to be descended from the loynes of Luther Of the Antimoni so called by reason of their impugning the Law of the Old TestameÌ„t the Protestant Deuines of Mansfield thus report them to teach Lex diuina â—igna non est quae verbum Dei appelletur c. Omnes (15) In Confessione Mansfeld Ministrorum tit de Antinomis fol. 89. â—0 qui circa Moysem hoc est decem prâ—cepta versantur ad Diabolum pertinent Ad patibulum cum Moyse Thus these Deuines relate the Doctrine of the Antinomi And do not the Antinomi suck this their blasphemous doctrine from Luther who thus writeth of Moyses Moyses (16) Luth tom 3. Wittenberg in Psal 45. hath his lips vnpleasant stopped angry c. Do you collect all the wisdome of Moyses c. and you shal fynd it to be either Jdolatry or hypocriticall wisdome or if it be politicke the wisdome of wrath c. away therfore with Moyses Now that the Libertines do in like manner spring originally from Luther is no lesse euident Thâ—ir doctrine Caluin deliuereth in thâ—se words Persuadent (17) Caluin in Tract Theol. pag. 542. nihil mali esse in stupris adulterijs cum à Deo omnia fieri cognoscimus The Libertines perswade themselues that there is no euill in fornicâ—tion and adulteries Seing say they we all know that all things proceed from God And from this their Doctrine are so many writings published by the Libertines wherein is defended all Epicurisme and (18) Of these see Caluin vbi supra pag. 527. 543. impurity of life Now that Luther layeth the ground of the Libertines Doctrine obserue what followeth God (19) Luth in assert arâ— damnat per Lâ—cnem art 36. worketh the wicked worke in the wicked c. And againe It is not in mans power to thinke Good or Euill but aâ—l things proceed from absolute necessity And as for extenuating of vice as not hurtfull to Man and depressing of vertue in both which points the Libertines agree with Luther I refer the Reader to what is aboue set downe out of Luthers owne words Only I will heere repeate one or two of his speeches Touching good works equally disclaymed both by Luther and the Libertines Luther thus writeth No worke is disalowed (20) Luth in his sermons Englished p 147. of God vnlesse the authour thereof â—e disalowed before And concerning Sinne Luther thus teacheth (21) Luth to 2. wittemb de capt Babil fol. 74. A Christian bapâ—ized is so rich that though he would he cannot â—oose his Saluation by any sinne how great soeâ—er vnlesse he will not belieue Which two Doctrines of Luther are the very source from â—hence spring the Libertines Heresies Animaduersion CXLIX TO forbeare the testimonies of Diuine Scripture of generall Councells (22) Concil 3. Carthag Lateran sub Innocent 3. c. 60 â—â—orent sess vlt. and of the ancient Fathers (23) Gregor Nazianz in Orat. in Cesarium Cyril Catech 5. mystag Epiph. in 〈◊〉 Operis contra Haer haer 75. Chrys hom 41. in 1. ad Cor. Terâ—ll l. de corona milit Cyprian l 1. Epist. 9. Ambr. l. 2. Epist. 8. 〈◊〉 Faustinum Hieron Epist ad Pammaâ—h August de cura pro â—â—rtuis c. 1. in Enchirid. cap. 110. in proofe of Purâ—atory I will here content my selfe with arguments two or three drawne from Reaâ—on which are in my iudgment of sufficient â—orce for the beliefe of this dogmaticall â—oint The first Argument then may be this There are ceraaine Veniall Sinnes as is proâ—ed out of S. Iames c. 1. and 1. Cor. 3. which â—â—e worthy only of temporall punishment But it may so fortune that a Man may depart out of this life with such Sinnes not expiated But it is not intelligible how an idle â—ord for example should out of its owne Nature deserue the perpetuall hate of God and sempiternall flames The second Reason When Sinners are reconciled to God the whole temporall punishment is not euer remitted with the Sinne Thus though God remitted to Dauid his Sinne in 2. Reg. 12. yet for temporall castigation he punished him with the death of his Sonne But it may so fall out that a man hath not fully satisfyed at the hower of his death for his temporall punishment therefore it necessarily followeth that there is a place of Purgatory wherein all temporall punishment is to be suffered The third reason We see that of those who depart this life some are