse necesse est at media interpretandi loca obscura sunt incerta dubia ambigua Ergo fieri non potest quin ipsa etiam interpretatio incerta sit Si incerta tunc esse potest falsa Thus D. Whitaker discourseth of the foresaid meanes of interpreting the Scripture Now these being the confessed grounds and principles of our Aduersaries Doctrine they do appeare to be no other but as it were linked chaynes or naked connexions of vnauoydable vncertainty which point appeareth more fully from the example of Luther Swinglius Caluin all who vanted that they did vse the foresaid meanes in interpreting these few words Hoc est corpus meum and yet the end was that they deliuered mere contrary constructions of the said words so as supposing one of their constructions to be true it followeth necessarily that the other Construction is false Animaduersion CLIII THe Absurdities necessarily accompaning the doctrine of the Pope being Antichrist are many and great For the more cleere vnderstanding whereof we are here to repeate what was aboue deliuered vpon other occasions First then Luther thus writeth We (35) Luth lib. contra Anabaptist Confesse that there is vnder the Papacy most of the Christian good yea rather all the Christian Good and that from thence it came to vs. Verily we confesse that in the Papacy thâ—â—â— is true Scripture true baptisme the true Sacrament of the Altar the true Kâ—yes of Remission of sinnes c. Yea further that there is in the Papacy true Christianity or rather the true Kernâ—â— of Christianity Thuâ— fâ—r Luther with whom to omit diuers other Protestants D. Doâ—â— conspireth saying (36) D Doue in his persuasion to English Recusants pag. 23. We hold the Creed of the Apostles of Athanasius of Nice of Ephesus of Constantinople and the same Bible which 〈◊〉 receaued from them Now marke the ineuitable absurdity rysing from the premisses Yf the Pope being the head of the Papacy 〈◊〉 Antichrist as our Aduersaries do dreame doth it not then inauoydably follow that with Antichrist there is all the Christian Good that from Antichrist the Protestants receaue the true Scripture true Baptisme the true vse of other Sacraments to wit of the Altar and Absolution of our sinnes Finally that from Antichrist they receaue the Apostles Creed and the other Creeds aboue specifyed What impossibilityes are these and is not this potentially and implicitly to turne Christ into Antichrist Againe the Scripture prophesyeth that the Church of Christ as I haue shewed aboue shall conuert Kings and Kingdomes of the Gentills vnto it according to those words of Esay speaking of the
exhort the Reader to the perusing of the foresaid Booke Animaduersion CLXI GRammaticall and literall construction of the words of Scripture is euer houlden the best and securest euen in the iudgment of our learned Aduersaries for thus D. Whitaker writes of this point Qui (58) Whitak de sacra scriptura coÌ„tra Bellarm controu 1. q. 4 pa. 381. potest Grammaticum sensum Scripturae vbique assequi is optimè proculdubio Scripturas explanabit atque interpretabitur And Melancthon accordeth thereunto saying (59) Melancth l. 1. Epist. Iusto Ionae pag. 455. Multas magnat res antea inuolutas Syntaxis profert expouit The syntax doth explayne many things afore inuolued with difficulties Lastly to omit others (60) Zanchius de sacra scriptura p. 388. Zanchius the great Protestant much relyeth vpon the Grammaticall and Literall sense of the Scripture Now this principle and ground being granted as in reason it ought to be how great is our Aduantage herein against our Aduersaries who reiecting the Grammaticall and literall Sense of the passages of Scripture by vs insisted vpon do euer seeke to interpret them figuratiuely or allegorically For Example we rest in the Grammaticall sense and construction of that passage This is (61) Mat. 16. my body c. This is my bloud c. In like sort for the Primacy of Peter we vrge the literall sense of that passage Thou (62) Mat. 16. art Peter and vpon this Rock I will build my Church and the Gates of Hell shall not preuaile against it Also for remission of Sinnes by man Whose sinnes (63) Ioan. 20. you shall forgiue they are forgiuen them and whose sinnes you shall retayne they are retayned And more touching works Do you not see that (64) Luc. 3. man is