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
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
5. with vs touching Patronage and intercession of Angells that therfore D. Whitaker doth accordingly confesse and say thereof Jllum (h) Whitak in respons ad rat Camp rat 1. p. 15. verò Tobiae Raphaelem c. Litle do we regard the Example of Raphaell the Angell mentioned in Toby c. All this is different from the Canonicall Scriptures c. Concerning the force of Merit of Almes and other good works proceeding from true fayth in the Messias The Doctrine of the Ancient Iewes is deliuered in the Booke of Tobyâ— Almes (i) Tob. 1â— doth deliuer from Death and doth purge all sinne and in the foresaid booke of Ecclesiasticus As water (k) Eccles 3. quenceth burning fyer So Almes expiateth sinne Touching vnwritten Traditions (l) Orig. hom 5. in Numer Hilar. in Psalm 2. Origen and Hilary do affirme that Moyses did leaue many things vnwritten the knowledge whereof was continued by tradition And Rabby Iudas affirmeth the same of Moyses a thing so euident that the doctrine of the Tradition of the Iewes is confessed by (m) writing vpon the Booke in Capitulis patrum Paulus Phagius the Protestant That Monasticall Lyfe was not altogether wanting but in some sort professed among the ancient Iewes is witnessed by Iosephus thus writing The (n) Ioseph antiquitaâ—um Iudaicarum l. 18. c. â— righteousnes of the Essenes is meruaylous c. They enioy their riches in Common c. And in this course aboue foure thousand men do liue hauing neither wyfes nor seruants c. And in another place Triall (o) Ioseph l. de bello Iudaito l. 2. cap. 7. is had of a mans continency and his other manners are for two yeares tryed and then he is taken into the Company Lastly to omit for greater breuity the Doctrine of Vowes the doctrine of one Visible high Priest head of the Church in those Jewish tymes the Doctrine of the Iewes in remitting the ending of Controuersyes not to the Scripture but to a certaine visible and liuely Judge the doctrine of the Iewes concerning Confession of sinne all these being related by (p) Gala. in areanis Cathol veritatis l. 10 v. 3. Galatinus I will close this passage with Melchisedech his offering of bread and Wyne in sacrifice and the prefiguration thereby of our Sacrifice of the New Testament Of this point Rabby Phinees thus sayth Jn (q) Phinees in cap. 28. Numer the tyme of the Messias all Sacrifice shall cease but the Sacrifice of bread and Wyne shall not cease c. as it is said Psalm 100. Thou art a Priest for euer according to the Order of Melchisedech Rabby (r) Hasardan in Bereschit Rabbi ad cap. 14. Gen. Hasardan Rabby (s) Samuel in Bereschit Rabbi ad cap. 14. Genes Samuel say the like of Melchisedech his offering vp of bread and wyne in figure of the Sacrifice now in the tyme of the New Testament a point so euident that (t) Bibliander de SS Trinitote l. 2. pag. 89. Bibliander the remarkable Protestant doth not doubt to confesse the same of the old Jewish Rabins Thus far of the doctrines of the ancient Iewes before Christ his Incarnation which doctrines we Catholiks at this day hold All which doctrines are meerely Dogmaticall points without any Type or reference to Christ his comming that only of Melchisedech excepted and therefore it cannot be answered that the said doctrines should now cease vpon our Sauiours comming in flesh into the world as some ignorant men would suggest but it must needs be that the said Doctrines if they were true then they must be also true now By which so many foresaid Examples of our Catholike fayth thus affirmed by the ancient Iewes it is made most certaine that our Religion â—s not New or lately inuented but most ancient and vndoubtedly Apostolike Animaduersion LXXXXIX IT is a most impudent assertion of D. Field who thus writeth We (*) D. Fâ—â—ld in his Book of the Church l. 3. c 8. p. 76. firmely belieue that all the Churches of the world wherein our Fathers liued and dyed to haue beene the true Protestant Churches of God c. and that they which taught imbraced and belieued those damnable Errours which the Romanist do defend against vs were only a faction But see now this most vast Lye is controuled First then D. Iewell thus acknowledgeth The (u) Iewel in his Apology of the Church part 4. c. 4. Truth was vnknowne at that tyme and vnheard of when Martin Luther and Hulderick Swinglius first came vnto the knowledg and preaching of the Gospel And therefore (x) Buâ—ter in Ep. anno 36. ad Episc Hereford Bucer stileth Luther The first Apostle to vs of the reformed Doctrine And Schlusselburg the great Protestant thus contesteth the same Jt (y) In Theolog. Calu. l. 2. fol. 130. is impudency to affirme that many leâ—ned men in Germany before Luther did hold tâ—â— Doctrine of the Gospell Yea Luther himselfe thus vaunteth of himself Christum (z) Luther Ep. ad Argentinens à nobis primo vulgatum audemus gloriari And truly the force of reason assureth vs that there were no Protestants at or immediatly before the breaking out of Luther For if any were why did they lye hid and vnknowne at Luthers Rising No other pretext can be alledged but feare of persecution But