very good and vertuous others very euill and wicked others againe are reasonably good and reasonably euill Now from hence euen by the force of Reason we may conclude that there is after this Life eternall punishments for those which be extremely wicked and eternall rewards for the very good and pious and then by proportion and analogy temporall punishments by them a passage to Eternall rewards for those who are but reasonably good and reasonably euill Neither standeth it with Gods iustice and goodnes that a most vertuous man through his whole life dying also another man dying who hath committed many veniall Sinnes vnsatisfyed or hath only the guilt and eternal punishment of many great mortall Sinnes forgiuen without any temporall satisfaction at all for them made should both indifferently enioy immediatly after their departure out of this life the same reward of Glory and Eternity The last reason may be this That opinion which taketh away Purgatory is most pernicious and therefore it cannot be true For it maketh men slouthfull in auoyding Sinne and doing of good works as elswhere is intimated For who is persuaded that there is no Purgatory but that all sinnes are presently abolished by death in those who dye with true fayth may thus reason with himselfe To what end do I labour in fasting Prayer Continency Almesdeeds Why do I depriue my selfe of pleasures seeing at my â—eath all my Sinnes whether they be many or few shall at once be cancelled But who belieueth that besides Hell there is a most horrible fyar of Purgatory and that what in this â—â—fe is not washed away by due works of Penance shall in that fyar be purged will be far more diligent and cautelous in leading of his life Animaduersion CL. TOuching the Induration or Hardening of Pharaos Hart so much vrged by our Aduersaries to proue that God is the Authour of Sinne we are to note that whereas our very Aduersaries and particularly Melancthon (24) Melancthon confesseth the same in loc Com cap. de causa peccati contingentia confesse that the Hebrew word here vsed signifyeth only Permission the Jewish Rabins are accordingly so playne in affirming with vs the same to be only by Gods permission and not by his working thaâ— Peter (15) In Epist. Rom. cap. 9. Martyr and Munster (26) Annotat in Exod. cap. 7. do accordingly acknowledg this the Iewes foresaid exposition Melancthons words confessing that the Hebrew word signifyeth iâ— this place only Permission are these Nec
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
did minister 〈◊〉 vnto the Laity vnder both kinds for aâ—â— this is confessed for true but the touch oâ— the Question is whether Christ our Sauiour did giue an absolute command vnto his Apostles and Successours of administring the saiâ— Sacrament vnder both kinds to wit of breaâ— and wyne so as the deliuering of it to the Laity vnder one kind only should be a breach of oâ—â— Lords precept therein The Protestants affirme it to be an absolute transgression The Catholiks deny it and maintaine thaâ— their Aduersaries do ignorantly confounâ— a Precept with an Jnstitution between which two there is great difference For example God did institute and ordayne Mariage but gaue no precept thereof for if he had then all men were bound vnder sinne to marry therfore those words Crescite (g) Gen. 8. multiplicamius though they be deliuered iâ— the imperâ—â—ine moode neuerthelesse they contayne not any Precept neither by the same reason do those other words Bibite (h) Mat. 26. ex hoc omnes In which senteÌ„ce the word Omnes is to be restrained contrary to our Aduersaries vrging of it only to all the Apostles then present for if it were to be extended to all men vniuersally without restraint then should the Sacrament of the Cup be giuen to the Iewes Infidels and Children all which notwithstanding are exempted from it euen by the confession of the Protestants Animaduersion XXIX TOuching the true doctrine of Iustification and merit of works we Catholikes do â—each That we are not to ascribe our first â—ustification to our works at all though we be wrongfully traduced so to do for we willingly acknowledge those words of the Apostle Jt is (i) Rom. 9. not