iustifyed by Works and not by fayth only Finally to omit infinit other testimonies that perspicuous place for remitting of Originall sinne by Baptisme Except a man (65) Ioan. 3. be borne againe of Water and the spirit he cannot enter into the Kingdome of Heauen In all which places we do vrge the Grammaticall playne and literall sense whereas our Aduersaries seeke to expound all the said diuine Authorities by figures and Tropes Add hereto that the Protestants in their vrging of Scripture against vs do for the most part alledge it not in its literall or immediat Grammaticall sense but in some secondary sense seconded by Inferences and deductions at most but probable though often absurd and false Animaduersion CLXII THe prayses giuen to S. Austin by the Protestants are most great For first Luther thus speaketh of him Since (66) Luther in tom 7. wittenb fol. 405. the Apostles tymes the Church neuer had a better Doctour then S. Austin And againe After the (67) Luth loc com class p. 45. sacred Scriptures there is no Doctour in the Church who is to be compared to Austin D. Fyeld thus extolleth him Austin the (68) Of the Church l. 3 fol. 170. greatest of all the Fathers and worthiest Deuine the Church of God euer had since the Apostles times D. Couell Austin (69) D. Couell in his answere to Iohn Burges p. 3. was a man far beyond all that euer went before him or shall in likâ—lyhood follow after him both for Diuine and humane learning M. Forrester a Protestant styleth Austin That (70) â—orrester in Monas Tessagraphica c 〈◊〉 proaemio par 3. Monarch of the Fathers S. Austin Gomarus another Protestant thus celebrateth S. Austin (71) Gomarus in his spec verae Ecclesia p. 96. Austin of all the Fathers is houlden most pure in thâ— opinion of all Finally Caluin thus writeth Austin (72) Calu. Instâ—â— l. 3 cap. 3. sect 10. only is sufficient to shew the iudgment of the ancient Church Now in this next place let vs take a view of what Religion S. Austin was I meanâ— whether a Papist as we are termed or a Protestant and this euen from the writingâ— and Confessions of the Protestants themselues And first in proofe that Gods foreknowledge doth not necessitate or restrayne the 〈◊〉 in her actions contrary to the Iudgâ—ent of most Protestants Saint Austin is so â—â—ll therein that Polanus (73) Pol. in his Symphonia c. 2. p. 114. the Proteâ—â—ant alledgeth seueral authorities out of Austin in defence thereof 2. Touching the induration of Pharoes hart â—y God S. Austin teacheth that this was â—nly through Permission and not through â—y Positiue actuall working of God and â—â—erefore this Father is reprehended by Calâ—â—s saying (74) Caluin Inst. l. 2. c. 4. sect 3. Austin was not free from that â—â—erstition where he sayth that Induration â—iâ—â—ration pertaine not to the working of God â—â—to his foreknowledg â— S. Austin is so expresse and euident that Gods Commandements are not impossible that â—elancthon forbeareth not to confesse and â—prehend to vse his owne words Imagiâ—â—tionem (75) Melancthon l. 1. Ep. p. 290. Augustini de impletione legis 4. S. Austin taught that Christ from his â—atiuity was free from Ignorance This is â—â—nfessed by Danaeus the great Protestant 〈◊〉 these words (76) Danaeus respons ad Bellarm. ad 2. Controu c. 1. p. 145. Austin l. 2. c. 29. de pec 〈◊〉 denyeth Christ to haue taken Childrens inâ—â—nities and ignorance which to be false with â—â—ue of so great a man J haue shewed before 5. That Christ after his Death descended inâ— Hell Doctour (77) Bilson in his Suruey of Christs suffering pag. 616. 598. 599. Bilson produceth teâ—â—monies out of S. Austin in proofe thereof 6. That Christ penetrated the Dores when 〈◊〉 came to his disciples so as his body at â—ut tyme was without all circumscription (78) RuÌ„gius in disput 11 ex Epist. ad Cor. 1. fol. 83. Rungius the Protestant affirmeth it to be the doctrine of S. Austin 7. That the Blessed Virgin Mary was assumpted vp into Heauen according to the iudgment of Austin is confessed by the Centurists who professing to set downe a Catalogue of Bookes written by S. Austin do number and place among his other Bookes (79) Centur 5. c. 10. col 1122. one booke thus entituled De Assumptione Viâ—ginis Mariae l. 1. 8. In like sort the Centurists do alledge confesse out of S. Austin touching the Blessed Virgin being free from Originall sinne in this manner As (80) Centur 5. c. 4. col 499. touching Originall sinne forasmuch as concerneth Mary Austin writeth Excepting the holy Virgin Mary of whom in honour of our Lord when we treat of sinnes J will haue no question at all c. This therefore Virgin Mary excepted c. Thus much do the Centurists alledge out of S. Austin 9. That Austin taught that the Blessed Virgin vowed Chastity is confessed by D. Fulke who most scornfully chargeth S. Austin therein with a Non (81) Fulk against the Rhemish Testament in Luc c 1. sequitur saying although S. Austin gathered she vowed