this cannot be alledged For the Protestants if any then were might securely step out and ioyne themselues with Luther considering that then diuers Magistrats and Commonwealths had openly vndertaken the Patronage of Luthers Doctrine and Religion Animaduersion C. IN all points of faith the Authority of the Priuate Spirit is to be contemned as begetting nothing but Noueltyes and Innouation And let ech good Catholike anchor his iudgement vpon the authority of Christs visible Church and the chiefe Head therof assuring himselfe that although Simon the fisher was not able to determine Matters of fayth yet that Simon Peter and his Successours assisted with competency of meanes haue euer an impeacheable Soueraignty granted to them and a delegated authority from Christ himselfe for the absolute discussing and deciding of all Controuersyes in Religion Tu (a) Math. 16. es Petrus super hanc Petram aedificabo Ecclesiam meam portae Jnferi non praeualabunt aduersus eum And truly if the visible Church of Christ and the Supreme Iudge therof could err in matter of fayth how could God be excused from Cruelty by threatning to all Men eternall Perdition if we be not obedient to the Church of God Dic (b) Math 18. Ecclesiae si Ecclesiam non audierit sit sicut Ethnicus Publicanus Furthermore as the Apostle saith (*) Hebr. 8. Our Testament is established in better Promisses c. meaning then the Testament of the Jewes But if it was said in the tyme of the Old Law that he who (c) Deuteron 17. presumptuously refuseth to obey the CommandemeÌ„t of
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
and 5. Luke â— 16 both who leaue out this exposition saying thus absolutely Whosoeuer putteth aâ—ay his wyfe and marrieth another committeth adultery And this exposition is giuen by S. Thomas Sent. in 4. distinct 35. quaest vnica art 5. So as in these former words of Math. 1â— a Parenthesis is to be vnderstood after this manner Whosoeuer putteth away his wyfe which is not lawfull except it be for fornication marrieth another committeth adultery Now that the exposition of our Aduersaries of the said text was coÌ„demned throughout all ages of the primitiue Church is most cleere since the Fathers of ech such age euâ—â— taught that a man putting away his wife â—pon any occasion yea for Fornication couâ—â— not marry any other Woman For examâ—â— thus in the first Age Clemens teacheth 〈◊〉 Canon Apostol can 48. In the secoâ— Age Iustinus Martyr in Apolog. pro Christ. nis In the third Tertullian l. 4. in Marcâ—nem In the fourth Age the Councell of Eâ—â—â—ris can 9. In the fifth Concil Mileuitanâ—â— can 17. and S. Austin lib. de adulterinis conâ—gijs In the sixt age Primasius in Comment 〈◊〉 cap. 7. prioris ad Corinth Now here I vrâ— that if the former exposition of the Cathâ—likes be false then did the Primitiue Chuâ—â—â— wholy erre therein which is most absurdâ— maintayne In like manner the Primitâ—â— Church of Christ did then wrong maâ— Christians in not suffering them to vse â—pon occasion of the wyues Fornication tâ—â— priuiledg which Christ may seeme to graâ— to them I may add hereto that diuers leâ—â—ned Protestants by maintayning that 〈◊〉 case of Diuorce vpon adultery the innoceâ— party cannot marry againe do reiect câ— Aduersaries exposition of the former 〈◊〉 of Matthew 19. According hereto to â—mit many other moderate Protestants tâ—â—ching the same with vs Catholikes D. Hâ—â—son in his tertia Thesi printed 1602. maintâ—â—neth the same publikely in Oxford In lâ—â— sort some thirty yeares since more or leâ—â— the same Doctrine was preached at Paâ— Crrsse by D. Doueâ— Now to all this aboue â—aid I may adioyne the exposition of S. Auâ—â—in in l. 1. de adulterinis coniugijs cap. 9. of the â—oresaid text who there sayth That the â—ords in Math. 19. vz. nisi ob fornicationem â—ught to be taken negatiuè non exceptiuè by â—ay of negation not of exception So as the sense of them may be this Whosoeuer shall put away his wyfe nisi ob fornicationem that is extra causam fornicationis without the cause of fornication and shall marry another commitâ—â—th adultery From which exposition the Aâ—ultery of him is affirmed who putting away his wyfe without the cause of fornicaâ—â—on shall marry another But nothing is â—ere said of him who putting away his wyfe â—y reason of fornication shall marry anoâ—her Thus far of this Text. Animaduersion CLXXX AS the Inuisibility and Latency of the Protestants Church hath beene fully aboue demonstrated so here I hould it not imperâ—â—nent if I proue the Continuall and vninâ—â—rrupted visibility of our Catholike Church â—nd consequently that it is that Church of God to which so many Prophesyes haue â—eene made of its vneclipsed splendour and â—â—diancy Thy (46) Esa 60. Gates shal be contiâ—â—ally open neither day nor night shall they be â—â—nt c. Now this verity is proued seuerall wayes â—nd first from the confessed Jnuisibility of the Protestant Church during all former ages till Luthers insurrection And this the rather seeing the learned Protestants confesse that all the former Inuisibility of the Protestant Church was wrought by the labour power and diligence of the Catholike Roman Church Now how could the Roman Church effect so much for so long a tyme except it selfe during all that tyme were most visible According to this assertion we find M. Napper to confesse the same reason of his Churches Jnuisibility in these words During (47) Napper vpon the Reuelations caps 11. 