of the willer or of the runner but of God who sheweth Mercy Now â—ouching Merit of workes we may deliuer â—he Catholike doctrine in these Ensuing Propositions That works may merit it is required that the party who worketh be in state of Grace and out of mortall sinne That works do merit a free and liberall proâ—ise and Couenant of God is necessary by which â—is promise of reward made vnto good works God â—n a manner obligeth himselfe to reward good â—orkes according to his promise That works do merit they must take their worth and dignity from our Sauiours passion and from thence receaue as it were a new tincture and dye We are further to vnderstand that the passages texts of Scripture prouing merit of works are of fiue sorts so plentifull is the Scripture in proofe thereof First from those places where eternall life is called Merces a wage or reward as in Math. 5. 20. c. Secondly from those placeâ— wherein a heauenly reward is promised to Men according to the measure and proportion of their works as in Luke 6. Rom. 8. Cor. 3. c. Thirdly from those testimonies of Scripture which expresse the reasons that works are the cause that eternall life is giuen as in Math. 25. Apocalyp 2. c. in all which places the particles Enim quia Ideo are vsed and are Causalls that is implying and shewing the reason cause of a thing Fourthly from those places in which a reward is promised to good works euen by force of Justice Hebrews 6.2 Thess 1. c. Lastly from those passages wherein mention is made of the Dignity of good works as in Luc. 10.2 Thess 1. Apocal. 3. And here we are to note that touching Euangelical Councels true it is that we are so obliged to God that if we consider Gods benefits bestowed vpon vs we willingly acknowledge that man cannot do more good then he ought to do no not the thousand part therof he ought to do in that man cannot render any thing of equall valew and worth to Gods benefits Neuerthelesse if we consider the Law and Command imposed by God vpon vs then man may be said to do more then indeed he is obliged by Gods Law to do For although man cannot exceede or equall Gods benefits with his owne works yet he is not become guilty hereby seeing man is not obliged to performe more then God commandeth Animaduersion XXX THe Catholiks are charged by their Aduersaryes that they do expunge out of â—he Decalogue those words Thou shalt not make to thy selfe any grauen Image c. But â—his is a meare Imposture of the ProtestaÌ„ts For the truth is these words heere recited to make but one and the same commandemeÌ„t with those first words Thou shalt haue â—o other God before me these later being but 〈◊〉 more full explication of the first words consequently may be omitted somtymes in â—hort numbring or setting downe of the Commandements This is thus proued Euery Jmage is not prohibited in the Decalogue or ten Commandements but only â—hat which may be truly called an Idol that is an Image which is taken for God or which representeth God to be that thing which God is not Now that Images were not absolutely forbidden in the old Law appeareth in that God commanded the Imageâ— of the Cherubims (k) 3. Reg. c. 6. Lyons and Oxen to bâ— made as also the brazen Serpent (l) Numbers c. 11. Froâ— hence then we may conclude that the making of Images is not absolutely forbidden by God as a distinct precept from the first but only so far forth as Images be takeâ— for God and consequently that as abouâ— is said these words forbidding the making of Images do but make one and the same Commandement with the first words Thoâ— shalt not haue any other Gods before me Animaduersion XXXI WE are to obserue that a thing may be pictured to three seueral ends One way to expresse the perfect similitude of the forme and nature of the thing pictured And after this maner only corporeall things arâ— paynted which are endued with lineamenâ— and colours And if one should attempt to picture or paint God after this manner be should make the picture a true Idol The second end of picturing is to exhibit some history to the eye as if a man would paynt the expulsion of Adam out of paradise he ought to paynt God in forme of a Man walking and Adam and