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
(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
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
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
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.
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
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
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
in some Copyes and of King James in other Copyes and yet both of them reigned long after K. Edward Animaduersion IV. WE ought not to reiect the Authority of ancient approued Authors because there appeare some seeming repugnances in their wrytings For vpon this ground an vnbelieuing Atheist might bring the Holy Scriptures into question For example in Matth. 27. words are alledged vnder the name of Jeremy which are not found in Ieremy but in Zachary c. 11. In like sort in Mark our Sauiour is sayd to be crucifyed in the third hower whereas in Iohn 19. we read that Pilate sate in iudgement vpoÌ„ him about the sixt hower Therefore whereas our Aduersaryes vpon the former ground of incertainty of Mens writings do in like sort seek to impugne S. Peters being at Rome because diuers Historiographers do not agree of the time of his coÌ„ming to Rome his stay there we must content our selues in sobriety with acknowledging that receaued Axiome amoÌ„g the learned That is Saepâ— constat de re quando non constat de modo rei Since otherwise we shold not acknowledge that Hester had any husband or that at any tyme Iudith did liue For the opinions of the Iewes are various both touching the persons and the time herein yet we all acknowledge that Hester had a husband that there was such a woman as Iudith The like vncertainty of the tymes wherein actions were performed though the thing it selfe be most certaine is made euident euen from our owne Cronicles for example touching King Iohn his death whereof see the seuerall opinions in Holinshead in his last Edition 3. volume pag. 1â—4 Animaduersion V. IT is worthy consideration to obserue First how the Protestants in seuerall points make the same Arguments against some articles of our Religion which the Iewes were accustomed to make against the same Secondly how the Protestants somtimes vse the same answers to our Arguments which the Jewes did For example touching the Reall Presence and our receauing of Christs body in the Sacrament the Protestants chiefe Argument is taken from the impossibility therof to wit that God cannot performe all those points aboue nature which are found therein And is not this obiection borrowed from the Jewes against Christ giuing his body to eate in these wordes Quomodo (m) Iohn 6. potest hic nobis carnem suam dare ad manducandum Againe The Puritans especially condemne the confession of Sinnes to Man vpon this ground that only God can remit sinne And do they not compart with the Iewes herein demanding Quis (n) Marc. 1. potest dimittere peccata nisi solus Deus And where it is vulgarly obiected by the ignorant that man cannot remember all his sinnes to man therfore his Confession of them is imperfect and maymed I say by this reason we should not coÌ„fesse them to God since we cannot number them to God no more then to man Now to shew how our Aduersaries in like manner borrow from the Iewes their Answers to our Catholike Arguments one instance in place of many shall serue We Catholikes in proofe of our Religion do vrge one chiefe Argument drawne from Miracles exhibited by God in warrant of the same All which testimonies taken from the patration of infinite Miracles recorded by both Ancient and Moderne Authours our Aduersaries do euade by stiling them Antichristian (o) Ofiand cens 10.11 1â— Cent. 4. col 1445. Cent. 5. col 1486. wonders and lying signes and as wrought by the assistance of the Diuell how conspiring is this answere wâ—â— the Answere of the Iewes against the Miâ—cles of Christ Hie (p) Mat. 11. non eijcit Daemonia 〈◊〉 in Beelzebub Principe Daemoniorum Animaduersion VI. AS here aboue we haue shewed how oâ— Aduersaries conspire with the Ieweâ— both in obiecting and answering so I hoâ— it will not be impertinent to discouer in lyne or two how that the Protestants 〈◊〉 agree with the Ancient and condemnâ— Heretiks in obiecting the arguments agaiâ— vs obiected long since by the said Heretiks in impugning our said Catholiâ— points as also how our Aduersaries do coâ—sociate with the very Gentills or Heathenâ— â—gainst the Catholiks yea against our belieâ—â— in Christ. For touching the first we 〈◊〉 find that place to be obiected by Fauâ—â—â— the old Heretike against Abstinence aâ—â— single life and so recorded by Austin In (q) Austin l. 30. c. 4. contra Faust Manich. the later dayes (r) 1. Ti. c. 4. there shall come some forbâ—ding to Marry and to abstaine from certaiâ— Meates A passage of Scripture wherein tâ— Protestants chiefly insist against single lâ—â— and Abstiâ—ence Againe to omit many â—ther such like instances Iustinus (s) Iust Dial. cum Triphon Euseb l. hist 5. c. 1. Marâ—â— recordeth that the Heretikes of his day did as in respect of the Sacrament charâ—â— the true Christians with the grosse and câ—â—nall