12. euen the second thâ—s age meaning since Christ the true Churâ—â— of God and the light of the Gospel was obscureâ— by the Roman Antichrist himselfe Secondly the euer Visibility of the Catholike Church is proued from the acknowledged succession of Pastours in oâ—â— Catholike Church euer since the Apostles since those visible Pastours were the visible and most eminent members of our said Church preaching and instructing others who in this respect must become also viâ—itâ— and knowne Now this our visible succession of Pastours in our Roman Church is confessed euen by our Aduersaries for thus D. Fulke exprobrateth the Catholiks in these words You (48) D. Fulke in his answere to a Counterfayte Catholike p. 27. can name chiefe Personages in all ages marke these words in all ages and their gouerment and ministery and especially the succession of the Popes you haue vpon your fingars Thus D. Fulke Thirdly and lastly the same is thus proued Yf the most ancient and reuerend Fathers of the primitiue Church I meane Ignatius Dionysius Areopagita Iustinus Irenaeus Tertullian Origen Cyprian Athanasius Hilarius the Cyrills the Gregories Ambrose Basill Opratus Gandentius Chrysostome Ierome Austin and diuers others be accounted by our Aduersaries most earnest Professours of our Catholike Roman fayth then it follâ—weth most consequently that our Catholike Church was most coÌ„spicuous in those tymes since those Fathers were the visible Pastours of the Church then in Being Now that the Fathers of those primitiue tâ—mes were Papists professing the present Roman fayth appeareth besides from what is already most fully confessed by our Aduersaries in that behalfe euen from that acknowledgment of Peter Martyr saying As long (49) Peter Martyr l. de votis p. 476. as we insist in the fathers so long we shal be conuersaÌ„t in the Papists errours Now that our Catholike Church hath beene further also most visible since the tymes of those primitiue Fathers I meane for these last thousand yeares is so fully confessed by our Aduersaryes in this Treatise as that I hould it ouer wearisome and fastidious so often to repeate such their Confessions Animaduersion CLXXXI THe mayne ArgumeÌ„t drawne from Reason which our Aduersaryes vrge against vnwritten Traditions is this It seemeth say they impossible that vnwritten Traditions can be kept and conserued since there are diuers hinderances thereof as Forgetfulnes Jgnorance negligence peruersnes of mens Natures and the like And hence it is that we see that such Sentences which Lycurgus Pythagoras and others deliuered only in words and not in wryting are at this day lost and perished To this I answere that I hould it impossible that Apostolicall Traditions should not be preserued since this care is not properly incumbent vpon Man but vpon God who gouerneth the Church Now besydes the prouidence of God which is the chiefe cause of preseruing the Traditions of the Church there are foure other inferiour or subordinate Causes for their preseruation The first is the committing of Traditions to wryting For although they be not set downe in Holy writ I meane in the
to your Priesthood and to your Religion and are made a foyle to your Aduersary Therefore worthy men make great disquisition and search by your owne priuate Labours into those Controuersyes which are at this day most agitated betweene the Catholikes and the Protestants and through desire of vanquishing your Aduersaries become euen breathles therin And though you shall haue vse of other Studyes as Cases of Conscience and of schoole Diuinity which serue chiefly to apply Vniuersall Truths of Schooles to particular points of Controuersyes yet let the Study of Controuersyes be your fauorite Study make it become at it were Ars Architectonica to all the rest You are to become spirituall Pastours to mens soules feeding them with the celestiall foode of the Sacraments of Gods Church yet euer remember that that Shephard performeth his duty with the greatest perfection who not only preserueth and keepeth safe those sheepe which are allready enclosed in his folds but laboureth also to reduce and bring back to the fold such straying sheepe as yet lye open to the danger of the Wolues Thus much out of my thirsty desire of persuading you what in me lyeth to the earnest prosecution and imbracing of the foresaid Study But now before I end this my Parenefis and exhortation to you I will make bould with your good lykings briefly to sâ—â— downe what Course or Method I could wish you to take in the Studyes of Controuersyes euer subiecting my iudgment herin to the iudgments of the more learned and better experienced Controuersists 1. First then I could wish you because our Aduersaries seeme to rely chiefly vpon Scripture to be much conuersant in such Texts of Scripture as are either obiected by them for the impugning of our doctrine or