Eue naked byding themselues among the trees and lastly an Angell in mans shape holding a sword and expelling Adam with his wife Now who should thus draw this History doth not intend to represent the nature either of God or the Angell but only to exhibit by meanes of the picture that to the eyes which another by reciting the Scripture doth exhibit to the eares .. And after this manner God may be paynted The third end to paynt a thing without reference to History is to explicate the nature of a thing not by any immediate and proper similitude but by Metaphoricall and mysticall signification After this manner we paynt Angels in forme of young men winged fayre naked of feet c. so to signify that they excell in strength are most swiftly moued from place to place are
of (z) Theodoret Dial. 3. Jgnatius hâ—â— tyme. How Zenaias (a) Niceph l. 16. ca. 17â— Persa impugned all worship due to the Images of Christ and his Saints Finally to passe ouer many other Protestant Doctrines first introduced by the old Heretikes how the (b) Ierom in Explic. Symbol ad Damas Ausâ— de Temp. serm 91. Possibility of the Commandements was condemned in certaine ancient Heretikes In the condemnation of all which points we are to obserue that the Heretikes of those ancient tymes and our Protestants did without any difference or disparity at all belieue the same Heresies or Negatiue Conclusions as being in no sort varied through any Circumstances or other Collaterall respects Now by way of recrimination the Protestants seeke to inuolue vs Catholikes within in the said fault of teaching ancient Heresies But obserue the difference betweene what the Catholikes do teach and those old Heretikes touching the obiected and alledged points and thou wilt wonder good Reader at our Aduersaries for their so charging of vs. I will exemplify this for breuity in this one point and so ex vno discite omnes D. Fulke insulteth against the Catholikes thus saying Of the (c) D. Fulke in his answeâ—e to a Counterfeyte Catholike p. 22. Heretikes Caiani you haue learned to call vpon the Angells he producing Epiphanius in proofe hereof Now Epiphanius his true words of this point are these Non (d) Epiph Haeres 38. posse aiunt aliquos saluari c. The Heretikes Catani taught that not any could be saued till they had gone throughout all sinne and committing therupon wicked things and actions they called vpon the name of such as were true Angells and of such as were by them vntruly termed Angells referring to this Angell or that Angell proprian actionem their peculiar action saying when they committed their wickednes O tu Angele vtor tuo opere O Angell I now vse or perform thy worke c. Now who can with any shew of truth charge vs Catholikes with the Heresy of the Catani herein since it is the vnvariable Jdentity of an Heresy conspiring in all circumstances which must insimulate seuerall men within the beliefe thereof But do we Catholikes teach or belieue touching praying to the Angells such beastly points as these Caiani are here charged by Epiphanius to haue done Animaduersion LXV IT is a mayne point to obserue whether Protestancy or our Catholike Religion do more enclyne by force of their doctrine their different professours to Vice Turpitude of manners or to Vertue and Piety in conuersation Since we read (e) Luc. 6. Vnaquaeque arbor de fructu suo cognoscitur Let vs then take into our consideration diuers positions of both the Religions First then touching the Protestants principles Luther (f) Serm. de Moyse sayth that the Ten Commandements appertaine not to Christians with whom Fox conspireth in these words The ten (g) Fox Act. Mon. pa. â—335 Commandements were giuen vs not to do them This being supposed as true why should a man be punished for breaking any or all of them The Protestants doctrine of Iustification by fayth only much encourageth a Man to sinne since thereby neither Good workes are necessary nor sinne can any way endanger our Saluation For we find Luther thus to teach It (h) Luth. vpon the Galathians Englished c. â— is impiety to affirme that fayth without Charity iustifieth not And Conradus Schlusselburg (i) In Catal. Haeret. in Epist Dedicat. will