eating of human flesh with which veâ—â— point the Protestants do at this present 〈◊〉 â—â—aid vs Catholikes Now concerning the Heathens it is cleare that the Heathens and â—ur Aduersaries do mutually agree in denying many points maintained and affirmed by the Catholike Roman Church For both the Heathens and the Protestants do promiscuously deny Freewill Purgatory Jnuocation of Saints vniuersality of Grace Euangelicall Counsells Merit of workes Sacrifice of the Masse and many other Catholike and â—ffirmatiue articles taught by the present Church of Rome But to come to the Seâ—ond point to wit the deniall of the necessity of Christian Religion do we not find Swinglius himself thus to geÌ„tilize with the Heathens Ethnicus (t) Zuin. in Epist. Zuingliâ— Oecolamp l. 1. pag. 30. si piam mentem domi foueat Christianus est etiamsi Christum ignoret and hereupon Zwinglius particularly auerreth that (u) Zuin glâ—tom 1. in exposit fideâ— Christ fol. 150. Hercules Theseus Socrates Aristides all Heathens are now in Heauen which said Blasphemy is in like sort taught by (x) Gualter in Apol pro Zuing. Gualter (y) â—ullinger as is reâ—orded by Simlerus a Protestant in vita Bullingeri Bullinger and other Protestants Thus farre for this present of the strict association and commerce of the Protestants with the Iewes the ancient stigmatized Heretikes and the Heathens or Pagans touching matter of Religion Animaduersion VII THe doctrine of the Reall Presence to the mouth of Fayth is maintained against â—he Puritans by Doctor Whitaker (z) D. Whiâ—ak contra Duraum pag. 168. Bucer in Script Angl. p. 548. c. and diâ—ers other learned Protestants all which men do hould our Catholike Doctrine far more probable then the doctrine of the others who only acknowledge a typicall presence of Christ in the Sacrament Againe many moderate and learned Protestants (a) In his booke of Eccles policy pag. 188. D. Couâ—â— in his defence of â—â—â—er p. 77. do teach the Church of Rome to be the true Church of God and that men dying in
endued with splendour of Grace and vertue c. After this manner also Vertues are paynted as Iustice fortitude c And it is not prohibited to paynt or picture God after this third maÌ„ner notwithstaÌ„ding our Aduersaryes great dislyke thereof For if (m) Dan. c. 7. Daniel doth describe God sitting in a throne and describeth there also his head his gray hayres his white garments therby to expresse his Maiesty power and his Antiquity from all ages his purity and brightnes c. why may not then God be so pictured to the Eye as the Holy Scripture by reciting of it doth expresse him in words to the Eare Animaduersion XXXII IT is a peculiar sleight of Caluin and other our more learned Aduersaryes that wheras they deny a Conclusion or Proposition of fayth affirmatiuely mantayned by the Catholiks after we haue brought authority either out of Scripture or from forâ— of Reason prouing the same denyed pointâ— then in answere thereto they grant the conclusion of that point but then they render a cause or reason why in such a Case our Conclusion may be admitted so they subtilly obtruding a reason of the Conclusion granted in such or such a case for a sufficieâ—â— answeare in deniall of the Conclusion Bâ—â— this is most exorbitant and in no sort satisfying the Catholiks arguments For the more cleare explicating of my selfe herein 〈◊〉 will instance this their imposture in an example or two We affirme that the Angels and consequently God though all incorporeall may be pictured The Protestants absolutely deny this Proposition We in proofe that the Angels may be pictured produce our authorityes out of the booke of Exodus c. 25 out of the third of Kings c. 6. in which places we reade that Angels were pictured (o) L. 5. Instit. cap. 11. c. Caluin n answereth hereto saying that that was done in fauour of the Pedagogy and more facill instruction of Men in the Old Law which tyme is now past Now here I say this answere is merely impertinent for the Question is not in this place why or to what end things incorporeall might be pictured let the cause be what it will but only whether it be lawfull to picture things incorporeall or not â—hich conclusion this answere of Caluin â—mitteth for true In like manner to proue Freewill we vrge â—â—ose words Si (o) Math 19. vis ad vitam ingredi serua â—â—ndata if thou wilt enter into life keep the â—â—mmandments where we vrge that promise â—f Heauen is made vnder condition that God will not command any thing vnder an impossible condition and that therefore â—e haue Freewill to keep Gods Commandements Caluin answereth hereto that it is not absurd to maintayne that God sometimes for some reasons knowne to himself â—â—omiseth to men things vnder impossible â—onditions to wit to the wicked he maketh such promises thereby to manifest how vnworthy they are of his diuine goodnes But â—ere we reply We demand not why or to what end God doth make his promises either to the wicked or to the pious but we only maintaine that a thing cannot rightly be promised vnder condition but only to him who hath the vse of Freewill This imposture is most familiar with Caluin and his followers and therefore I could wish