which are insisted vpon by vs for the confirmation of the same But touching such passages of Scripture which we vrge it were good to make choyce of those whose true interpretation is indiffereÌ„tly acknowledged by vs and our Aduersaries for these are most pressing Such are the Texts touching the coÌ„tinuall visibility of the Church of God and of its priuiledg of conuerting Heathen Kings and Kingdomes vnto it as is aboue shewed in some of the former Animaduersions 2. Be most expert in the Protestant English Translation of Scripture as is aboue premonished for this gauleth the Aduersaries the more in that they cannot take exception against the Translation and certainely the Scripture euen as translated by them most euidently foyleth their Cause 3. Concerning those passages of Scripture which are chiefly vrged by our Aduersaries it were necessary to obserue the true interpretation of them either in Bellarmine his Controuersies or in the Rhemist Testament if so they be drawne out of the Neâ— Testament 4. Touching the authorities of Fathers and Councells considering it requireth a mighty labour to read them at large that either your want of hauing them or want of opportunity and tyme in perusing of them may easely preuent the same Therefore I could wish you first to peruse them in the Tomes of Bellarmine and then to content your selues with the Confessions of the learned Protestants who openly disclayme from them as Patrons of Papistry which Confessions of our Aduersaries throughout all points of fayth you may easely fynd in the foresaid booke of the Protestants Apology 5. I could wish you in proofe of any Catholike point to be much conuersant in Arguments drawne from Reason because those arguments stealingly penetrate the iudgments of the vnlearned and also they are more easely committed to memory Againe arguments drawne from Reason may be vsed at all tymes and vpon any occasion without the help of Bookes which are not euer at hand And furthermore the force of Reason is such as that it is not in Mans power after his true apprehension thereof to withstand in iudgment or struggle against it since man himselfe is a reasonable Creature The Controuersies of Bellarmine will afford you all abundance of this kind of proofe 6. It is very necessary as is deliuered in one of the Animaduersions that you be most prepared and well furnished in the Controuersies which consist vpon Matter of fact Such are the foresaid mentioned points of Conuersion of Kingdomes of the supposed continuall Visibility of the Protestant Church of Ordination Vocation and Mission of Ministers in the Church of God All which must receaue their proofe from Histories And hence it is that our Aduersaries foreseeing they cannot warrant from History these points to be performed in their Church therefore in their extremest need herein many of them are forced for their last refuge to say That the true Church is endued with all these priuiledges But their Church is the true Church as they proue say they from Scripture Therefore in their Church all the former points haue beene at all tymes performed A most shamefull begging of that as granted which stil is in Question and a subtill transition from History to the Scripture and this as it is expounded only by themselues Others againe of them for the better vindicating of their Church from the imminent danger ensuing from the premisses are glad to shrowd their Church vnder our Catholike Church teaching that both of them are but one and the same Church a Paradox implicitly refuted in some of the former Animaduersions but Durum telum necessitas vnto such poore shifts doth penury want bring Men. You ought to be obseruant what collaterall points touching the Articles of fayth we Catholikes hould to be but Matters of Jndifferency and may without breach of fayth as not being defined by the Church be holden either way These you are to distinguish from those other Conclusions of fayth which are inuiolably maintayned belieued by all Catholikes And therefore if your Aduersarie should insist in this kind of IndiffereÌ„cy to proue therby a disunion in iudgment among Catholikes you may tell him he doth but diuerberate the ayre and impertinently and ignorantly vrgeth such points which in no sort impugne the Vnity of our Catholike Church Now to know what points be meere Indifferencyes I refer you to the most painifull learned booke called The Triple Cord where you shall find certaine Paragraphes reserued only for the expressing of them in ech mayne CoÌ„trouersy To conclude referring the diligent Reader to diuers of the former Animaduersions tending to the Method of studying of Controuersies I could desire you to be most expert in impugning the Question of the Priuate Spirit and skilfull in the Iudge of Controuersies since these two mayne points potentially include all other Controuersies within them as a greater Circle comprehendeth in it selfe a lesser Circle And thus Vertuous Men wishing you a most plentifull haruest in this your Spirituall tillage of soules so to terme it I cease Once more most humbly beseeching you euen by that force of Christian charity which I presume your selues do enioy and by that true hope of Mercy which at the last day you expect as our