not admit good works to be necessary to Saluation only Necessitate praesentiae Now that committing of sinne is not preiudiciall to Mans Saluation is auerred by D. Whitaker thus writing Si quis (k) Contra Bellar controuers 2. q 5. p. â—0 actum fidei habet ei peccata non nocent Sinnes are not hurtfull to him who hath an Act of fayth Againe D. Whitaker thus further teacheth Christiani (*) Whitak contra Camp rat 8. p. 153. execratione legis liberantur if so why may not a Christian without feare breake the ten Commandements And according hereto Fulke thus teacheth Dauid (l) In his Tower disput with Edmund Camp the second dayes Conference euen when he committed adultery was remained the Child of God To be short Luther thus encourageth Man to sinne saying A (*) Luth tom 2. wittenb de captiuit Baâ—il fol. 74. and Luth. in loc Com. Class â— c. 27. Christian baptized is so rich that though he would he cannot loose his Saluation by any sinne how great soeuer vnlesse he will not belieue and againe as nothing iustifyeth but beliefe so nothing sinneth but misbeliefe To proceed the Protestants doctrine of Reprobation which teacheth that some Men are condemned to Hell euen from their Mothers Wombes though they labour neuer so much in exercise of Vertue tendeth to the same effect according hereto Caluin Instit l. 3. c. 23. paragr 6. sayth God by his Counsell and Appointment doth so ordaine that among men some be borne destined to certaine Death from their Mothers wombe who by their perdition may glorify his Name In like manner the infallible Certainety of Saluation of others worketh the same effect since it teacheth that he that is predestinated to be saued is assured of his Saluation notwithstanding the greatest facinorous Sinnes whatsoeuer which he shall at any tyme perpetrate Which Certainty of Saluation by our Aduersaries Doctrine is most infallible euen during the committing of Sinne Since otherwise if vpon the new committing of any Sinne the party should begin to be vncertaine of his saluation then followeth it that his former certainty was no true certainty at all But now to turne our eye vpon some of our Catholike Theoremes and to obserue whether they intend either to the increase of Vice or Vertue We teach that workes accompanied with a true fayth as they receaue their price and vertue from the promisse of Christ and from the dignity of his Pashon do iustify which Doctrine therefore must needs greatly encourage the belieuers thereof to the exercise of Good works We further reach restitution for wrongs committed We teach Confession of sinnes an Act otherwise most vngratefull to Mans Nature and this not to be efficacious except it be attended on with Repentance and with a full Resolution not hereafter to commit the like Sinnes confessed We maintayne the doctrine of Purgatory which much curbeth a Man from committing of Sinne since this Doctrine teacheth that a sinner if so he make not satisfaction in this world before his death must suffer temporall torments after his Death We in likâ— manner teach and allow Fasting and yet D. Willeth sayth Neither is (2) Willet in Synops pa. 243 Wittenberg in Exâ—g Poâ—â—d cap. 7. God better worshipped by eating or not eating We also approue the Doctrine of Single life and Chastity to which doctrine Luther (3) Luth. tom 5 1. Cor. fol. 107. is so aduerse as that ht thus writeth Mariage is
5. with vs touching Patronage and intercession of Angells that therfore D. Whitaker doth accordingly confesse and say thereof Jllum (h) Whitak in respons ad rat Camp rat 1. p. 15. verò Tobiae Raphaelem c. Litle do we regard the Example of Raphaell the Angell mentioned in Toby c. All this is different from the Canonicall Scriptures c. Concerning the force of Merit of Almes and other good works proceeding from true fayth in the Messias The Doctrine of the Ancient Iewes is deliuered in the Booke of Tobyâ— Almes (i) Tob. 1â— doth deliuer from Death and doth purge all sinne and in the foresaid booke of Ecclesiasticus As water (k) Eccles 3. quenceth burning fyer So Almes expiateth sinne Touching vnwritten Traditions (l) Orig. hom 5. in Numer Hilar. in Psalm 2. Origen and Hilary do affirme that