Virginity yet it followeth not c. 10. That the Scriptures are to be discerned so far as coÌ„cerns our taking notice of theÌ„ by the authority of the Church Austin most fully teacheth and is therefore condemned by Swinglius in these words Here (82) Swingl tom 1. fol. 135. J intreat your indifferent Iudgments that you freely speake whether this saying of Austin meaning about the discerning of Scripture by the authority of the Church be thought more audacious then fitting or to haue beene vttered imprudently 11. Touching the Bookes of Toby Iudith Hester Machabees S. Austin doth admit them all for true diuine and Canonical Scripture and for such his doing is reprehended by Hospinian (83) Hospinian hist Sacr. part 1. p. 160. ZaÌ„chius de sacra scriptura pag 32. 33. D. Fyeld of the Church l. 4. c. 23. p. 246. D. Reynolds in his conclusions annexed to his Conference conclus 2 p. 699. 700. Zanchius D. Fyeld and Doctour Reynolds 12. S. Austin is so full for the Doctrine of Traditions that they are to be receaued as that M. Cartwright speaking of one Tradition which Austin defended thus bursteth out To allow (84) Cartwrights in M. Whitguiftt Defence p. â—6â— S. Austins saying is to bring in Popery againe and further he thus speaking of S. Austin herein Yf (85) In Cartwright his second Reply part 1. pag. 84. 85. 86. S. Austins iudgment be a good iudgment then there be some things Commanded of God which are not in the Scriptures and thereupon no sufficient Doctrine contained in the Scripture 13. Touching the Sacraments conferring Grace to the worthy Receauer S. Austin for teaching our Catholike Doctrine therein is reprehended by (86) Luth. l. contra Coelaeum and Caluin lib. Instit 4. c. 14 sect vlt. Luther and Caluin 14. That Children could not be saued without being baptized Cartwright thus speaketh of S Austin herein Austin (87) Cartwright in whitguifts defence pag. 5â—1 was of mind that Children could not be saued without baptisme And hereupon then Cartwright chargeth S. Austin with Absurdity (88) Vbi supra p 516. Now in regard of this absolute Nâ—ceâ—sity of Baptisme to Children B zâ— (89) Beza in respons ad Act. Colloq Montisbelg par 2. p. 143. confesseth that Austin taught that in case of necessity it is lawfull for the Layty to baâ—â—ize 15. Touching the Reall Presence taught by S. Austin Hospinian (90) Hist Sacramen par 1. l. 4. pa. 292. 293. the Protestant chargeth and reprehâ—ndeth S. Austin therefore and particularly for these words of S. Austin When (91) Austin tom 8. in Psal 33. Christ said This is my body then that his body was carryed in his hands 16. That Austin taught that the wicked contrary to the Doctrine of the Protestants did receaue the body of Christ is confessed and reprehended by Bucer in these words How (92) Script Anglic pag. 619. often doth Austin write thaâ— euen Judas receaued the very body and bloud of our Lord Now further that Austin taught that the Sacrament ought to be taken fâ—sting is confessed by Hospinian in Hist Sacram part 1. pag. 48 In like manner that Austin taught that Holy bread was to be giuen to the Catechumeni D. Fulke confesseth thus answering therto terming iâ— A superstitioâ—â— bread giuen in S. Austins tyme to those tesâ— were Catechumeni insteed of the Sacrament Fulke against Heskins c. l. 3 c. 23. pag. 377. To passe further that the body of Christ in respect of his being in the Sacrament is to be adored in the Sacrament D. Bilson reprehendeth S. Austin for such his Doctrine Bilsâ—â— in his true difference par 4. pag. 536. To conclude touching the B. Sacrament of the Eucharist whereas S. Austin teacheth in tom 3. in Enchirid. cap. 110. saying The Sacrifice of Christs body and bloud is propitious or auaileable for the soules in Purgatory this sentence being confessed by Hutterus the Protestant and in lieu of full answere therto he sayth Jn aeternum defendi non potest This saying of Austin can neuer be defended Hutterus l. de sacrificio Missatico l 2. c. 7. p. 525. 