it may be sauâ—d Put agaiâ—st the Pâ—â—itans they thus writâ— The (b) M. â—owâ—â— in his considerat Puritans are notorious and manifest Schismatiks cut of from the Church of God And againe The Puritans (c) M. Fâ—â—ks in his Epist dediâ— p. 3. seeke to vndermine thâ— foundation of fayth Now in requitall of this â—roceeding the PuritaÌ„s prefer the Roman Religion before the Religion of the moderate Protestant for thus with a ioynt consent diuers of them do affirme in a (d) Intituâ—eâ— A Christian and modest off r c. p. 11. booke by them written Jf we be in Errour and the Prelation the contrary syde haue the truth we protest to aâ—l the world that the Pope and the Church of Rome and in them God and Christ Iesus haue great wrong and indignity offered vnto them in that they are reiected Thus they Now what other deduction from these their seuerall censures can be drawne then that the Catholike Religion is the only true Religion the Relgiâ—on both of the Moderate Protestants and the Puritans is false For in that ech of them prefers his owne Reâ—igion before any other this may be presumed to proceede from partiallity and preiudice of iudgment in their owne behalfe But where they hold the Catholike fayth and Church rather to be imbraced then their Aduersaries fayth and Church this riseth from a cleare and imâ—artiall iudgment and from the force of all probable credibility And thus in this busines that most warrantable and receaued sentence takâ—th place Cui caeterae partes vel Sectae secundas vnanimiter deferunt cùm singulae sibi principatum vendicent melior reliquis videtur Animaduersion VIII IT is a point of great iudgment to vrge a passage of Scripture by way of illation in that sort in which the illation is of force not in any other only seeming inference I will exemplity my meaning in texts vrged both by Protestants and vs Catholikes And first the Protestants do insist in those words of our Sauiour against the reall Presence Palpate (e) Luc. 14. videte quia spiritus carnem ossa non habent sicut me videtis habere Handle and see for a spirit hath not flesh and bones as you see me to haue To argue thus Jt is felt and seene Ergo it is a body is a good consequence and this is the force of our Sauiours words But â—t is no good sequele to argue thus Negatiuely as our Aduersaries from this text do it is not felt nor scene Ergo it is no body For it may be that a true hody may be present yet neither seene nor felt because God may hinder that it shall not transmit any Species sensibiles to the sense of sight Besides it may be effected by diuine power that a body may exist indiuisibly after the manner of a Sâ—irit as we Catholiks do hould in a sober coÌ„struction that the body of Christ doth in the blessed Eucharist and yet we teach that it is impossible that a Spirit should exâ—st after the manner of a true and naturall body or be extended in place And the râ—asâ—n hereof is this To wit because a Spirit hath no extension of parts at all and therefore it is indiuisible For seeing to be extended in place â—s a formall effect proceeding from its formall Cause of extension in it selfe if therefore a Spirit should be extended in place we should admit the formall effect without the formall cause which cannot be since the formall effect is later in Nature then the formall Cause and cannot be without the Cause To instance in our vrging of some passages of Scripture In prooffe of temporall punishment after this life we produce that passage (f) Math. â— Luc. 1â— Non exies inde donec reddas vltitauÌ„ quadrantem Thou shaâ—t not goe from thence till thou repay the last farthing FroÌ„ which words we do not thus immediately inferre as our Aduersaryes would seeme to haue vs donec c. vntill thou payâ—t the last farthing Therfore â—fter thou shalt goe from thence which inference we grant is not necessary seing by so arguing we might endeuour to proue that Christ should sit at the right hand of his Father only vntill and no longer he make his enemyes his footstoole according to that text (*) Psal 109. â—ede a dext ris meis donec ponam inimicos scabellum peduÌ„ tuorum which words only proue that aâ— the length the Enemyes of Christ shal be vnder his feet So heere we only thus immediatly inferre Thou shalt not goe from thence till thou payest the last farthing Therefore the last farthing may be payed and consequently that then thou shall goe from thence This kind of vitious arguing might be instanced in diuers other passages of Scripture impertinently vrged by our Aduersaries and falsly obâ—ruded vpon Catholikes Animaduersion IX WHen we Catholikes complayne of the great Persecutions against the Catholikes only for their Religion in Q. Elizabâ—ths raigne our Aduersaryes seeke to choake vs herein by way of recrimination in auerring that as great or greater was practized in Queene Maryâ—s tyme against the ProtestaÌ„ts of those dayes But admit for the tyme so much yet there is great disparity herein and there are diuers reasons more warranting the â—rocedings of Q. Mary in that kind then of Q. Elizabeth Among which reasons these following may seeme to be the chiefe First touching Q Maryes tyme the Lawes whereby Sectaryes were punished for their Religion were instituted some Eleuen or Twelue hundred yeares since those tymes not hauing any foreknowledge that Protestancy should sway rather in these dayes then any other erroneous Fayth In Q. Elizabeths tyme the statutes against Catholikes were made at the beginning of her comming to the Crowne which is fresh yet in the memory of mâ—ny hundreds of Men in England yet liuing Those Lawes wherby Q. Mary punished the Protestants were enacted by Popes and Generall (g) Concil Laodicens can 31. 32. Concil Carthag Can. 16. Councels to whosâ— charge and incumbency the burden of Religion is pâ—culiarâ—y by God committed seconded otherwise by the secular authority of Emperouâ—s and particularly of Valentinian and Marcian of which their seconâ—ing herein peruâ—e the Councell of Calcedon (h) Act. 7. Thâ—se other Lawes were first inuented by a Woman and a Parliament of Lay Persons the incompetent Iudges of Faith and Religion Lastly by the former Decreâ—s a Religion confessed by the chiefe Professours of it to be neuer heard of at least for fourteene hundred yeares together and therfore to be an annihilation of faith which is held by Catholikes to be a destruction of faith necessary to Saluation is interdicted prohibited And according hereto D. Fulke thus confesseth (i) Fulke in his answ to a counterfeyte Cath. p. 35 The true Church decayed immediatly after the Apostles tymes By these later Decrees a Religion coÌ„fessed by its greatest Enemyes and particularly (k) M. Napper thus confesseth in his