Moyses did leaue many things vnwritten the knowledge whereof was continued by tradition And Rabby Iudas affirmeth the same of Moyses a thing so euident that the doctrine of the Tradition of the Iewes is confessed by (m) writing vpon the Booke in Capitulis patrum Paulus Phagius the Protestant That Monasticall Lyfe was not altogether wanting but in some sort professed among the ancient Iewes is witnessed by Iosephus thus writing The (n) Ioseph antiquitaâ—um Iudaicarum l. 18. c. â— righteousnes of the Essenes is meruaylous c. They enioy their riches in Common c. And in this course aboue foure thousand men do liue hauing neither wyfes nor seruants c. And in another place Triall (o) Ioseph l. de bello Iudaito l. 2. cap. 7. is had of a mans continency and his other manners are for two yeares tryed and then he is taken into the Company Lastly to omit for greater breuity the Doctrine of Vowes the doctrine of one Visible high Priest head of the Church in those Jewish tymes the Doctrine of the Iewes in remitting the ending of Controuersyes not to the Scripture but to a certaine visible and liuely Judge the doctrine of the Iewes concerning Confession of sinne all these being related by (p) Gala. in areanis Cathol veritatis l. 10 v. 3. Galatinus I will close this passage with Melchisedech his offering of bread and Wyne in sacrifice and the prefiguration thereby of our Sacrifice of the New Testament Of this point Rabby Phinees thus sayth Jn (q) Phinees in cap. 28. Numer the tyme of the Messias all Sacrifice shall cease but the Sacrifice of bread and Wyne shall not cease c. as it is said Psalm 100. Thou art a Priest for euer according to the Order of Melchisedech Rabby (r) Hasardan in Bereschit Rabbi ad cap. 14. Gen. Hasardan Rabby (s) Samuel in Bereschit Rabbi ad cap. 14. Genes Samuel say the like of Melchisedech his offering vp of bread and wyne in figure of the Sacrifice now in the tyme of the New Testament a point so euident that (t) Bibliander de SS Trinitote l. 2. pag. 89. Bibliander the remarkable Protestant doth not doubt to confesse the same of the old Jewish Rabins Thus far of the doctrines of the ancient Iewes before Christ his Incarnation which doctrines we Catholiks at this day hold All which doctrines are meerely Dogmaticall points without any Type or reference to Christ his comming that only of Melchisedech excepted and therefore it cannot be answered that the said doctrines should now cease vpon our Sauiours comming in flesh into the world as some ignorant men would suggest but it must needs be that the said Doctrines if they were true then they must be also true now By which so many foresaid Examples of our Catholike fayth thus affirmed by the ancient Iewes it is made most certaine that our Religion â—s not New or lately inuented but most ancient and vndoubtedly Apostolike Animaduersion LXXXXIX IT is a most impudent assertion of D. Field who thus writeth We (*) D. Fâ—â—ld in his Book of the Church l. 3. c 8. p. 76. firmely belieue that all the Churches of the world wherein our Fathers liued and dyed to haue beene the true Protestant Churches of God c. and that they which taught imbraced and belieued those damnable Errours which the Romanist do defend against vs were only a faction But see now this most vast Lye is controuled First then D. Iewell thus acknowledgeth The (u) Iewel in his Apology of the Church part 4. c. 4. Truth was vnknowne at that tyme and vnheard of when Martin Luther and Hulderick Swinglius first came vnto the knowledg and preaching of the Gospel And therefore (x) Buâ—ter in Ep. anno 36. ad Episc Hereford Bucer stileth Luther The first Apostle to vs of the reformed Doctrine And Schlusselburg the great Protestant thus contesteth the same Jt (y) In Theolog. Calu. l. 2. fol. 130. is impudency to affirme that many leâ—ned men in Germany before Luther did hold tâ—â— Doctrine of the Gospell Yea Luther himselfe thus vaunteth of himself Christum (z) Luther Ep. ad Argentinens à nobis primo vulgatum audemus gloriari And truly the force of reason assureth vs that there were no Protestants at or immediatly before the breaking out of Luther For if any were why did they lye hid and vnknowne