17. S. Austin was so earnest in defence of Freewill and Vniuersall Grace that he is therfore acknowledged and dislyked by the Century (93) Cent. 5. c. 4. col 900. 501. writers The Centurists (94) Centur 5. ca. 10. col 113â— and whitak ad Rat. Camp rat 1. pa. 12. D. Whitaker do acknowledg that Iustification by works is in like manner taught by S. Austin 18. Touching the doctrine of merit of works thus writeth Osiander of S. Austin Austin sometymes in the Article of Iustification seemeth to attribute ouermuch to the merit of works c. Cent. 4. l. 4. cap. 23. 19. Touching Prayer for the Dead thus D. Fulke auoucheth Austin (95) D. Fulk in confut of Purg. pa. 349. defended prayer for the dead And that S. Austin did hould Purgatory is in like manner confessed by (96) Fulk ib. pa. 78. D. Fulke 20. Touching Inuocation of Saints S. Austin is so fully Catholike that himselfe doubteth not to pray to S. Cyprian being long before martyred which action Kempnitius thus repreheÌ„deth (97) Exa par 3. pa. 211. Austin did this without Scripture yielding to the tyme and custome 21. In proofe that Images may be worshipped Hospinian (98) Sacram part â— l. 5. c. 8. though a Protestant yet agreeing with S. Austin herein alledgeth him in proofe hereof 22. Touching the fast of Lent and other fasts S. Austin is reprehended by the Centurist Cent. 5. c. 6. col 686. 687. 23. Touching vowing of Monasticall life the Centurists (99) Cent. 5. col 710 charge S. Austin with the Doctrine thereof and Hospinian thus writeth of Austin herein Austin (100) Hosp de origine Monach. fol. 33. was a great louer of Monasticall profession according to the custome of that age To conclude this long Animaduersion Austin taught that Antichrist should be but one only man and that therfore the Popes being many cannot be truly accounted Antichrist this is confessed and dislyked by the (101) Cent. 1. l. â— col 435 Centurists Thus farre now of this passage from whence we may conclude that that Father to whom so many learned Protestants did aboue giue so high commendation and praise was in all poynts of our Catholike Roman ReligioÌ„ euen by the acknowledgment of the Protestants an entyre Roman Catholike or Papist and hereupon I referre to the iudgement of any man carefull of his saluation whether it be not more secure for one to range himselfe in faith Religion with so worthy a member of Christs Church as Austin was euen in the confession of our Aduersaryes who notwithstanding their Diuersity of Religion from him euen in relating of his Catholike Doctrynes for the most part do giue him the tytle of Saint then to dissent from him in fayth and to ioyne himselfe in Religion
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
Sauiours hands that you would beare to me both liuing and dead a charitable pitifull Remembrance at the tyme of your chiefest deuotions I meane at the tyme of celebrating that most Dreadfull Sacrifice wherein our Sauiour by the ministery of your selues daily offereth vp his owne sacred body and bloud to his Heauenly Father for the expiating of sinne in Man And with this I giue you all my last farewell shall euer remayne Yours in all Christian and religious Obseruancy N. N. P. A Table of the chiefe Controuersies handled in this Booke A. A Diaphorists in Religion who Animad 60. Adoration of Saints and Angells Anim. 34. Adoration of the holy Eucharist Anim. 166. Albigenses Waldenses what they were Animad 103. 104. Angells how they may be painted Animad 32. Antichrist his first comming assigned by Protestants Animad 35. The Pope cannot be Antichrist Animad 153. The Antinomi Heretickes descend from Luther Animad 148. Articles of Cath. Religion maintayned by Protestants Animad 187. Articles negatiue ought to be proued by Scripture by Protestants Animad 55. Atheisme in many Protestants of England Animad 193. S. Augustine highly extolled by Protestants Animad 162. The Authors vow and Prayer for the King Queene Animad 191. Cath. Authors ordinarily reiected by Protestants Animad 3. 