Tertullianus (u) Ofl. and. Cent. 33. c. 9. approbauit oblationem pro â—â—junctis Tertullian approued of Oblation for the Dâ—ad Osiander heere meaning the oblation of the Sacrifice of the Masse In further confirmation whereof we fynd D. Fulke thus to write Tertullian (x) D. â—ulk in his confutation of Purgatory pag. 361. vide pa. 103. 3â—3 Cyprian Austin Ierome and a great many more do witnesse that Sacrifice for the Dead it a Tradition of the Apostles Jrenaeus in like manner who liued anno 170. is charged by the Centurists who thus wryte of him De (y) Cent. 2. cap. 4. col 63. oblatione Irenaus l. 4. c. 23. satis videtur loqui incommodè c. Jrenaeus in l. 4. c. 23. seemeth to speake inconueniently inough of Oblation or Sacrifice when he saith That Christ had taught a new oblation of the new Testament the which the Church receauing from the Apostles offered to God throughout the whole world Thus far the Centurists of this father Jgnatius the Apostles schollar who liued anno 90. is thus censured by the Centurists (z) Cent. 2. c. 4. col 63. Quaedam ambigna incommodè dicta in quibusdam occurrunt vt in Epistola Ignatij ad Smirnenses Non licet inquit Jgnatius sine Episcopo neque offerre neque Sacrificium immolare There are certaine doubtfull and inconueâ—ient sayings which do occure in diuers place as in Ignatius his Epistle ad Smirnenses where Jgnatius sayth It is not lawfull without a Bishop to immolate or offer vp Sacrifice Which very words of Ignatius the Centurists in another place affirme to be (a) Cent. 2. c. 10. col 107. periculosa quasi errorum Semina Thus farre of the Fathers Doctrine touching the Sacrifice of the Masse a Poynt so euident that Caluin infimulateth all the Fathers within this reprehension saying The fathers did (b) Calu. in omnes Pauli Ep. in Hebr. â— 7. pag. â—â—4 adulterate the supper of our Lord by adding Sacrifice vnto it With whom to omit some others Sebastianus Francus thus recordeth (c) In Epist. de abrogandis in vniuersum omnibus staâ—utis Ecclesiasi Statim post Apostolos omnia inuersa sunt c. Caena Domini in Sacrificium transformata est To the Antiquity of the Doctrine of the Masse and Sacrifice I will subnect the consideration of the Vniuersality of the Doctrine thereof practized both in former tymes and at this present day by all the Christians of the whole world our Aduersaryes only excepted For the Christians in Asia Affrike Europe yea the Grecians Armeniant the far distant Ethiopians and the remotest Orientall Jndians of whom many neuer heard of the Roman Church in their daly recourse of Pilgrimage to Ierusalem do euer conspire and agree together as it hath beene and is obserued by Trauellers in the Doctrine of the Reall Presence and daily practise of saying and offering vp the holy Sacrifice of the Masse notwithstanding their knowne diuersity of opinions in other matters Animaduersion CXXV THe Greeke text in Luk. 22. viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hic calix nouum testamentum in sanguine meo qui viz. Calix pro vobis effunditur This Text I say by force of the Greeke in regard that the Relatine in the Greeke agreeth with Calix and not with Sanguine sheweth that Calix was shed for vs. Now seeing that Calix taken Materially could not be shed for vs therefore that which was contayned in the Calix was shed for vs But wyne could not be shed for mans redemption therefore it inauoydably followeth that the bloud of Christ was in the Calix This testimony by reason of the greeke words so expressed is so forcible and conuincing to proue that bloud was in the Cup that Beza (d) Beza in Luc. 22. seeing it could be no ways otherwyse answered said these greeke words were surreptitious creeping by nâ—gligence out of the Margent into the Text though it hath euer beene read as now we read it in all auncient Greeke Manuscripts Animaduersion CXXVI WHereas our Aduersaryes to proue that the verbe Est in the words of Consegration should be taken for significat so excluding therby all reall Presence do vrge many Texts of Scripture in which they say the said word Est must of necessity be taken for significat as Agnus est Pascha Exod 12. Septem bones sunt septem anni Genes 14. Ego sum Ostium Joan. 20. and some others To this I answeare First that in Parables and similitudes the verb Est is taken for significat and yet without any Trope The reasoÌ„ hereof being because the whole essence of all such things is placed in signification Secondly I answeare that in the examples alledged by our Aduersaryes there immediatly followeth an explication of the Trope and figure but of the words of the Jnstitution there followeth no explication Thirdly in most of the examples alledged by our Aduersaryes euer praedicatur disparatum de disparato as Christus est Ostium my meaning is that that which is of a most different Nature is said of another thing of the like different Nature which kynd of propositions seeing they cannot be by any meanes properly literally true we are forced to expound the same by Tropes and figures But in the words Hoc est Corpus meum there is no such kind of straÌ„ge vnusuall predication at least in the appearance of the words themselues Animaduersion CXXVII I do much wonder that any of our learned Aduersaryes as often they do insist in those words against the Reall presence Spiritus est qui vinificat Caro non prodest Joan. 6. It is the spirit which quickneth the flesh profiteth not For heere the literall sense of these words only is that a Carnall vnderstanding of spirituall things doth not profit as (e) Serm. de Cauâ— Domini Cyprian Chrysostome (f) Vpon this place and Origen (g) L. 3. in Epist ad Rome noâ— do expound But admit that Christ did speake of his flesh yet it proueth nothing against his being in the Eucharist both because by the same Reason we may conclude that the bread is not in the SacrameÌ„t for if the body of Christ profiteth vs nothing much lesse can a litle piece of wheaten bread profit vs. Againe if our Lord had spoken of his flesh he would not haue vnderstood it absolutely but only that the flesh without the Spirit profiteth nothing Since otherwyse our Lord should haue crossed himselfe who said Qui manducat carneâ— meam habet vitam aeternam Lastly it is no lesse then a great impiety to deny thaâ— the flesh of Christ being vnited with his Diuinity profiteth vs nothing Seeing S. Paul Coloss 1. attributes all our Saluatioâ— to the flesh of Christ for he saith that we are reconciled to God by the said flesh Animaduersion CXXVIII WHereas our Aduersaryes in further impugning of the reall Presence do obiect first the Indignity proffered by vs to Christ his body in mantayning it
am a vine I am the Doore c. both which Texts all grant that they are to be taken figuratiuely you may heere first answere that in these and such like SenteÌ„ces euer Praedicatur disparatum de disparato and therefore the words in their owne nature do inforce a figuratiue construction but in the words of the Institution there is no such kynd of vnusuall Predication at least in the apparence of the words themselues Secondly you may demande of your Minister if he can alledge any passage of Scripture which affirmeth that these words This is my body c. ought to be interpreted by those words I am the Vine I am the Dore If he say he can alledge any such passage will him co shew it if the Scripture saith not so as indeed it doth not then force him to confesse that it is not the Scripture but himselfe that warranteth such Conference of places of Scripture Animaduersion LV. THe Protestant vndertaking to proue euery point by Scripture is obliged to proue his Negatiue Articles by Scripture admitting them for points of faith as that there is no Purgatory that we ought not to pray to the Saints c. and this not from the silence only of the Scripture not speaking of such points but from it as the Scripture particularly condemneth them Add hereto that though the Scripture by not speaking of Purgatory dispâ—oueth the being of it yet doth not the Scripture therfore proue as an Article of faith which is a point here to be insisted vpon that there is no Purgatory Euen as the Scripture speaketh nothing in a propheticall Spirit That Mahomet was a false Prophet and yet though the Scripture by not speaking of him should coâ—demne him for such