it may be sauâ—d Put agaiâ—st the Pâ—â—itans they thus writâ— The (b) M. â—owâ—â— in his considerat Puritans are notorious and manifest Schismatiks cut of from the Church of God And againe The Puritans (c) M. Fâ—â—ks in his Epist dediâ— p. 3. seeke to vndermine thâ— foundation of fayth Now in requitall of this â—roceeding the PuritaÌ„s prefer the Roman Religion before the Religion of the moderate Protestant for thus with a ioynt consent diuers of them do affirme in a (d) Intituâ—eâ— A Christian and modest off r c. p. 11. booke by them written Jf we be in Errour and the Prelation the contrary syde haue the truth we protest to aâ—l the world that the Pope and the Church of Rome and in them God and Christ Iesus haue great wrong and indignity offered vnto them in that they are reiected Thus they Now what other deduction from these their seuerall censures can be drawne then that the Catholike Religion is the only true Religion the Relgiâ—on both of the Moderate Protestants and the Puritans is false For in that ech of them prefers his owne Reâ—igion before any other this may be presumed to proceede from partiallity and preiudice of iudgment in their owne behalfe But where they hold the Catholike fayth and Church rather to be imbraced then their Aduersaries fayth and Church this riseth from a cleare and imâ—artiall iudgment and from the force of all probable credibility And thus in this busines that most warrantable and receaued sentence takâ—th place Cui caeterae partes vel Sectae secundas vnanimiter deferunt cùm singulae sibi principatum vendicent melior reliquis videtur Animaduersion VIII IT is a point of great iudgment to vrge a passage of Scripture by way of illation in that sort in which the illation is of force not in any other only seeming inference I will exemplity my meaning in texts vrged both by Protestants and vs Catholikes And first the Protestants do insist in those words of our Sauiour against the reall Presence Palpate (e) Luc. 14. videte quia spiritus carnem ossa non habent sicut me videtis habere Handle and see for a spirit hath not flesh and bones as you see me to haue To argue thus Jt is felt and seene Ergo it is a body is a good consequence and this is the force of our Sauiours words But â—t is no good sequele to argue thus Negatiuely as our Aduersaries from this text do it is not felt nor scene Ergo it is no body For it may be that a true hody may be present yet neither seene nor felt because God may hinder that it shall not transmit any Species sensibiles to the sense of sight Besides it may be effected by diuine power that a body may exist indiuisibly after the manner of a Sâ—irit as we Catholiks do hould in a sober coÌ„struction that the body of Christ doth in the blessed Eucharist and yet we teach that it is impossible that a Spirit should exâ—st after the manner of a true and naturall body or be extended in place And the râ—asâ—n hereof is this To wit because a Spirit hath no extension of parts at all and therefore it is indiuisible For seeing to be extended in place â—s a formall effect proceeding from its formall Cause of extension in it selfe if therefore a Spirit should be extended in place we should admit the formall effect without the formall cause which cannot be since the formall effect is later in Nature then the formall Cause and cannot be without the Cause To instance in our vrging of some passages of Scripture In prooffe of temporall punishment after this life we produce that passage (f) Math. â— Luc. 1â— Non exies inde donec reddas vltitauÌ„ quadrantem Thou shaâ—t not goe from thence till thou repay the last farthing FroÌ„ which words we do not thus immediately inferre as our Aduersaryes would seeme to haue vs donec c. vntill thou payâ—t the last farthing Therfore â—fter thou shalt goe from thence which inference we grant is not necessary seing by so arguing we might endeuour to proue that Christ should sit at the right hand of his Father only vntill and no longer he make his enemyes his footstoole according to that text (*) Psal 109. â—ede a dext ris meis donec ponam inimicos scabellum peduÌ„ tuorum which words only proue that aâ— the length the Enemyes of Christ shal be vnder his feet So heere we only thus immediatly inferre Thou shalt not goe from thence till thou payest the last farthing Therefore the last farthing may be payed and consequently that then thou shall goe from thence This kind of vitious arguing might be instanced in diuers other passages of Scripture impertinently vrged by our Aduersaries and falsly obâ—ruded vpon Catholikes Animaduersion IX WHen we Catholikes complayne of the great Persecutions against the Catholikes only for their Religion in Q. Elizabâ—ths raigne our Aduersaryes seeke to choake vs herein by way of recrimination in auerring that as great or greater was practized in Queene Maryâ—s tyme against the ProtestaÌ„ts of those dayes But admit for the tyme so much yet there is great disparity herein and there are diuers reasons more warranting the â—rocedings of Q. Mary in that kind then of Q. Elizabeth Among which reasons these following may seeme to be the chiefe First touching Q Maryes tyme the Lawes whereby Sectaryes were punished for their Religion were instituted some Eleuen or Twelue hundred yeares since those tymes not hauing any foreknowledge that Protestancy should sway rather in these dayes then any other erroneous Fayth In Q. Elizabeths tyme the statutes against Catholikes were made at the beginning of her comming to the Crowne which is fresh yet in the memory of mâ—ny hundreds of Men in England yet liuing Those Lawes wherby Q. Mary punished the Protestants were enacted by Popes and Generall (g) Concil Laodicens can 31. 