at Luthers Rising No other pretext can be alledged but feare of persecution But this cannot be alledged For the Protestants if any then were might securely step out and ioyne themselues with Luther considering that then diuers Magistrats and Commonwealths had openly vndertaken the Patronage of Luthers Doctrine and Religion Animaduersion C. IN all points of faith the Authority of the Priuate Spirit is to be contemned as begetting nothing but Noueltyes and Innouation And let ech good Catholike anchor his iudgement vpon the authority of Christs visible Church and the chiefe Head therof assuring himselfe that although Simon the fisher was not able to determine Matters of fayth yet that Simon Peter and his Successours assisted with competency of meanes haue euer an impeacheable Soueraignty granted to them and a delegated authority from Christ himselfe for the absolute discussing and deciding of all Controuersyes in Religion Tu (a) Math. 16. es Petrus super hanc Petram aedificabo Ecclesiam meam portae Jnferi non praeualabunt aduersus eum And truly if the visible Church of Christ and the Supreme Iudge therof could err in matter of fayth how could God be excused from Cruelty by threatning to all Men eternall Perdition if we be not obedient to the Church of God Dic (b) Math 18. Ecclesiae si Ecclesiam non audierit sit sicut Ethnicus Publicanus Furthermore as the Apostle saith (*) Hebr. 8. Our Testament is established in better Promisses c. meaning then the Testament of the Jewes But if it was said in the tyme of the Old Law that he who (c) Deuteron 17. presumptuously refuseth to obey the CommandemeÌ„t of
which we Catholikes call the Sacrament of Extreme Vnction But to proceede further in this point touching the Booke of Common Prayer in those dayes I will alledge the words of M. Done an eminent Protestant who thus writeth hereof Concerning (38) M. Doue in hit persuasion to English Recusants pag. 31. the Booke of Common prayer when the Masse was first put downe K. Henry had his English Liturgy and that was iudged absolute and without exception But when King Edward came to the Crowne that was condemned and another in the place was made which Peter Martyr and Bucer did approue as very consonant to Gods word When Queene Elizabeth began to reigne the former was iudged to be full of imperfections and a new deuised and allowed by consent of the Clergy But about the middle of her reigne we grew weary of that Booke and great meanes hath beene made to abandon that and establish another Which though it was not obtayned yet do we at the least at euery change of Prince change our Booke of CoÌ„mon prayer We be so wanton that we know not what we would haue Thus this ProtestaÌ„t Now from hence I conclude First that Protestancy here in England is not so ancient as from king Edwards dayes Secondly that it was not at perfection in the middle of Queen Elizabeths reigne For if it had then beene perfect and complete there had beene no neede of a new Common Prayer-Booke For at euery change of the Common booke of prayer there was a change of points of fayth according to which points the former CoÌ„munion Booke was to be reformed corrected And therfore according to the iudgment of men of those tymes it is thus said by M. Parker The day-starre (39) M. Parker against Symbolizing part 2. cap. 5. pag. 4. was not risen so high in their dayes when yet Queene Elizabeth reformed the defects of King Edwards Communion Booke c. Yet so altered (40) Ibidem pag. 37. as that when it was proposed to be confirmed by the Parliament it was refused Animaduersion CLXXVIII THe Doctrine of Recusancy is taught both by Protestants and Catholikes Since both of them hould it a most wicked thing and not to be donne but vnder payne of damnation without finall repentance that a man should communicate only in going to the Church and to heare but a sermon contrary to that Religion which himselfe belieueth to be true For though this Act may seeme to be couered vnder pretence of obseruing the Princes commandement for feare of losing our temporall estates yet in very deed this Act of going to the Church virtually and potentially includeth a conformity in all points