iâ— neuerthelesse followeth not that we ought to belieue from the Scripture as an Article of faith that Mahomet was a false Prophet since it is one to say that the Scripture by silence and not speaking of a point proueth the thing not to be another thing to affirme that the Scripture proueth the not beleife of the said point to be an Article of faith Animaduersion LVI DEmand of your Aduersary if he can alledge any place of Scripture warranting his Infallibility of expounding the Scripture And if he detort any text of Scripture to that end or purpose tell him that if such a text seeme to make for his not erring in expounding the Scripture then much more maketh it for the not erring of the whole Church of Christ therin Now if the whole Church of Christ hath erred in interpreting Gods written Wâ—rd as many Protestants do teach then aske the Minister with what face can he being but one member of the Church and perhaps (b) Whitak de Eccles cont Bellar. ontrou 2. q 4. p. 223. Luther Ep. ad Argen Parkins in his Exposition of the Creed p. 40â— vnlearned assume to himselfe a freedome of not erring when he interpreteth the Scripture Animaduersion LVII It is much worth the obseruation to balaÌ„ce the Spirit of Luther being Catholike touching his cariage in manners with that his Spirit when he became a Protestant During his being a Catholike in Religion he thus wryteth of himselfe I liuing in the (c) Luther ad Galat. c. 1. ofter the English Translation Monastery punished my body with fasting watching and prayer J honored (d) Luther vbi supra the Pope of meere Conscience kept chastity pouerty and obedience And whatsoeuer I did I did it with a single hart of good zeale and for the glory of God fearing grieuously the last day desirous to be saued from the bottome of my hart Thus he during his continuance in the papacy But now vpon his change of Religion and his becoming a Protestant he turneth his style and thus wryteth of himselfe Quam (e) Luth. tom 5. Wittenberg serm de matrimonio fol. 119. non est in meis viribus c. As it is not in my power that J should be no Man so it is not in my power that I should be without a Woman It is not in our prwer that it should be either stayed or stopped But it is as necessary as J should be a Man and more necessary then to eate drinke purge make cleane the nose c. And further Luther thus confesseth in an other place (f) Luther in Colioq Mensal fâ—â— c. â—6 I am almost mad through the rage of lust and desire of Women And yâ—t more (g) Luther com â— Epist. latin fol. â— 4. ad Philipâ—um I am burned with the great flame of my vntamed flesh I who ought to be feruent in the Spirit am feruent in the flesh in lust â—ath c. Eight dayes are now past wherein J neither writ prayed nor studied being vexed partly with the temptations of the flesh partly with other trouble This â—is change of manners was such from his former course as that (h) Slâ—yâ—an Commâ—nt in English lib. 3. anno 21. fol. 29. Sleydam the Protestant sayth Luthers Profession was not of life or manners but of Doctrine further saying that (i) Slâ—ydan vbi supra fol. 2â— Luther wished that he were remoued from the office of preaching because his manners and life did not answeare to his Profession And hereupon as the world knoweth he persuaded Catharine Bore to leaue her Monastery whome he after maried Now I referre to any man of sincere and impartiall iudgement whether the Profession of Chastity prayer Humility desire of sauing ones soule for such was Luthers Life in the Papacy be the effects of a false religion and contrarywise insatiablenes of lust rage towards Women with contempt of prayer c. can be a Character of a true Religion O no. Non (k) Luc. 6. est arbor â—ona quae facit fructus malos Animaduersion LVIII THat Luther chaÌ„ged his Doctrine touching saying of Masse as being persuaded by the Diuell is euident out of his owne â—ords for Luther thuâ— writeth hereof Vpon a (c) Luther to 7. Wittenberg tyme I was suddenly awaked about midnight Then Satâ—n beganne this disputation with me saying Harken right learned Doctour Luther thou hast ceâ—ebrated Massâ— by the space of fyfteene yeares c. And so Luther himsâ—lfe iâ— the booke heare alledged in the marget setteth downe the Arguments at large which the Diuell vsed to diswade him from saying of Masse to which Arguments Luther giuing assent did for beare after to say Masse Now that Luther had not this Apparition from any good Angell appeareth First in that Luther tearmeth hym that appeared Satan Secondly because Luther thus in another place confesseth saying J haue (d) Luther in loc Com. Class 4. p. 59. no apparition of Angels J haue made a couenant with the Lord that he should not send me visions Now that this cannot be onely any Spirituall fight or conference in mynd with the Diuell as M. Chark and D. Fulke do answere appeareth in that Luther sayth The Diuell
Church of Christ Thou (37) Esay c. â—0 shalt sucke the milke of the Gentills and the breasts of Kings And againe it is prophesied of the Church by the Kingly Prophet J (38) Psal â— will giue thee the Heathens 〈◊〉 thy inheritance and the End of the Earth for sâ—â— thy possession Now two things are cleare the first that many Heathen Kingdomes hâ—â—e beene conuerted to Christianity by the Pope and his ministers This is proued from the coÌ„fession of D. Whitaker who acknowledging the conuersion of many Countryes made by the Church of Rome thus debaseth them The (39) Whitak l. de Eccles pag. 336. Conuersion of so many Nations after the tyme of Gregory haue not beene pure but corrupt Now that the Protestant Church neuer conuerted any Gentill King or Nation to the fayth of Christ appeareth from its coÌ„fessed Inuisibility for so many ages till Luthers tyme aboue set downe Thus then I here aâ—gue The predictions of conuerting Kings and Kingdoms to the fayth of Christ were performed by the Pope only and his Substituts and not by the Protestants Therefore the predictions for the enlarging of Christ his Church by conuerting Gentills vnto it were performed by Antichrist Christs designed Enemy How do these stand together and yet do these incompatibilityes necessarily result out of the former Assertions Animaduersion CLIV. THe example of Paphnutius his standing in the Nicene Councell in defence of Priests mariage so much insisted vpon by so many eminent Protestants is misapplied and withall in all likely hood most false It is misapplyed because where it is vrged in proofe of Priests Mariage it proueth the contrary For though perhaps Paphnutius might be persuaded that Priesthood did not dissolue Mariage afore contracted yet he sayth plainly Those (40) So relateth Socrates l. 1. ca. 8. who are made Priests before they are maried cannot after marry And this Paphnutius calleth Veterem Ecclesiae traditionem The ancient tradition of the Church So far was Paphnutius from ascribing the doctrine of Priests not marrying after the Order of Priesthood taken to the Councell of Nice Now that this example of Paphnutius is vntrue many probabilities may be vrged First because there is not so much as any Mention of this matter concerning Paphnutius made by any who did wryte of the Nicene Councell before Socrates tyme who first relateth the words of Paphnutius For neither did Eusebius Athanasius Epiphanius Theodoret nor yet Ruffinus himselfe who writ many things of Paphnutius and of the Nicene Councell all being more ancient then Socrates make any mention of this matter Now I here demaÌ„d could all these be silent