the serious reader to be obseruant therof Animaduersion XXXIII IN my iudgment the Question of Images in a point to be discussed chiefly by Philosophy as taking its warrant and ground from thence so far forth as there be no abuse of the Images My reason is this what thing soeuer man vnderstandeth the same he vnderstandeth by the help of a Species or Imaâ—â— thereof first wrought in the Phantasy according to that Axiome in Philosophy Quicquid intelligitur intelligitur per moâ—â—â— Phantasmatis And thus we cannot apprehend or worship God but by the help mediation of an Image of God which wâ— frame in our Imagination and phantasy Againe if a picture be capable of disgrace iniury in regard of the person therein represented then by the same reason a picture may be capable of honour and reuerence I meane that kind of honour reuerence which is due to inanimate things Noâ— that a picture is capable of disgrace or contumely is euident For example if a subiect disloyally affected to his Prince should deface breake or otherwise indecently handle the picture of his Prince by stabbing it with his dagger or otherwise or if some Atheâ—â— denying the Scripture should be trample vnder his feete through scorne and malice the Bible it selfe would not these Actions be seuerely punished and might not the picture of the Prince and the Bible be said to haue suffered disgrace and indignity thereby with reference to the wrong and indignity committed against the Prince the sacred Scriptures Then by the same reason may the Picture of Christ and the Saincts be affected with due religious respect aboue other things in regard of Christ and his Saincts represented in them of â—hom they are pictures Animaduersion XXXIV TO vindicate our selfes from the calumny of our Aduersaries touching the worâ—hip which we exhibit to Saints Images â—hey are for their instruction to take noâ—â—ze that Adoration containeth three difâ—â—rent (p) S. Thom. in 3. sent dist 9. Acts the first is of the vnderstanâ—ing by the which we apprehend the excelâ—â—ncy of any thing The Act of the Will by the which we are inwardly moued to manifest and protest our worship by some exteriour or interiour Act The third is an Exteriour Act by the which we moue our hat or bow our leg or shew some other externall signe in manifestation of our inward worship giuen Of which three Acts the second which is of the will is most essentiall seeing the first may be without adoration and the third with irrision and scorne as the Jewes worshipped our Sauiour vpon the Crosse Here further we are to note that that worship which is giuen to God is a chiefe and supreme prostration and inclination of the will with the apprehension of God as the beginning and last end of all things and therefore as our chiefe good and it is called by Deuines Latria and cannot be communicated without Idolatry to any creature Worship giuen to Creatures is distinguished according to the different degrees of excelleÌ„cies in the Creatures and so according to the different degrees of the worth of Creatures the worship exhibited is seuerally called as Duâ—â—â— hyperdulia cultus religiosus cultus ciuilis Lastly it is further to be obserued that by the exteriour Act it is not easy to distinguisâ— the seuerall kinds of worship for almoâ—â— all exteriour Acts of worship Sacrifice only excepted are common to euery kind oâ— worship For according hereto we read thâ—â— Abraham with the same Act of bowing hâ—â— body to the ground did adore God Genes 17. did worship Angels Genes 18. and diâ— worship Men Genes 23. In like sort all meâ— do vse to kneele to
not the word of God which doth or possibly can assure vs we do well to thinke it is his word Nâ—w if the Scriptures be confessedly vnable to afford vs certaine proofe of themselues then in all true consequence of Reason much lesse are they able to direct exempt vs in case of doubt and question infallibly from Errour the rather as D. Reynolds truly confesseth in (h) Confer c. 2. Diuis 2. pag. 68. that it is not the shew but the sense of the Scripture that must decide Controuersies Now from this I infer that if according to the learned (i) The Authour of the Treatise of the Scripture and the Church cap. 16. fol. 75. Whita con Staplet l. 2. c. 4. p. 203. Kempn in Exam. part 1. pag. 69. and diuers others Protestants here cited it is to be determined to vs which is Scripture by the iudgment of the Church which confessedly hath the assistance of the Holy Ghost in infallibly discerning to vs which Books of Scripture are sacred and which not then necessarily followeth the Churches no lesse needfull assistance of the same Spirit in her like discerning vnto vs the sense of the said Scripture for what auayleth it vs to be made certaine of the Bookes and least vncertaine of the Sense Or what reason can our Aduersaries alledg whereby to acknowledge the Churches priuiledg in the one and deny it where it is no lesse needfull in the other This inference being granted vtterly ouerthroweth the Priuate spirit in its interpretation of Scripture Animaduersion XLIX IT is a demonstration in confutation of the Priuate spirit interpreting the Scrippture to obserue the different or rather