32. Concil Carthag Can. 16. Councels to whosâ— charge and incumbency the burden of Religion is pâ—culiarâ—y by God committed seconded otherwise by the secular authority of Emperouâ—s and particularly of Valentinian and Marcian of which their seconâ—ing herein peruâ—e the Councell of Calcedon (h) Act. 7. Thâ—se other Lawes were first inuented by a Woman and a Parliament of Lay Persons the incompetent Iudges of Faith and Religion Lastly by the former Decreâ—s a Religion confessed by the chiefe Professours of it to be neuer heard of at least for fourteene hundred yeares together and therfore to be an annihilation of faith which is held by Catholikes to be a destruction of faith necessary to Saluation is interdicted prohibited And according hereto D. Fulke thus confesseth (i) Fulke in his answ to a counterfeyte Cath. p. 35 The true Church decayed immediatly after the Apostles tymes By these later Decrees a Religion coÌ„fessed by its greatest Enemyes and particularly (k) M. Napper thus confesseth in his
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
decerped out of that Booke heretofore mentioned commonly called The Protestants Apology of the Roman Church Animaduersion CXV IF any man should yet rest vnsatisfyed be persuaded that this imaginary change of fayth in the Roman Church should happen within the Interstitium of the foure hundred forty yeares and the last thousand yeares which mid-tyme only containeth one hundred and sixty yeares as is in the three former Animaduersions aboue shewed then for the greater satisfaction of such a Man I present to him as an Appendix to the three last Animaduersions this obseruation and point following It is this Yf we consider either the plurality of our Catholike Articles or the incompatibility which diuers of them beare partly to our outward sense partly to mans naturall propension or the diuersity of Countryes and Nations in Christendome most remote one from another all which our said Catholike Religion is acknowledged wholy to possesse at the later end of the sixt Age or Century I say if we consider all these different circumstances the tyme of the said one hundred sixty yeares within which most Protestants do teach this change did happen is infinitly too litle and wholy disproportionable so as that within the compasse thereof so great a change alteration should be wrought especially in such an admirable manner that whereas in the beginning of the said 160. yeares it is auerred by the Protestants that not any one point of our Catholike Religion was then taught as is aboue mantayned by them in acknowledging the purity of the fayth of Rome to continue vnto the beginning of the said 160. yeares yet that at the end of the said 160. yeares it should so ouerflow all Christendome with such a violent streame as that no sparke of Protestancy supposing it were afore professed or any other religion did remayne in any one Country or other but that all was wholy extinct Such an Imaginary change and alteration in Religion I say as this is more then stupendious and wonderfull and such as since the creation of the world neuer afore happened I further add hereto that since the Heresies of the Nestorians Pelagians Donatists Monothelites all which did spring vp within the compasse of this foresaid 160. yeares are particulatly recorded by S. Austin (b) Austin l. de Haeres Haeres 88. 89. yea also by the (c) Centurists Cent. 16. Col. 312. Centurists how then can we dreame that any points of our Roman Religion were first introduced as Innouations and yet no record of them to remayne in any History whatsoeuer Furthermore for the close of all I add that in or which is more strange next before the beginning of the said 160. diuers Articles of Protestancy were condemned for Innouations as the deniall of prayer and offering vp sacrifice for the Dead and of appointed fasts as singular Noueltyes in Aerius as Austin witnesseth Haeres 53. In like sort the Deniall of Praying to Saincts and worshipping of Saints Relicks was condemned in Vigilantius as Ierome recordeth l. contra Vigilant c. 2. 