in so great a busines and so earnestly debated in the Nicene Councell Secondly this example of Paphnutius seemeth to be against the third Canon of the said Nycene Councell which altogether forbiddeth Priests to haue dwelling with them any Woman other then their Mother Sister their Fathers sister their Mothers sister c. Now if as Socrates reporteth in the example of Paphnutius the Councell had left liberty for married Laymen afterwards made Priests to haue kept still their former Wynes why then was not the wyse first placed here in the exception but altogether omitted This example of Paphnutius is so much suspected to be false that Frigeuilleus (41) In his palmâ— Christiana p. 103. Ganuius a Protestant doth plainly ascribe it to the forgery of Socrates Animaduersion CLV IT will not be amisse to obserue the Protestants Method in disputing with the Catholikes touching the Reall Presence as it is taught by the Church of Rome For the Question of the Reall Presence being but propounded they quickly tell vs that Christ neuer intended or willed it which answere is made to omit all other Protestants by (42) In his Decads in English serm 8. p. 971. Bullinger And when to declare Christs Will therein we alledge his words they make then a new question of his power as denying such to be his will or sense of words vnder pretence that it is (43) So answereth whitak in his answ to M. William Reynolds pa 179. contradictory to the truth and Nature of his humane body now in Heauen and so is therby impossible And when in reply therto we proue to them directly that it is not impossible then returning per circuitum to their firster Euasion they answere that the Question (44) So answereth D. Whitak in his answere to M. Reynolds refutation pag. 192. is not of his power but only of his Will and so dancing in a round they triffle and delude vs by a subtle escape of an endles Circulation Animaduersion CLVI IT is most certaine that the doctrine of many of our Aduersaries touching the Reall Presence is inuolued with greater shew of Impossibility then our Catholike doctrine thereof is for whereas they teach that Christs reall body is really (45) So teach besides many others M. Perkins in his reformed Catholike pag. 187. and D. Fulke against the Rhâ—mish Testam in 1. Cor. 15. and truly present and yet not bodily and corporally but only Spiritually present By which word Spiritually they do not exclude the true and reall presence of his body Now how this should be free from repugnancy and meere contradiction and therfore impossible I cannot discerne For to affirme that Christs very body and not only a figure or efficacy thereof should be truly and really present and yet not bodily but spiritually present is in it selfe inexplicable and as Swinglius (46) Swimglius co 2. de vera falsa religionâ— fol. â—06 in confutation therof truly obserueth is vpon the matter no other thing then to turne his body into a Spirit For as the true substance of Christs Spirit cannot be said to be present to vs only corporally or bodily and not spiritually because it is a spirit and no Body so neither may the substance it selfe of Christs very body be said to be present to vs not bodily but only Spiritually nor at all spiritually vnlesse we do which is impertinent to the matter in hand vnderstand the word Spirituall as the Apostle doth 1. Cor. 15. because it is a true and reall body no Spirit Animaduersion CLVII VNiuersality of our Catholike Doctrine in all chiefest points dispersed througout all Nations euen by the acknowledgment of our Aduersaries as appeareth from their confessed Inuisibility of their owne Church and Religion for so many ages is a most strong Argument of the truth of our Catholike Religion My reason hereof is in that the doctrine of the Roman Church could not by any pretended corruption be deriued from that Church to so many Nations so far remote and distant ech from other Sundry of which Nations were vnknowne to the Latin Church and many of them at variance therewith in some small points Therefore from hence I conclude that our Catholike fayth was the Primitiue fayth first taught by the Apostles in all those far different Nations wherein
with the Innouatours of these times Animaduersion CLXIII I Grant that certaine Fathers forbearing somtymes vpon iust reasons though at other tymes they are most cleare therein do not speake so plainly of the Reall Presence but that some of their sayings might stand subiect to mistaking to such as conceaue not the true reason of their affected obscurity in wryting Yet cannot the ProtestaÌ„ts with any shew of integrity insist in such darke Sayings My reason is this For vpon the same ground I bouldly affirme that we may with better reason insist in the sayings of the Protestants deliuered in shew in defence of the Real Presence seing many more and more plaine seeming sayings may be alledged out of Caluin Beza and their followers in pretended proofe of our Catholike Docteine of the Reall Presence then our Aduersaryes can alledge against it out of all the Fathers For ExaÌ„ple Caluin thus saith (1) Calu. Instit l. 4. c. 17. sect 10. Etsi autem incredibile videtur c. Although it may seeme incredible that in so great a distaÌ„ce of places as of Heauen and earth the flesh of Christ should penetrate vnto vs that it may be meate for vs we must yet remember how much aboue all our senses the secret power of the holy Ghost can shew it selfe Beza sayth (2) So saith Beza with other Deuines of Geneua in their Apologia modesta ad Acta Conuentus 15. printed Geneuae 1575. Our manner of the presence of Christs body is a more admirable and euident testimony of the Diuine Omnipotency then that reall and orall manducation of the Papists Finally to omit many other such sayings of our Aduersaries D. Fulke thus hath left written The Creatures or Elements are blessed or consecrated that by the working of Gods spirit they should be changed into the Body and Bloud of Christ after a diuine and spirituall manner to the worthy receauer Now here I demand will our Aduersaries insist in some darke sayings of the Fathers for the impugning of Christs reall and true body and bloud in the Eucharist Then I auer we may with more shew of colour vrge the Protestants Testimonies euen in defence and proofe of the Reall Presence I add to this former Animaduersion a thing most worthy of obseruation that all such Sectaries as denied the Reall presence before Luthers dayes did maintaine diuers Heresies for such confessed both by Catholiks and Protestants Now the men impugning the Reall Presence were these following Berengarius Waldenses Albigenses Henry Bruts Peter Abaylardus Almericus and lastly Wicleff all maintayners of diuers Hereticall positions and opinions in the censure both of our Aduersaries and our selues Animaduersion CLXIV BOth the (3) Caluinists as D. Couell in his defence of M. Hooker art 24. p 96. D. Bilson in his true difference c. par 4. pa. 539. 592. 