contrary constructions which Luther and Caluin and others giue of that short sentence Hoc est Corpus meum c. Hic est sanguit meus And yet they all do vant of their enioying the said Spirit And therfore it is the lesse wonder that S. Austin (k) Austin cont Maximum Arian l. 1. affirmeth that it hath euer beene the custome of all Heretikes to flie to Scripture alone as it is interpreted by this Priuat Spirit The absurdity of which opinion more euidently appeares since it is certaine that among diuers meere contrary or coÌ„tradictory pointâ— of fayth the Scripture condemneth the onâ— And yet both the maintainers of the said contrary doctrines do flie to the Scripture as Iudge Now what madnes is it for 〈◊〉 man willingly to couet to appeale to that Iudg by whom it is certaine his cause shal be condemned Neither can either of the Litigants put any confidence in the meanes of truly interpreting the Scripture to wit Prayer Conference of places of Scripture knowledg in the Tongues c. since all these meaneâ— are most vncertaine euen by the Confession of D. Whitaker thus writing (l) Whitak l. 2. de Eccles cont Bellar. contr 1. quaest 4 Medâ—â— interpretandi â—oca scripturae sunt incerta c. The meanes of interpreting the obscure places oâ— Scripture are vncertaine doubtfuâ—l and ambiguous Therfore it cannot be otherwise but the interpretation it selfe must be vncertaine Si incerta tum potest essâ— falsa if the interpretation be vncertaine then may it be false Thus far the said Doctour Animaduersion L. TOuching the depressing of General Councells Peter Martyr thus writeth As long (m) L. de votis pag. 476. as we insist in Generall Councells so long we shall continue in the Papists Errours with whom D. Whitaker conspires in these words Generall (n) Lib. de Concil cont Bellar. q. 6. Councells may erre Now let vs see the great and many disparities wherby a Generall Councell is infinitly aduantaged in respect of not erring aboue the Priuate Spirit of any one man First then a Councell I heere only speake of Generall Councells is in S. Austins (o) So doth S. Austin terme a Generall Councell Ep. 161. iudgment The supreme Tribunall in the Church of God The Priuate Spirit hath but his owne braynes for the Seate of his Iudicature A CouÌ„cell receaues its promise from (p) Where two or three are gathered together in my name c. Math. 18. Christ that his assisting presence shall not be wanting thereto The priuate Spirit euen by Gods (q) No prophesy is of any priuate interpretation 2. Per. c. 1. owne sentence wanteth the certainty of expounding the Word truly A Councell is much reuerenced by the ancient (r) Ierom. l. cont Lucifer Ambr. Ep. 32. Athan Epist ad Epicterum Fathers and acknowledged by diuers of our learned (s) D. Couel in his modest Exam. p. 110. c. Aduersaries to be the only certaine meanes of determining Controuersies The Priuate Spirit it that of which we are (t) Dearely beloued belieue not euery Spirit c. commanded to doubt and of whose seducing (u) These things I haue written to you concerning those who deâ—eaue you Iohn 1. c. 2. God himselfe in Scripture premonisheth vs And which is much condemned euen by the more moderate (x) D. Couell in his defence of Hooker p. 86. D. Sarauia contra Respons Bezae pag 306. and others Protestant A Councell consisteth of many hundred venerable Doctours Pastours gathered from the most remote nations of Christendome and therfore the lesse subiect vpon such their meeting iointly and with mutuall consent 〈◊〉 stampe any Nouelismes in Doctrine presenting that only to be belieued in theâ—â— Canons which is decreed by the mutuaâ— consent of all or the greatest number of them The priuat Spirit is but its owne only weening oftentimes dissenting from others of his Brethren in diuers points of fayth To conclude A Councell as being composed of seuerall hundreds of Bishops Doctours hath many members of it most eminent for vertue readines of the Scriptures skill in the Tongues they all besieging the eares of God with their daily prayers accompanied with many corporall austerities and all to the end that God would be pleased so to guyde their tongues and pens as that they may decree only such doctrines as are agreable to Gods holy Word The Priuate spirit as being but one man doth want for the most part not only Vertue but also those other gifts of the Vnderstanding aboue specified as Learning knowledg in the Scriptures c. And as for Prayer and other meanes of pleasing God it reiecteth all this as superstitious and Papisticall relying in lieu therof vpon his owne Enthusiasmes illuminations from the Lord. And thus much touching the balancing of a Generall Councell with the Protestanticall Priuate Spirit Animaduersion LI. IF you attempt to charge a Protestant-writer with Corruptions or lyes in their wrytings of which Impostures their books are most luxuriant rather insist in a few those manifest and vnanswerable then in a great number seing if your Aduersary can make shew to salue but three or foure of a greater number the which he may the more easely do by how much the number of his falsifications is greater