4. 42. B. BEades their vse and antiquity Anim. 83. Blessed Virgin Mary her Virginity An. 47 Her freeing from Originall sinne Anim. 183. Her Assumption into Heauen Animad 183. A Body may be in two places at once Animad 91. C. CAluin an Enemy to the Diuinity of Christ the B. Trinity Anim. 138. Caluins exposition of Hoc est Corpus meum Animad 49. Carolostadius impugned the Masse by persuasion of the Diuell Animad 59. Catholike Religion neuer changed Animad 79. 80. Title of Catholikes and antiquity thereof Animad 175. Catholiks or Protestants whether incline more to vertue Animad 65. Catholiks and Protestants cannot be both saued Animad 176. Ceremonies derided by Protestants and Puritans Animad 63. About the Ceremonies of the Masse Anim. 16. The Churches definition of Protestants Animad 192. Church of Protestants inuisible Animad 1922 Christian Religion plantâ—â— in England when Animad 36. Communion vnder one kind Animad 28.76 Comparison betweene the liues of Catholiks and Protestants Animad 188. Conference of places of Scripture Anim. 54. Councells Generall depressed by Hereticks Animad 50. The Creed whether it contayneth all Articles necessary of Religion Animad 61. D. ABout the Decalogue or Ten Commandements Animad 30 Decrees of Popes fraudulently vrged by Protestants Animad 38. 39. Deity of Christ denyed Also the Immortality of the soule Animad 194. Difference betweene Scriptures and Fathers Animad 40. Difference betweene Protestants themselues about Scripture Animad 48. Difference betwene Preachers of Cathol and Protestant Doctrine Animad 160. Disputation with Protestants how to order Animad 20. 41. Disputing with Protestants by entercourse of letters Animad 73. Doctors and Pastors alwayes to be in the Church Animad 117. E. ELias his Example much vrged by Protestants Animad 151. About the Holy Eucharist Animad 26. 125. 126. 127. 128. 129. 130. 165. 166. The Eye of a Man wonderfull Animad 196. F. FAbricke of the world Animad 199. The Face of a Man admirable Anim. 197. Ancient Fathers their Authorities reiected ordinarily by Protestants Animad 3. 4. yet loath to break with them Anim. 42. 43. Their aduantages for interpreting of Scripture Animad 41. Their maintayning of Papistry Anim. 66. The doctrine of Freewill Animad 133. 134. 135. 136. G. GEnerall Councells depressed by Hereticks Animad 50. God the Father how he may be painted Animad 31. 32. 33. God the Author of sinne affirmed by Protestants Animad 185. Grace what concurres in working therof Animad 164. Grecians euer emulous of the Church of Rome Animad 119. H. THe Hand of a Man wonderfull Anim 196. All Heresies arising haue byn recorded by the Church of Rome Animad 118. Hereticks first deniall of diuers points of Cath Religion Animad 11. Hereticks called after the Name of their first Author Animad 77. 78. Hereticks condemne Prophets Apostles Fathers c. Animad 140. Their charge of Catholiks with the errors of the Heathens Animad 141. Holy-water and its Antiquity Animad 84. About the Hymne of Aue Maris stella Animad 46. I. THe Iewes deliuered many Articles of Catholike Religion before Christs comming Animad 98. Iewish Ceremonies many still retayned Animad 158. Images how they may be painted Anim. 31. discussed by Philosophy Animad 33. Jmmortality of the Soule denyed and defended Animad 194. About the doctrine of Jndulgences Animad 171. 172. Induration of Pharao his hart Animad 150. Inuention of a false opinion may be perhaps of no Hereticke Animad 15. Jnuisibility of the Protestants Church Animad 104. 139. 180. Iustification and Merit of Workes Anim. 29. Iustification by only Fayth Animad 189. K. OF Kinges and Queenes excommunicated and deposed Animad 191. Knowledge of a Deity what Animad 194. Knowledge of the Soule what Animad 194. L. LIbertines descended from Luther Animad 148. Euill Liues of Popes obiected by Protestants Animad 145. 146. Luthers Exposition of Hoc est Corpus meum Animad 49. Luthers Spirit being a Catholike and being an Hereticke Animad 57. Luthers Change of the Masse by persuasion of the Diuell Animad 58. 