368. D. Whitak contra Caâ—â— rat 9. besydes other Caluinists Caluinists and Lutherans (4) Lutherans as Kempnitins in his exam part 2. p. 17. p. 53 Lobecchius in his disputat Theol. p. â—31 3â—2 and diuers others teach that the Godhead Christ Passion the Sacraments concurre in their degrees in working of Grace The Godhead as being the Principall Agent and without dishonour to Christ Passion Christ Passion as being the Instrument conioyned to the Godhead and working without dishonour thereto Lastly the Sacraments as being the separated Jnstruments conferring Grace truly in their kind by power vertue from the Godhead and Christ Passion and this without dishonour to either Now then I here vrge that if our Aduersaries do truly and according to the Scriptures acknowledg thus much due to the Sacraments and without iniury to Christs Passion why then should not the doctrine of the Masse and Sacrifice being grounded vpon euident Scriptures be holden freed from all imputation of being dishonorable vnto Christ or his Passion and yet this is one mayne obiection vrged by our Aduersaries against the B. Sacrifice of the Masse Therefore I conclude that as the Sacrifices (5) Exod. 29.36 Leuit. 7. Num. 28. c. for sinne and other Sacrifices of the Old Testament receaued their force from Christs death and Sacrifice of the Crosse then to come and without all dishonour thereto So likewise in the New Testament which is (6) Hebr. 8. established in bâ—tter promisses our now Sacrifice of the Masâ—e doth without any dishonour to Christ confer more abundant efficacy and vertue from his said death and Passion now past Animaduersion CLXV WHen the Fathers ioyntly teach that the Sacrament of the Eucharist is a true Sacrifice our Aduersaries labour to auoydâ— their authorities seuerall wayes but all in vayne First they say it may be termed a Sacrifice in that the prayers and the exercise of Fayth Hope and Charity being vsed in the celebration of this Sacramâ—nt are spiritual Sacrifices to God But this answere auayleth nothing in that the ancient Fathers plainly teach that the body and bloud of Christ is the Sacrifice which is offered vp in the Church As for example Ambrose sayth Etsi (7) Ambro in Psalm 38 Christus nunc non videtur offerre tamen ipse offertus in terris cum corpus eius offertur Againe the Fathers teach (8) See hereof the Councell of Nice Ierome Epist ad Euagrium Tertull. l. de velandis virg that only Priests and no others can offer vp this Sacrifice but it is manifest that Prayers Lauds Exercise or fayth hope and charity may as spiritual Sacrifices be offered vp by any Man or Woman Our Aduersaries further reply say that the Eucharist may be called a Sacrifice because it includeth in it selfe a certaine commemoration or representation of a true Sacrifice to wit of the death of Christ We heereto say that it is true that the Action of the Eucharist is a similitude or memoriall of the Sacrifice of the Crosse yet hence it followeth not that the Fathers thought not that a true proper sacrifice was offered vp in the celebration of the Eucharist First because Baptisme is a sacrament representing the death of Christ as the Apostle Rom. 6. teacheth yet no one Father doth tearme Baptisme a Sacrifice Secondly The Fathers do often adioyne certaine Epithets peculiar only to a true Sacrifice as Chrisostome calleth it Sacrificium verum plenum horroris But these Adiuncts are fondly giuen to a mere representiue Sacrifice Thirdly the Fathers do often vse the words Victima (9) So Cyprian lib. 1. Ep. 1. l. 2. Epist. 3. c. Sacrificium in the p urall number But this phraze of speech is most improper if it should be vnderstood of the Eucharist as it is only a commemoration of the death of Christ For since only one thing is here represented therefore the name thereof is to be deliuered only in the singular number Animaduersion CXLVI IN like manner where we read that the Fathers do ascribe great reuerence to the Eucharist to wit either of
is made not of one bone but of seuerall bones the better thereby to bend himselfe Some of which bones are greater some lesse of all which euery one hath that particular magnitude shape firmenes and connexion which the strength of the body the facility of mouing and the vse of the members require These bones especially the greatest of them do further serue in Mans body to support the same with the like vse as the great columnes and beames do vphould an Edifice or buylding And euery bone is couered with a peece of flesh which is called Musculus which Muscle endeth in a sinewy-matter called Tendo By the Tendo the Muscle and consequently the Bone belonging therto is moued We will in this next place consider the three principall parts of mans body to wit the Hart the Liuer and the Brayne It is a principle in Anatomy that all Veynes proceed from the Liuer and giue nourishment All Arteries from the Hart and giue Life All Sinewes from the Brayne and giue Motion and sense The meaning hereof is that the grosse bloud in the veynes doth giue nourishment The spirituall Bloud in the Arteries Lyfe And the Animall Spirits in the Nerues or Sinews do giue sense and Motion Now the Arteryes Veynes and Sinews are of a reasonable greatnes as their first proceeding from their sources or heads but then they deuide themselues almost into infinite branches and in the end they become so small as that therefore they are called Capillares with reference to the smalnes of the hayre of a Mans head They are so generally dispersed throughout all the parts of a Mans body as that therefore there is no part of the Body but that it hath nourishment life and sense or Motion Add hereto that motion of the Hart which is called Systole and Diastole is most admirable By Diastole or Dâ—â—atation of it selfe the Hart drawes in new Ayre to temper the Heate refresh the Spirits by Systole or compression of it selfe it expells all fuliginous vapors And thus are the Arteries throughout the whole body euer moued with an incessant and continuall vicissitude in dilating and contracting themselues euen for the said End And this â—ystole and Diastole of the Arteries through the body is that which vulgarly is called the beating or Motion of the Pulse Animaduersion CLXXXXVI IN this next Animaduersion I will descend more particularly to the Structure of two principall Organs or members of mans body To wit the Eye and the Hand in the framing of either of which there appeareth an vndoubted câ—rtainty of a Diuine prouidence or deity by whom they were so miraculously made and compacted I will begin with the Eye the knowledg of which Instrument is of such worth as that it hath purchased a peculiar Name or appellation to it selfe It being called Arâ— Opticâ— The Art concerning the eye sight Now touching the Eye First we may obserue the bearing out of the forhead the nose seruing to beate back all sudden entrance of things hurtfull to the Eye Next the Hayres of the Eyelids placed in precise manner seruing to the foresayd End Then the Eye-lidds themselueâ— which do shut and open either for the preuenting of the entrance of things domageable or for the receauing in of pleasing Obiects Next are to be considered the many Tunicae or Skins which do encompasse and fortify the Eye The Tunicae are these First and the outward most Adnata otherwise called Alba. Next Jnnonimata Then Cornea Next Vuea by which the eyes of seuerall men appeare to be of seuerall colours Then Retina and lastly Aranea it being a most thin skin and nearest to the Eye In this next place are to be considered the thrâ—e Humor of the Eye to wit Aquâ—us which is the vttermost part of the Eye Christallinus which is placed in the Middle of the Eye and this humor is almost the chiefest Instrument of seeing and therefore it is called Simulacrum visionis The third Humor is Vitreus which is placed in the inmost part of the Eye Thus the Chrystaline Humour is betweene the Aqueus and the Vitreus By the help of these Humors the Eye receaueth nourishment as also by them it purgeth away all hurtfull ordure filth Next are presented