spake (e) Luth. tom 7. Wittenberg to him in a base great voice so as he made Luther to sweate his hart to tremble againe the same apppeareth in that Luther saith as is set downe aboue that he was first awake and that then after the Disputation begunne But howsoeuer admit it were but a spirituall fight or Disputation yet in either case the persuasions arguments wherunto Luther heere yealdeth came confessedly from the Diuell what difference then is there whether the Diuell made them to Luther by sensible coÌ„ference or by inward suggestion Animaduersion LIX AS Luther was instructed by the Diuel to impugne the Masse so were Carolostadius and Swinglius two great introducers of Protestancy in those former tymes in like manner indoctrinated by the Diuel against the Masse Touching Carolostadius whom Luther calleth a Man (f) Luth. in loc com Class 5. pag. 47. giuen ouer vnto a reprobate sense This man impugned the Masse vnder pretence of Visions and pretended conferences with God of whome the Booke entituled Conspiracy for pretended reformation thus writeth Carolostadius (g) Luth tom 3. Penens fol. 68. a preacher professing the Gospell c. attributed much to Cabinet teachers and pretended conference with God And yet his pretended visions were but meere Illusions of the Deuill of whom euen Luther thus sayth Carolostadius (h) In Theol. Calu in Prâ—â—em had his expositions from the Deuill As concerning Swinglius whom Conradus Schlusseâ—burg the Protestant calleth a man of vnfortunate memory This man disputed publikly at Zurick for the abolishing of the Masse and receaued confessedly his nightly Instruction by Dâ—eame from an Admonisher (i) So writeth Swinglius of himselfe herein tom 1. l. de sub fid Eucharist fol. 249. whether Black or Whyte sayth he I remember not Which Instruction is acknowledged by Protestants themselues to be a meere Imposture of Satan For thus hath Conradus Schlusselburg left recorded Sole (k) In Theol. Caluinist in â—roaem meridiano clartus est non Deum verum sed Diabolum ipsissimum c. It is more cleare then the Sunne that not the true God but the Deuill himselfe did inspire the Sacramentary Heresy into Swinglius by Dreame Thus far of these three former mayne Impostours I meane Luther Carolostadius and Swinglius all of them receauing their instruction from the Deuill for their abolishing and impugning of the Masse Animaduersion LX. DIuers Aâ—liaphorists or Neutralls in Religion do maintayne that whosoeuer belieueth the Apostles Creed liuing a good life may be saued Now that the Creed cannot be the Boundary or limit of Christian fayth is thus proued First because though the Protestant and the Catholike do indifferently repeat the Creede yet they vnderstand euery Article thereof in a different sense thâ—one from the other For example I belieue 1. in God The Catholike belieues that his God no way cooperateth or worketh sinne in man The Protestant belieues that God doth and therefore Beza sayth that God (l) In his Display of Popish practises p. 102. exciteth the wicked will of one thiefe to kill another And in Iesus 2. Christ his only Sonne The Catholike belieues in Christ who is God of God and equall to his Father who suffered Death quoad sufficientiam for all mankind A Sauiour who died only in Boâ—y and not in Soule Finally a Sauiour who from his first Conception was endued with all knowledge wisdome and prouidence exempt from all ignorance passion and perturbation The Protestant beliâ—ueth in Christ as his Sauiour yet in all these circumstances touching Christ differently from the Catholike Descended 3. into Hell The Catholike by Hell in this place vnderstandeth Limbus Patrum from whence our Sauiour did deliuer the soules of the lust there detayned till his comming But the greatest part of Protestants do vnderstand in this article the graue by the word Hell He 4. ascended into Heauen both the Catholiks and the Protestants do teach that Christ truly in body ascended vp into Heauen whereas the Lutherans (m) Luther bib de sacra Caena Domini tom 2. fol 11â— do teach that Christs Body is in all places with the Diuinity And that therefore it did not after his passion really ascend vp into Heauen it being there both before and after his passion To iudge 5. the quick and the Dead The Catholike belieues that Christ shall so iudge man as that his good works receauing all their force from our Sauiours Passion shal be rewarded The Protestant belieueth that Christ shall reward only a baâ—e and speciall fayth The like disparity of the beliefe of the Articles of the Creed by the Catholike and the Protestant might be exemplifyed in the other following Articles of the Creed here omitted for breuity Only I conclude that seeing it is the sense and not the words only which makes the Creed which Christians ought necessarily to belieue and seeing the Catholike the Protestant bâ—lieue the words therof in different or rather contrary senses therefore it followeth that it is not sufficient for a Christian in respect of fayth only nakedly to belieue the words of the Creed but he is obliged if so he expecteth saluation to belieue the Articles thereof in that sense and in no other wherein the Apostles did dictate them Animaduersion LXI ADmitting that both Protestant and Catholike