3. The deniall of Priests power in remitting of Sinne condemned for Nouelty as the Centurists confesse Cent. 4. col 254. The like may be said of most other points of Protestancy condemned as Noueltyes either a litle before or within the compasse of the foresaid 160. So euident it is that no articles of our Catholike fayth were brought in as Innouations during the said period of 160. yeares Animaduersion CXVI WHereas the Protestants do affirme a beginning though most ancient of diuers points of our Roman Catholike Religion and that we Catholikes take aduantage of such their acknowledgments yet cannot they with true reason thus reply against vs You admit the authorities of the Protestants granting for so many ages the antiquity of the present Roman Religion in such and such points of fayth Therefore you are by force of reason to admit their like authorities in saying that at such a tyme and not before those your Popish Articles were first taught for seing both these points are deliuered by the Protestants in one and the same testimony or sentence why should the one part be vrged by you for true and the other reiected as false To this I answere that our Aduersaries expect herein from vs more then in equity can be demanded My reason is this In the authorities of this Nature produced from our Aduersaries writings we are to distinguish and seuer that which the Aduersaries grant in behalfe of vs from that which they affirme to their owne aduantage what they grant for vs against themselues so far we are to imbrace their authority seeing it may be presumed as is in this Treatise elswhere intimated that ordinarily no learned man would confesse any thing against himselfe but what the euidency of truth enforceth him thereto But what our Aduersaries affirme in fauour of their owne cause and against vs there we are not to stand to their authority since no man is to be a witnesse in his owne behalfe and it may be well and probably presumed that such their Sentence proceedeth out of their owne partiality of their cause and iudgment Animaduersion CXVII THe Apostle foretelleth vs that Pastours (d) Eph. 4. and Doctours are to be in the Church to the Consummation of Saints till we all meet in vnity of fayth that is as D. Fulke (e) Fulke against the Rhemish Testam in Ephes 4. truly interpreteth for euer which Pastoâ—rs Doctours prophecyed by the Apostle shall as the said D. Fulke further auerreth alwayes (f) Fulke in his answere to a Counterfeyte Catholike pag. 11. resist all false Opinions with open reprehension With whom conspires D. Whitaker herein saying The (g) Whitak contra Duraeum l. 3. pag. 240. preaching of the word within which is necessarily included the impugning of all false Doctrines doth coâ—stitute the Church the want thereof doth subâ—erit it According hereto we also thus read in Esay (h) Esay â—â— Vpon thy Wals O Jerusalem I haâ—â— appoynted watch men all the day al the nighâ— for euer They shall not hold their peace Now heare I thus vrge Can any reasonable man thinke that whereas the Protestants teach that the Papists Religion came in by degrees and at seuerall tymes that all the Pastors Doctors and Fathers of those seuerall tymes were a sleepe when the said Doctrines were first broached or that they obseruing their entrance yet not any of them would vouchsafe to make resistance or at least some mention of any such Innouation in Doctrine especially if we consider the nature of our Catholike Doctrines auerred by the Protestants to be introduced as Noueltyes Since they are as aboue is intimated many in number diuers of them of the greatest consequence that may be As the vertue of the Sacraments the manner of our Justification to wit whether by works or by fayth only Others of them most repugnant to Mans sense and common Reason as the Reall presence
the Catholikes the Protestants afford a most conuincing Argument that both the partyes during their continuaÌ„ce of such their contrary beliefes cannot expect saluation yet this point is made more demonstrable if we insist only in such controuersyes betweene our Aduersaryes and vs the subiect of which are taught by the one syde to be vnder Christ the immediate meanes of our grace saluation and denyed by the other party to be of such force and efficacy for the soules euerlasting Good and consequently in regard of their subiect are one way necessarily to be belieued So as if it be shewed that the Catholikes and the Protestants do mainly dissent in the meanes of obtayning Grace purchasing of Heauen it must of necessity be inferred that both the Catholikes and Protestants continuing in such their different states cannot obtayne Grace and saluation Since Philosophy and naturall Reason teacheth vs that he shall neuer attaine the End he aymeth at who vseth not the same meanes which are only and necessarily instituted to the gaying of the said End Now to come to the Articles of this kynd First Concerning the Sacraments in Generall the Catholikes belieue that all of them where no iust impediment is do conferre Grace vnto the Soule of man by the helpe continuance of which Grace the soule in the end obtaineth its saluation The Protestant doth not ascribe any such supernaturall effect vnto them To come more particularly to the Sacraments Touching Baptisme the Catholikes belieue that Children being borne in Originall Sinne cannot be saued except they be baptized with Water The (25) Caluin and Beza most frequently teach so Protestants belieue that Infants dying vnbaptized may be saued Touching the Sacrament of Penance or Confession the Catholikes belieue that after a Christian hath committed