to our consideration the two Optick Synews which serue to conuay the Species of Obiects from the Eye to the Common sense They are called Nerui visibiles Now touching the figure of the Eye it is partly Round that so the Eye may see not only straâ—ght forward but also somewhat on both sydes as we obserue it doth Lastly concerning the manner how we see The opinions of the learned are two to wit either Extramittendo as they speak that is the eye sendeth forth certaine visibiles Spiritus to the Obiect which it seeth and then they returne back againe to the Eye with the true forme of the said Obiect Or els it seeth intromittendo which is the more common opinion that is the Species or formes of the Obiect are spherically multiplyed in the Aire or water and are receaued into the Eye per modum Conoidis vz. in a pyramidall manner Thus much touching the Eye To come to discourse of the Hand and of the admirable Artifice discouered therein Three things are chiefly to be considered in the hand to wit The number of the fingars The number of the ioints of euery fingar and the different length of ech fingar Touching the Number of the fingars They are fyue with the Thumbe Here then we may obserue the fitting number of them For if there were more fingars then fiue then what is more then fyue would be superfluous for we cannot conceaue to what vse that fingar exceeding the number of fyue could be put vnto Yf fewer then fyue then the number would be defectiue and so the hand could not perfectly perform iâ—s operation as we see it falleth out in such men who by misfortune haue lost one or more of their fingars To proceed to the Number of the ioynts of ech fingar All the foure fingars haue three ioynts whereby they exercise so many inflexions The Thumbe hath only two Yf any fingar had lesse then three ioynts then could not the hand so aptly performe its faculty as we may obserue in those persons who haue any of their fingars growne stiffe through any disease Yf the Thumbe haâ— three ioynts that third ioynt would be meerely superfluous and of no vse To descend to the different length of the fingars the Thumbe We are here to call to mynd that the whole hand performeth its faculty by drawing and closing as it were in a circular forme either all or some of the fyue fingars together for by that manner it best graspeth or houldeth any thing within it Now here I say that if either the long fingar were shorter then it is with reference to the other fingars or the little fingar and the Thumbe longer then they are then this supposed shortnes
in the longest fingar and length in the little fingar and Thumbe would cause the hand to be far lesse apt fit for compressing it selfe together or houlding of any thing within it Now here who doth contemplate all these things touching the hand in the curious frame whereof nothing is superfluous and redundant nothing wanting or defectiue how can he rest otherwise persuaded but that all this is framed by a Diuine Prouidence which is God who worketh all things with most admirable exactnes in Mensura Numero Pondere as the wiseman sayth Sap. cap. 11. To come to another most obseruable point which is this following As it appeareth in the Fabrick of the Eye and of the Hand so also in all bodyes whether they be the Heauens the foure Elements the Plants Beasts and mans body euery thing is made with reference to some extrinsecall End to the which end the whole structure of the thing as also all it parts and faculties of it parts are after a wonderfull manner disposed and framed Therefore of Necessity there must be some one most wyse Mynd oâ— Spirit which aforehand conceaued in it selfe all those Ends and ordayned proportionable and fitting Meanes to the said Ends. For Nature which is not capable of Reason not endued therewith as it cannot conceaue or comprehend the End of things so neither can it dispose or set downe sutable meanes to the said Ends since this is a chiefe worke of Art and wisdome I will exemplify this for breuity only in the Sunne The Sunne is not made for it selfe for it cannot appreheÌ„d or reflect vpon its owne Beauty and Fayrenes but for the good and benefit of other things to wit that it may enlighten the world cherish all things with its heate This then being thus the Sunne ought to haue a certaine proportion or measure of light and quantity as also a determinate Place in the world lest that the light being ouer radiant shyning and great or it selfe in Place ouer neare it should burne the Earth or on the contrary syde the light being too remisse and small or too farre off from the Earth should not sufficiently lighten it or heate it Now this disposition of fitting Quantity light and place cannot be assigned by Any but only by such a Mynde or Spirit as is able to consider the End and the Meanes of Iudgment to set downe a sorting and conuenient proportion betweene them And this Spirit or Mynd we call God The same might be exemplifyed in all other things herefore for breuity omitted For there is nothing idle in this world but all things tend and direct their operations to some End And they incline and bend to their End so ordinatly and with such conuenient wayes and passages as that it cannot be bettered by any Art whatsoeuer Wherefore seeing the things themselues as voyde of Reason can neither perceaue the Ends whereunto they are directed neither the Meanes nor the proportion of the Meanes by the which they are directed it is therefore most certaine that all things are directed by some Superiour power who seeth and considereth both the Meanes and the Ends and this Superiour power is God to whom be all Glory and Honour for all Eternity Animaduersion CLXXXXVII THe diuersity of Faces and Voyces of Meâ— is a strong Argument to proue the carâ— of a Diuine Prouidence And touching thâ— first The diuersity of Faces is so multiplicious and almost so infinite in Man so ordayned to be by God as that it affordeth an vnanswerable argument of a Deity For without this variety of Faces neither could Iustice be obserued neither could any forme of a CommoÌ„wealth subsist For suppose men to be in Countenance a like as sheep Oxen kye Crowes sparrowes and many other Creatures of the same nature or kind are then most ineuitable perturbations and tumults would ensue For neither could maried Men discerne their owne wyues from other women nor their wyues their husbands from other men neither the parents their Children neither the Creditours their debtours the friends their Enemyes nor the Magistrate the delinquents nor the subiects the Prince And therefore ech Commonwealth would be infested with adulteries incests frauds proditions murthers and all wickednes whatsoeuer since euery one through a resemblance of Faâ—e might giue himselfe forth for whom 〈◊〉 would It cannot be replyed that this difference of Faces commeth not from any Prouidence so disposing the same but only by chance and casualty This is absurd to say since vpon this answere it would follow that all Iustice and true Policy which is found among men should be grounded only vpon Chance Furthermore what proceedeth from Chance is not perpetuall but rarely hapâ—eth as the Philosophers do teach But we find that difference of Countenances and Faces is not a thing strange and rare but most ordinary and common Therfore this difference of Faces is not ascribed to chance but to some high Prouidence which hath ordayned the same the better to preserue Iustice and Ciuill Life among Men. Neither among Men is there only this