did belieue the Creed in a true sense yet followeth it not that this beliefe I meane in respect of beliefe only were a sufficient beliefe or fayth for the saluation of Man The reason hereof is this because it is most certaine that there are diuers points of Christian Religion houlden necessarily to be belieued in the iudgment both of the Protestant and Catholike and yet the same points are not contayned or expressed in the Creed And to insist in these following 1. That there are certaine Diuine writings of infallible authority penned by the Holy Ghost which wâ— commonly call the Scriptures of the Old and New Testament 2. That there are spirituall substances which we call Angells and that many thousands of them did fall after their Creation and are become those malignant spirits which we call Deuills 3. That there is any materiall place of Hell for the wicked of which we find nothing in the iudgment of the Protestants seeing they vnderstand the graue by the word Hell in the Creed 4. That the paynes of the damned shal be for all Eternity 5. That Adam presently vpon his Creation did fall from the Grace of God and thereby transferred Originall sinne vpon all mankind 6. That the world was once drowned for sinne which inundation is commonly called Noes floud 7. That our Sauiour whilest he conuersed here vpon earth did worke any miracles 8. That S. Iohn Baptist was our Sauiours precursour or forerunner 9. That our Sauiour did chuse to him certaine Men for his Apostles who first did preach and plant the Christian fayth throughout the whole world 10. That Circumcision
some hundreds and yet remaining to be yearely seene euen with spots of bloud at the chiefe Church in Brussells in the lowe Countryes What can our Aduersaries answere herero Yf they grant the miracle they withall grant the truth of the Doctrine of the Reall Presence To deny it by saying that when one hoast is corrupted through tyme another is secretly thrust in the former place is more then absurd For would the Princes of those Countryes the Lords Bishops Prelates other Religious persons and the whole Communalty suffer themselues to be thus abused from tyme to tyme with such impostures but that they would be most desirous to find out and discry all such wicked stratagemes and deuises Truly I do not see what answere in full weight of Reason can be giuen hereto to conuince the iudgment of any sufficient Man Animaduersion LXXI THat Catholike Religion affordeth Saluation to the Professours thereof is proued seuerall wayes euen from our Aduersaries owne pennes And first Because oâ—â— Aduersaries do reach that the Church oâ— Rome notwithstanding her presumed Eâ—rours is the true Church of Christ consequently her Professours capable of Saâ—uation According hereto thus writeth D. Field (d) L. of the Church c. 46. We doubt not but that Church â—t which the Bishop of Rome with more then Luâ—â—ferlike pryde exalted himselfe was notwithstanding the true Church of God and that it held a sauing profession of the truth in Christ. D. Sâ—â—â— auerreth the same verity in these words (e) In his Defence against Penry pag. 176. you thinke that all the Popish sort wheâ—â— dyed in the popish Church are damned yâ—â— thinke absurdly and do dissent from the iudgment of all learned Protestants With theâ—â— conspireth to omit others D. Couell thâ—â— writing We (f) In his Defence of M. Hooâ—er pag. 77. affirme them of tâ—e Churchâ— Rome to be a part of the true Church of Chriâ—â— and that those that liue dye in that Churcâ— may be saued Another Reason may be taken from the lawfulnes euen in the iudgment of the learned Protestants of Chiâ—dren of Papists as we are stiled whether they be Baptized by Catholike Priests 〈◊〉 Protestant Ministers And the cause of thâ— lawfulnes thereof is deliuered by the Protestants in these words Because (g) So teach the Deuines of Geneua in their propositions and principles disputed at Gen. p. 178. the same is taught by D. Whitgâ—â—fe in 〈◊〉 Defence pa. â—23 by M. Hooker Eccles poâ— l. 3. p. 131. by otheâ— we affirme that those Children are comprehenâ— within the Couenant of eternall life by meanes of the fayth of their Parents A third Reason of the Protestants true iudgment herein concerneth the Fathers of the Primitiue Church in generall who that they liued dyed Papists is most euident by what hath beene confessed aboue by our Aduersaries Now of them Cartwrighâ— thus writeth I (h) Cartwright in his Reply in D. Whitguifts Defence p. 82 doubt not but that diuers Fathers of the Greeke Church who were patrones of Freewill are saued The like charitable opinion of the Fathers though Papists both liuing dying is deliuered by (i) Contra Raâ— Camp pag. 78. D. Whitaker notwithstanding the Fathers Doctrine touching Satisfaction and Merit of Works Finally the Protestants iudgement is also herein manifested in their commonly giuing in their writings and speaches to Austin Ierome Ambrose and the rest whom they acknowledge to Professe and dye in our Catholike fayth and Religion the name and title of Saint as S. Austin S. Jerome c. Animaduersion LXXII YF it be vrged that the Deniall of Freewill for exaÌ„ple was taught by Manicheus and consequently