to the religion of that Church to the which a Man goeth and so â—t comes to be a dissimulation or rather an absolute Abnegation of that Religion which a man houlds in his soule to be the only true Religion Now that the Protestants do teach the Doctrine of Recusancy I meane not to be present at the sermons or Prayers of a different Religion I proue from (41) Caluin de vitandis superstitionibus extat in tract Theolog. pag. 584. Caluin from the Deuines (42) The Deuines of Germany alledged in this point by Sleydan in Comment Englished l. 7 fol. 87. of Germany from Melancthon (43) Melancth in Concâ— Theolog. pa. 618. from Peter (44) Peter Martyr in his discourse hereof recited in Melancth Treatise de Concil Theolog. p. 394. Martyr and to omit others from D. (45) Wâ—â—eâ— in Synops. printed 1600. pag. 612. 613. c. Willet That the Catholikes do with the like or greater feruour preach and practice thâ— same Doctrine of Recusancy is cleare by the Example in our owne Country where sinne Protestancy was first planted some scores besides of the Laity of Venerable learned priests haue chosen rather to suffâ—â— death in Queene Elizabeth her Reigne then once to goe to the Protestant Church their liues being commonly proffered them if they would conforme themselues and leaue their Recusancy But they loathed such Conditions For the more full proofe of this Verity I add the Testimonies of three most eminent most remarkable Men whose iudgments some yeares past being demanded whether the Catholikes of England might for sauing their goods liuings go to the Protestant Church to heare a Sermon did ioyntly condemne the same as most vnlawfull and impious The men were these Cardinall Bellarmine Cardinall Baronius and Mutiâ—â—Vitellescus now generall of the Order of the Society of Iesus I will heere set downe their owne words The Judgment of Cardinall Bellarmine COnsideratis rationibus pro vtraqueparte allatis existimo non licere viris Catholicis in Anglia Haereticorum adire Ecclesias multó minùs concionibus ipsorum interesse minimè autem omnium cum ipsis in precibus vel Psalmodia alijsque ipsorum Ecclesiasticis ritibus conuenire Ideo propria manu subscripsi Robertus Bellarminus Sanctae R. Ecclesiae Presbyter Cardinalis tituli Sanctae Mariae in via The iudgment of Cardinall Baronius VIsis consideratis quae superiùs diligenti peruestigatione in vtramque partem disputata reiectis omnino exufflatis quae pro parâ—e affirmatiua fuere proposita quòd scilicet liceret Catholicis adire Ecclesias Haereticorum vt superiùs sunt proposita inhaeremus saniori sententie posteriori ab Ecclesia Catholica antiquitùs recepta vsu probata quod scilicet ita facere pâ—â— non liceat quam rogo nostros Catholicos Anglâ—â— amplecti ex animo Caesar Cardinalis Baronius titul SS Nerei Achillei Presb. The iudgmeÌ„t of Mutius Vitellescus then Prouinciall now Generall of the Order of the Jesuits VJdi rationes quae in hoc Scripto pro vtraque parte afferuntur existimo non licere vâ— Catholicis in Anglia Ecclesias Haereticorâ—s adire c. Et puto hoc debere esse extra Contrâ—â—ersiam Mutius Vitellescus Prouincialis Romaâ— Prouin Societatis Iesu Thus much in generall touching the Doctrine of Recusancy mantayned by diueâ— learned Protestants and practised with losâ— of life by many Reuerend Priests here 〈◊〉 England and fortifyed with the iudgmeâ—â— of these three former most learned pious and godly Men. Animaduersion CLXXIX â—He most common abuse in England of taking a second wyfe during the lyfe of â—e first committing fornication induceth â—e to expound those words of our Sauiour â—om whence the offenders herein seeme to â—arrant their sensuall proceedings for thus â—â—r Sauiour in Mathew 19. speaketh Whosoeâ—er shall put away his wyfe except it be for forâ—â—tation and shall marry another doth commit â—dultery from which words our Aduersaâ—es seeme to infer that who doth put away â—s wyfe for fornication and marrieth anoâ—her doth not commit Adultery But this is â—hus answered To wit that this exception 〈◊〉 Fornication is only to shew that for this â—use a man may put away his wyfe for eâ—er but not that he may marry another as 〈◊〉 most playne in 5. Mark c. 10.