variety of faces for their better discerning of one from another but also of Voyces so as there is no lesse difference among Men in sound of Voyce then in Countenance For seeing a precise and distinct knowledg necessarily conduceth to the preseruing of Iustice Therefore the Diuine Prouidence God I meane hath so disposed that there should be a disparity and vnlikenes not only in Faces but also in Voyces that so by a double sense to wit by sight hearing as by a double witnes one man should be made knowne from another For if but one of these disparities were then perhaps some mistaking might be but where both of them do ioyntly concur and meete it is almost impossible that men herein should be in both deceaued Thus far of the Diuine Prouidence most clearely manifested in oâ—dayning the diuersity of Faces and voyces iâ— Men for the preseruation of Iustice anâ— mantayning of a good Commonwealth Animaduersion CLXXXXVIII THe vndoubted Truth of a Deity is alsâ— demonstrated from this ensuing Reason It is euident euen by infinite Examples and long experience that there are certaine Inuisible Substances endued with aâ— Vnderstanding and penetrating all thingâ— through their subtilty of Nature whicâ— do transcend exceed all humane power wisdome This is manifest by the Oracâ—â— and Answeres which were giuen in formeâ— tymes by the Idolls in all Countryes For those Statues and Jmages as wanting altogether lyfe and sense could not returne anâ— Answere but it was the Spirits or deuills entring into those Statues which so answered Such were the Oracles of Apollo at Delphoâ— and of Jupiter of Mammon and diuers others in former ages and by this meanes the Deuills did propagate Idolatry Anâ— euen at this day the deuills are in this manner honored in India China Iapon Tartary Brasill Peru c. The same point of being of deuills is further made euident from the doctrine
effects recurs to the Causes Thus we here see that the soule of man is lyke to God and vnlyke to Beasts Now here the soule of man differeth from God for the soule of man is as is said endued with the light of Jntelligence or vnderstanding but God is the Intelligence or light it selfe The soule runneth by discourse from the Causes to the effects and from the effects to the Causes and thus not without great labour getteth some knowledge God with one simple view or aspect behouldeth all things perfectly The soule of man vnderstandeth those things which do exist and already haue a Being and therefore his knowledge dependeth vpon the being of things God by vnderstanding maketh that things be and herein the existeÌ„ce of things dependeth vpon the knowledg of God The Soule doth with an vncertainty only coniecture of things future God doth no lesse euideÌ„tly discerne things future then things past and present The soule needeth many things to exercise the faculty of vnderstanding as the Obiect the Species the Phanthasma and the like God needeth nothing for euen his Essence it selfe is all things to him and which is more his Essence is to him his vnderstanding To conclude the Soule whiles it is in the Body doth not only see not God neither doth she see the Angells nor herselfe neither doth she properly and truly see any Substance though corporall and in many things she is ignorant and hath a true knowledge but of few things God is ignorant of nothing neither is he in any thing deceaued or erreth according to those words Omnia nuda sunt aperta oculis eius Hebr. c. 4 Fourthly there appeareth in Mans Soule another kind of knowledg which consists not in Speculation but in Action And from hence proceed so many Bookes of Philosophers touching vices and vertues so many Lawes of Princes Magistrats to teach a man to liue well in all which there is discouered an admirable light of Reason in man by the which he most far differeth from Beasts But all these are nothing to the Eternall Law which flourisheth in the mind of the Creatour from whom as from a most streaming fountaine do flow all Lawes and decrees according to those words Vnus (6) Iacob 1. est legislator Judex Deus Fiftly the Soule of Man doth possesse a third kind of knowledg resting in ingâ—niously fabricating and working of things For whereas Beasts do make their Nests Denns c by a certaine instinct euer after the same manner The soule of man as being indued with reason and iudgment hath inuented innumerable Arts by the which she so ouer-ruleth and commandeth ouer all other liuing Creatures as that neither Wings can be safty inough to Birds nor the depth of the water to fishes neither strength to Lyons or Beares but that they all are subiect to be taken by the wit of Mans Soule In like manner the light of the wit of Mans Soule wonderfully shineth in inuenting the Art of Nauigation where it hath taught ships loaden with most heauy burdens not only by the help of Oares to runne as it were but also by meanes of the sayles as with wings to flye Finally to omit diuers other points what dexterity of mans wit appeareth in the Art of picturing or drawing by the which things are so liuely expressed to the Eye as if themselues did truly enioy lyfe But here we may turne our Eye back to God in whom there is the true source of Wisdome the Causer of things what wit appeareth to be in Man all the same is deriued from the said fountayne for if we wonder at mans wit in that it can maister and rule ouer beasts much more we are to admire God to whom all things are obedient And if it seeme strange that man should inuent so many Arts of sayling building of Edifices c. much more strange should it seeme that God by his wisdome power did create Heauen and Earth and all things therein Finally if we rest astonished at the Art of paynting or drawing mens faces and fauours much more cause haue we to rest astonished at the Art of the Creatour who of Earth framed a true liuing Man and from the Rib of the man made the first Woman And this we are to admire with more reason in that what things Man doth make he cannot make without God cooperating with man whereas what things God maketh the same are made only by him without the cooperation or assistance of any other Sixtly The Soule of Man is indued with Freedome of Will which is common to him with God and the Angells and by which man differeth from all other things created This Freedome of Will is an admirable dignity in Mans â—oule yet the worth thereof is far more noble in God For first the freedom of Manswill is weake it also is easely enclined to choose things that are Euill wheras the Freedome of the Diuine Will is most stronge and cannot possibly encline it selfe to any Euill Furthermore our Freedome of wil is indeed so free as that it is able to will or not to will but it is not of power euer to effect that which it willeth or to preuent that which it selfe willeth not according to those words of the Apostle Rom. 7. Non quod volo bonum hoc facio sed quod nolo malum hoc ago But the Freedome of the Will of God is so conioyned with a full and absolute power as that of him it is said Psalm 113. Omnia quaecunque voluit fecit Seâ—uently and lastly The soule of man is after a wounderfull manner in mans body For since the Soule of man is an indiuisible Spirit it is therefore whole in the whole body and whole in euery part therof contrary to the being of the soules of Beasts which are Materiall and extended to the extension of their bodyes Thus the Soule of Man replenisheth the whole body yet it possesseth no place in the body and when the body doth increase the Soule doth not increase but beginneth to be there where afore it was not And if a member of the body be cut of or become withered dry the Soule is not lessened nor dryed but ceaseth to be in that member wherein afore it was without any detriment or maymednes thereof This is the true glasse of the existence of God in things created for God is an indiuisible Spirit and yet replenisheth the whole world and all the parts thereof yet possesseth he no place but is whole in the whole world and whole in euery part therof And when a new creature is produced God beginneth to be in it neither yet is God moued â—nd when any creature is destroied or dyeth God is not thereby destroyed or dyeth but ceaseth to be there this without any Motion of place Thus in these former pointe God and the Soule of Man do agree But in many other points God as there is iust Reason hath the prerogatiue and preheminence