that the Protestant fayth therein is as ancient as those Primitiue tymes It may be replyed that this particular Heretike or that particular Heretike did teach but one or other Protestant Article in those dayes and were sustantly written against for such their Innouations the said Innouatours being Catholike in all other points And therefore you may truâ—â— infer that the vrging of such examples is merely impertinent either for the proofe of the Antiquity of the Protestant Religion or for the Visibility of the Protestant Church in those dayes Animaduersion LXXIII YF you dispute with any Protestant by writing or enterchange of letters write nothing but Matter with as much compendiousneâ— as the Subiect will beare without any Verball Excursions or digressions For this proceeding will force your Aduersary to reply if he will reply to the Maâ—ter For otherwise leauing the materialâ— point which is chiefly issuable and to be handled he will shape a reply to other lesse necessary stuffe deliuered by you And then his Reply must passe abroad by the help of many partiall tongues for a full answere to your whole Discourse Animaduersion LXXIV WHereas you may alledge diuers acknowledged Heresies both in the iudgment of Protestants Catholiks out of the Bookes concerning diuers persons who belieued some few points of Protestancy recorded in the said Bookes here I speake of Wâ—â—ldo Wiclife c. Now if here your Aduersary Disputant doth auouch as many Protestants do that these Heresies were falsly obtruded and fathered vpon the said presumed Protestants by their Enemies you may here reply that to affirme this is against the force of all Reason For seeing the same Bookes do make indifferent mention both of the Protestant opinions and of the other Heresies defended by the same Men either the said Bookes are to be belieued in both or to be reiected concerning both Yf the first then it is certaine that those men did belieue those acknowledged Heresies Yf the later then the said Bookes are not of sufficient authority to proue that there were any Protestants in those ages Animaduersion LXXV IN your proofes drawne from Scripture labour to be much practised in the Protestant Translation of it of which infinite places make for the Catholike Cause euen as the Scripture is translated by the Protestant For this Course gauleth them far more then if you insisted only in the Catholike Translation Animaduersion LXXVI I Will here set downe certaine Obseruations which will easely solue all difficulties or Argument whatsoeuer rising from Scripture or Fathers against Communion vnder one kind only 1. First whereas sundry places of Scripture and Fathers do speake indifferently oâ— only make mention of Communion vnder both kinds or do affirme the vse thereof to be lawfull yet from hence which is the point issuable cannot be inferred any precept of Christ as necessary to Saluation 2. Secondly when such places are vrged which contayne in them a Precept the same places are either vnderstood of Priests who do sacrifice whose bond is different from theirs of the Laity Or els they concerne only the tyme and place when 〈◊〉 where that custome of both kinds was obserued for the custome of the Church whether it be generall in the whole Church or particular in some notable place thereof aâ— in one Country Kingdome
to be really in the Eucharist since by this reason say they it may become rotten and mouldy and be eaten by myce should passe to the belly and so to the common passage To this I answeare that these supposed indignityes do not touch the body of Christ but only affect the species and forme of the Eucharist which is ioyned with the body Againe seeing our Christian fayth teacheth vs that Christ was included for a long tyme within the Wombe of the Blessed Virgin being a Woman that he was swadled and lapped in Cloaths that then he might fall vpon the earth and might also haue beene eaten with beasts or burnt if so by miracle he were not preserued from such mischances if rheÌ„ he was truly and in his owne person subiect to all these difficultyes without any dishonour what dishonour is it to him if he did vndergo in another forme the former supposed Indecencyes vrged by our Aduersaryes Againe the former Indignityes do no more truly and properly touch the body of Christ then the Diuinity which being in all places can be said to be burnt it being in the fyre or being rotten it being in bodyes that are rotten c. Animaduersion CXXIX OVr Aduersaries draw another argument taken from the vnprofitablenes of the Reall Presence in the Eucharist Thus they dispute The reall being of Christs body in the Eucharist is needles in that seeing the end and fruite of the Eucharist is to nourish the Soule and this nourishment consisting in fayth and Charity may as auayleably be performed by apprehending Christ by fayth as he is only in Heauen it therefore followeth that no profit aryseth from the Catholike doctrine herein which is not by other meanes as well effected To this I answere first that it is false to say that the same fruite is reaped by Christ in Heauen as by receauing him really into our bodies since Experience doth witnesse that by this