any Mortall Sinne that Sinne cannot be forgiuen him but at least in Voto by confessing the said Sinne to a Priest answerably to that in S. John 20. Whose sinnes you shall forgiue they are forgiuen them c. The ProtestaÌ„ts belieue that neither the Confession of sinnes to man nor the absolution of them giuen by man is necessary for the remitting of them but that it is sufficient to confesse them only to God And thus according to the diuersity of Doctrine either the Protestant for want of this Sacrament after he hath mortally sinned cannot be saued or the Catholikes for wrongfully imposing this yoake vpon Christians do lose their Saluation Touching the most B. Sacrament of the Eucharist The Catholikes belieue that the very body and bloud of Christ do lye latently vnder the formes of bread and wyne Math. 26. and that vnlesse we eate his body and drinke his bloud in the Eucharist we shall not haue lyfe euerlasting Iohn 6. Finally that we are to adore Christ his body in the Eucharist being accompanied there with his Diuinity The Protestants belieue that Christs true body as neuer leauing Heauen cannot possibly be vnder the formes of bread and wyne and consequently they belieue that the reall eating of his body and drinking of his bloud in the Sacrament is not necessary to Saluation finally they hould our adoration of the Sacrament to be open Idolatry Fiftly touching the meanes of our Iustification the Catholikes belieue that not only fayth but works also do iustify The Protestants do ascribe their Iustification only to Fayth and not to works Touching Grace without which a man cannot be saued the Catholikes belieue that God out of the depth of his infinite mercy offereth to euery Christian sufficient Grace whereby he may be saued The Protestants teach that God giueth not sufficient Grace to euery one but to certaine men only and according hereto Beza most blasphemously thus writeth of this point (26) Beza in his Display of Popery pag. 17. 31. 76. 116. c. God decreeth some men to destruction createth to perdition and predestinateth to his hatred destruction Touching the ten Commandements the Catholikes belieue that except a Christian do keepe them he cannot be saued according to our Sauiour Yf thou wilt enter into lyfe keep the Commandments Math. 19. The Protestants do teach an absolute impossibility of keeping them and thereupon Luther thus writeth The ten (27) Luther ser de Moyse Commandements do not belong vnto vs. Finally touching the Pope or Bishop of Rome the Catholikes do belieue that he is vnder Christ the supreme Pastour vpon earth that who do not communicate in Sacraments and Doctrine with him yielding him all true obedience in subiecting their iudgments in Matter of fayth to his sententionall Definitions cannot be saued The Protestants do teach that the Pope is that Antichrist which is deciphered by the (28) 2. Thess 2. c. Apostle and that who so imbraceth his Doctrine or yieldeth their assents to his Cathedrall Decrees cannot be saued Thus far of these points omitting some others of like nature Now here I vrge as aboue Yf these former Doctrines as they are belieued by the Catholikes do immediately concerne Saluation and become necessary meanes thereof then cannot the Protestants as reiecting all such doctrines and all such necessary meanes both in beliefe and practice be saued But if by supposall the said Doctrines be not of that Nature but false in themselues and the contrary Doctrines true then cannot the Catholikes as belieuing false Doctrines immediatly touching mans Saluation and accordingly practizing them be saued From whence it ineuitably followeth that the different Professours of these contrary Doctrines the one part belieuing the other part not belieuing the said Doctrines cannot both be saued Animaduersion CLXXVII SOme Protestants will maintaine that Protestancy for its greater antiquity was at its full and perfect state here in England in King Edwards dayes But this is most vnaduisedly spoken The falsehood of which bold Assertion I proue from the Communion Booke set out in K. Edwards tyme with approbation allowance of Peter Martyr Which Booke was further warranted in King Edwards tyme by Act of Parliament Now this Booke or publike Liturgy of the fayth of England in those dayes being printed in folio by Edward Whitchurch anno 1549. prescribeth that the Eucharist shal be consecrated with the (29) Fol. 265. signe of the Crosse It commandeth consecration (30) Fol. 2â—2 of the Water of Baptisme with the signe of the Crosse In that Booke mention is made of Prayer (31) Fol. 116. for the Dead offering vp of our prayers by (32) Fol. 117. Angells It defendeth Baptisme being giuen by Lay (33) Fol. 119. Persons in tyme of Necessity and the Grace (34) Ibidem of that Sacrament It alloweth Priests absolution of the sick penitent in these words By the authority committed (35) Fol. 142. vnto me I absolue thee of all thy Sinnes It menâ—ioneth a speciall and particular (36) Fol. 143. Confession of the Sicke Penitent Briefly to omit some other points It commandeth the (37) Fol. 143. annoynting of the Sick person
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