of inward Comfort and how copious is here the haruest of eternall glory But not any of these things can be accompliâ—hed but onlâ— by these men who haue been long and much conuersant in these Questions which men by such their labours and diligence haue both fortifyed their Cause with the munition or furniture of the Church as also haue learned to repell and auoyde the weapons of their Enemyes and to turne the edge of them vpon the Enemyes themselues Thus far the learned and zealous Cardinall But to preceede further It is ingrafted in Mans Nature to vse the more diligence and vigilancy in oppugning and resisting his Enemyes by how much the Enemy is more dangerous and cruell where he ouercommeth From hence then may appeare the most exitiable and calamitous effects which the Enemy heere by me meant to wit Heresy produceth where she hath any Domination rule ouer the soules of men Now this point I will in like manner deliuer in the words of the foresaid Cardinall who declaring the most dangerous Nature of Heresy thereby to persuade his Auditours and Readers being capable thereof to the study of Controuersyes of Religion for the better and more easy resisting or extinguishing of Heresy thus writeth Duo (3) â—ellar vbi supra sunt quae pestem prae caeteris morbis meritò horrendam terribilemque efficiunt Vnum c. There are two things which cause the plage to become more fearefull and terrible then any other Disease or sicknes One is that the plage doth diffuse and send forth its venome with great hast and speed euen vnto the Hart and so in a moment of tyme destroyeth a man being but a litle afore most sound The other effect of the Plage is that in killing of one it killeth many hundreds and this is performed in that the plage so quickly creepes and spreades it selfe abroad in diuers places so as if this day it hath infected but one house within a short tyme after it doth inuade the whole Citty replenishing it with dead Bodyes I dipsum omnino est in animis Haeresis quod in corporibus pestis c. Now looke what the plage in the Body the same is Heresy in the Mynd or soule Primum Gratiae munus c. The first guift of Grace which we receaue from our Heauenly Father in our Conuersion and Justification The first pulse or Motion of a reuiuing or renewed Hart briefly the first sense or feeling of a spirituall Lyfe is doubtlesly Fayth Now from Fayth the Mynâ— is after by little and little stirred vp to Hope the Will to loue the tongue bursteth forth into open Confession of true Christian fayth and the hands are ready to the performance of works worthy a Christian â—ow then seeing Haeresy presently aymeth at the Hart of the soule and proceedeth so far in depriuiâ—g herof her gifts and priuiledges af Grace as that it laboreth to forestall or extinguish the very beginning it selfe of all diuine and Celestiall Lyfe I then here demand what pestilence can be thought more domageable or pernicious then Heresy To come to the second point I would to God that the Heretike did hurt but only himselfe and that he had not dispersed his poyson far and abroad But we find it most truly written by the (4) 2. Tim. 2. Apostle J meane that the words and speeches of Heretiks as a Canker do creepe far and wyde Witnesse of the truth hereof is this our age For who is ignorant that the Lutheran pest or plage first being begun in Saxony within a short tyme did possesse almost all Germany and then it made its passage to the North and to the East For it hath allready inuaded Denmark Norway Suctia Gothia Pannonia Hungaria Againe with the like celerity it turning it selfe towards the West and the South hath in a short tyme depopulated or destroyed a great part of France all England and Scotland heretofore most florishing kingdomes for Religion yea it hath scaled the Alpes and penetrated as far as to Jtaly Thus far with great sense and feeling doth the learned Cardinall discourse of the Nature of Heresy But to proceed to diuine Authority from hence then we now may more clearely see that the Apostle speaking of Heretikes had iust reason to say Haereticum (5) Tit. 3. hominem c. A man that is an Heretike after the first and second admonition auoyde knowing that he that is such an one is subuerted and sinneth being condemned by his owne iudgment And againe the same Apostle Certaine (6) 1. Timoth 1. men made shipwracke touching fayth And S. Austin touching Heresy resting himselfe vpon the Authority of the Apostle thus pronounceth Nihil (7) Austin tra 17. in Ioanâ—â—m sic formidare debet c. A Christian ought to feare nothing so much as to be separated from the body of Christ which is his â—hurch and which is One and Catholike for if he be separated from the body of Christ he is not a member of Christ If no memâ—er of â—hrist then he is not strengntned with his Spirit But who hath not the spirit of God the same Man is not of God Thus S. Austin Now then Reuerend Brethren against these men which are mayntayners of Heresy I so much desire you to employ your tyme and studyes O thinke how confortable a Cogitation it will be to any of you lying vpon your death beds and how able it will be through Gods mercifull acceptance therof to expiate many a sinne when any of you may truly say So many soules which afore were infected with Errour in fayth and beliefe and thâ—rein stood obnoxious for the tyme to eternall perdition were by me reduced to the true Catholike and sauing fayth through the meanes vnder God of that small talent in Controuersyes which his Diuine Maiesty vouchsafed to bestow vpon me so as you may say of them in the words of the Apostle In Christs (8) 1. Cor. 4. Jesu per â—uangelium vos genui Yf many yeares since that war was styled accounted most worthy and sacred which was vndertaken by Catholike Princes and their Subiects for the recouery of the Holy Land wherein Christ suffered death wherin were then remayning and extant many memorialls of his Lyfe and Passion And if those Princes and Souldiers were deseruedly endued for such their truly Heroicall and spirituall Resolution and aduenture with many immunities and priuiledges by the then Church of God Yf that War being vndertaken for temporall matters I say was in those dayes reputed so honorable as to deserue such great respect and estimation what shall we then conceaue of this war of yours whereby you seeke to rescue the soules of your Brethren infected with Heresy from out the iawes of the Deuill to implant in them that fayth in which they only can be saued Therfore hold such slouthfull Clergy men among you if so otherwise God hath giuen them sufficient capacity and apprehension but as