receauing him in the Eucharist our Fayth Charity Deuotion and Reuerence are more encreased Besides our reall coniunction with Christ affordeth many benefits to the soule which Christ giueth not without this Coniunction no otherwise then he cured all such who touched the Hemme of his garment whom he would not haue cured though otherwise he could if they had not touched it Secondly I affirme It is a false â—â—â—ation to conclude It was not conuenient that Christ should be really in the Eucharist because the fruite reaped thereby may be obtained by other meanes For that is profitable which doth confer any Good though the same good may be obtayned otherwise For one drop of Christs bloud or any other laborious worke vndertakâ—n by him for our good had beene sufficient for our Redemption yet it followeth not that all his paines labours effusion of bloud yea death it selfe were vnprofitably and bootelesly performed Yea God could haue redeemed the world without the Incarnation of Christâ— shall we therefore say that the Incarnation of Christ was needles inconuenient and vnprofitable Animaduersion CXXX WHereas aboue there haue beene alledged diuers testimonies out of the Iewes and ancient Rabins in proofe of diuers Articles of our Roman Catholike fayth particularly of the Sacrifice which the Rabins say the Messias shall make at his comming our Aduersaries seeke to euade the force of all the Iewish Rabins authorities by saying that those testimonies of the Rabins were first forged by Galatinus and fathered vpon the Iewes for their greater credit And according hereto we find D. Whitaker thus to answere Dureus who vrged some Jewish sentences out of Galatinus for proofe of the Reall Presence and Sacrifice Tuum (h) Whitak contra Duraeum pag. 818. in hac causa Petrum Galatinum minimè profectò desideramus nec Haebreorum testimonijs illis indigemus Now to free Galatinus from suspition of forging all such sentences of the Rabins in fauour of Christianity and of Articles of our Roman Religion I answere hereto and say that one Hieronymus de Sancta fide being a Jew and conuerted to Christianity in the tyme before Galatinus whose Physitian he was did write a booke entituling it Hebraeo-mastrix or vindex impietatis perfidiae Iudaicae wherein he proueth diuers points of Christianity from the there allâ—dged â—estimonies and sentences of the said formâ—r Iewes mentioned by Galatinus This booke of his was printed at Franckford anno 1602. Animaduersion CXXXI IT is much obserued how our Aduersaries in answering to Catholike Bookes often giue slip to the argument or authority produced and in lieu thereof either by degrees flye to the state of the Question as though afore it were not acknowledged or to the Scripture themselues only interpreting the same where they may range vp and downe ar large or to some by circumstance meerely accessory to the Question and difficulty disputed of or do vse deceytefull resemblance and exchange of matter subtilly conueyed and brought in by tedious entertainment of prolonged discourse and all this to hold the Reader therewith that so vnespiedly they may diuert the Readers eye and memory being thus fixed vpon their digressions from the authority and reason alledged Here also may alledge their accustomed practize in printing the Catholikes Books at large their answere conioyned thereto in the same bulke or volume Their vsuall imposture then is to cause the Catholike authors words to be set downe in a most little obscure and darke letter or Character thereby to withdraw the Readers eye from perusing and reading it at large whereas their answere thereto they procure to be printed in a fayre and great Character or letter that so they may more easely inuite the Reader to the full perusing of it And this sleight is particularly besides in others manifested in D. Whitakers Answere to B. Father Câ—â—pian his ten Reasons in his Challenge to the two Vniuersities also in D. White his Booke against his Aduersaries entituled The way to the true Church Animaduersion CXXXII YF many miracles were wrought concerning Christs body before and whiles he here conuersed vpon earth may not then a man be more easely induced to belieue the great Miracle of his body in the Institution of the Eucharist A litle before the Natiuity thereof we reade Coâ—ceptus est de Spiritis Sancto At the very instant of his birth Natus est ex Maria Virgine some small tyme after his deathe Tertia die resurrexit vpon his last departure from vs Ascendit ad Caelos In all which passages Nature herselfe was if not dissolued at least suspended yea whi es he here conuersed vpon earth the samâ— sacred body of Christ was sometimes nourished without (i) To wit during Christs fast of forty dayes eating at other tymes did eate without (k) WheÌ„ he did eate with his Apostles after his Resurrection any nourishment thereby furthermore the same body remayning Visible (l) According to Luc. 4. Ipse transient peâ— medium illorum ibat became Jnuisible To conclude â—hrist blessed body did walke (m)
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
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
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