59. Luther no perfect and entyre Protestant Animad 101. Luthers doctrine why applauded Anim. 144. M. B. V. Mary her Conception immaculate Animad 44. The little respect Protestants giue vnto vnto her Animad 45. Lesse giuen to her by Puritans Anim. 47. About her Hymne of Aue Maris Stella Animad 46. Markes of the Protestants Church Anim. 13. Marriage of Priests vrged by Protestants Animad 154. Masse and the Antiquity therof Anim. 159. Merit of Workes Animad 29. Miracles depressed by Protestants Animad 70. N. NEcessity of the visibility of the Roman Church Animad 137. Neutralls in Religion what they hould Animad 60. Notes of the Church Animad 108. 142. P. PErsecution of Catholikes vnder Q. Elizabeth Anima 9. Practice in Controuersies much commended Animad 86. Prayer to Saints Animad 81. Prayer in a strange tongue Animad 169. Prayer needlesse and fruitlesse with Protestants Animad 186. Protestants their sleight in answering Cath. Bookes Animad 131. Protestants whether there were any before Luther Animad 109. 110. Protestants sooner become Atheists then do Catholikes Animad 109. What required to a perfect Protestant Animad 102. Protestants would seeme to agree with the Ancient Fathers Animad 67. Protestants voyde of all reall Fayth Anim. 182. Protestants and Iewes iumpe in many things Animad 5. Protestants agree which ancient condemned Hereticks Animad 6. Their false alleaging of Scriptures Animad 52. Protestants opposite one to another in their writings Animad 17. 18. 19. Protestants charged with a vicious Circle in their disputes Animad 21. Their flying to the Priuate Spirit Animad 22. 100. Their little respect to the B. V. Mary Animad 45. 46. Protestants maintayne diuers Articles of the Cath. Fayth Animad 187. Protestants charge Cath. Religion with teaching disobedience to Princes Anim. 191. Protestants Rebellion in France Holland Germany c. Animad 191. Protestants definition of their Church Animad 192. Protestants many of them Atheistes Animad 193. Protestants Inuectiues one against another Animad 62. â—rotestants charged with Ancient Heresies by Catholiks Animad 64. â—rotestants pretend their Writings and Memory to haue byn extinguished by the Popes Animad 68. â—rotestants borrow from the Church of Rome Animad 94. All Protestants or their Forefathers sometyme Catholikes Animad 88. They cannot agree about their owne doctrines Animad 97. Protestancy when it was in its full height Animad 177. Puritans their dishonour of the B. V. Mary Animad 47. Purgatory defended Animad 149. R. THe Reall-Presence discussed Animad 89. 125. 126. 127. 128. 129. 155. 156. 163. Reall-Presence maintayned by Protestants against Puritans Animad 7. Their Arguments also against the Reall-Presence Animad 8. Doctrine of Recusancy taught both by Catholiks and Protestants Animad 178. About the Doctrine of Reprobation Anim. 184. 190. Roman Religion neuer changed Animad 10. Roman Religion only capable of Saluation Animad 121. S. SAints to be prayed vnto lawfull Animad 27. Saluation certayne in the Cath. Roman Religion Animad 71. Scripture how to be interpreted Animad 25. 37. 152. Difficult to be vnderstood Animad 167. Why written by the Apostles Anim. 170. About the Signe of the Crosse Animad 82. Soule of Man immortall Animad 194. The similitude it beareth to God Anim. 200 Spirits be an inuisible substance Anim. 198. T. TRaditions vnwritten impugned by Protestants Animad 181. Traditions knowne by certayne Rules Animad 168. Translations of the Scriptures by ProtestaÌ„ts corrupted Animad 173. 174. The doctrine of Transubstantiation Anim. 122. 123. 124. 125. 126. 127. 128. 129. 130. Truth how it may be deliuered in negatiue words Anim. 96. V. THe Vbiquity of God Animad 93. The Virginity of our B. Lady Anim. 47. Her freedome from Originall sinne Anim. 183. Visibility of the Roman Church proued by the Jnuisibility of the Protestant Church Animad 111. 112. 113. 114. 115. 116. 180. Visibility of the Protestants Church maintayned by them Animad 12. Vniuersality a strong Argument for Cath. Religion Animad 157. The Voyce of a Man admirable Anim. 197. W. WAldenses Albigenses what they were 〈◊〉 Animad 103. 104. The taking of a second Wife often an abusâ— in Protestants Animad 179. Word of God written Animad 1. 2. 3. Words of Christ in the last Supper how to bâ— taken Animad 23. 24. The Worldes existence from Eternity impugned Animad 195. The fabricke of the World Animad 199. Z. ZWinglius his impugning the Masse by persuasion of the Diuell Animad 5â— FINIS