some hundreds and yet remaining to be yearely seene euen with spots of bloud at the chiefe Church in Brussells in the lowe Countryes What can our Aduersaries answere herero Yf they grant the miracle they withall grant the truth of the Doctrine of the Reall Presence To deny it by saying that when one hoast is corrupted through tyme another is secretly thrust in the former place is more then absurd For would the Princes of those Countryes the Lords Bishops Prelates other Religious persons and the whole Communalty suffer themselues to be thus abused from tyme to tyme with such impostures but that they would be most desirous to find out and discry all such wicked stratagemes and deuises Truly I do not see what answere in full weight of Reason can be giuen hereto to conuince the iudgment of any sufficient Man Animaduersion LXXI THat Catholike Religion affordeth Saluation to the Professours thereof is proued seuerall wayes euen from our Aduersaries owne pennes And first Because oâ—â— Aduersaries do reach that the Church oâ— Rome notwithstanding her presumed Eâ—rours is the true Church of Christ consequently her Professours capable of Saâ—uation According hereto thus writeth D. Field (d) L. of the Church c. 46. We doubt not but that Church â—t which the Bishop of Rome with more then Luâ—â—ferlike pryde exalted himselfe was notwithstanding the true Church of God and that it held a sauing profession of the truth in Christ. D. Sâ—â—â— auerreth the same verity in these words (e) In his Defence against Penry pag. 176. you thinke that all the Popish sort wheâ—â— dyed in the popish Church are damned yâ—â— thinke absurdly and do dissent from the iudgment of all learned Protestants With theâ—â— conspireth to omit others D. Couell thâ—â— writing We (f) In his Defence of M. Hooâ—er pag. 77. affirme them of tâ—e Churchâ— Rome to be a part of the true Church of Chriâ—â— and that those that liue dye in that Churcâ— may be saued Another Reason may be taken from the lawfulnes euen in the iudgment of the learned Protestants of Chiâ—dren of Papists as we are stiled whether they be Baptized by Catholike Priests 〈◊〉 Protestant Ministers And the cause of thâ— lawfulnes thereof is deliuered by the Protestants in these words Because (g) So teach the Deuines of Geneua in their propositions and principles disputed at Gen. p. 178. the same is taught by D. Whitgâ—â—fe in 〈◊〉 Defence pa. â—23 by M. Hooker Eccles poâ— l. 3. p. 131. by otheâ— we affirme that those Children are comprehenâ— within the Couenant of eternall life by meanes of the fayth of their Parents A third Reason of the Protestants true iudgment herein concerneth the Fathers of the Primitiue Church in generall who that they liued dyed Papists is most euident by what hath beene confessed aboue by our Aduersaries Now of them Cartwrighâ— thus writeth I (h) Cartwright in his Reply in D. Whitguifts Defence p. 82 doubt not but that diuers Fathers of the Greeke Church who were patrones of Freewill are saued The like charitable opinion of the Fathers though Papists both liuing dying is deliuered by (i) Contra Raâ— Camp pag. 78. D. Whitaker notwithstanding the Fathers Doctrine touching Satisfaction and Merit of Works Finally the Protestants iudgement is also herein manifested in their commonly giuing in their writings and speaches to Austin Ierome Ambrose and the rest whom they acknowledge to Professe and dye in our Catholike fayth and Religion the name and title of Saint as S. Austin S. Jerome c. Animaduersion LXXII YF it be vrged that the Deniall of Freewill for exaÌ„ple was taught by Manicheus and consequently that the Protestant fayth therein is as ancient as those Primitiue tymes It may be replyed that this particular Heretike or that particular Heretike did teach but one or other Protestant Article in those dayes and were sustantly written against for such their Innouations the said Innouatours being Catholike in all other points And therefore you may truâ—â— infer that the vrging of such examples is merely impertinent either for the proofe of the Antiquity of the Protestant Religion or for the Visibility of the Protestant Church in those dayes Animaduersion LXXIII YF you dispute with any Protestant by writing or enterchange of letters write nothing but Matter with as much compendiousneâ— as the Subiect will beare without any Verball Excursions or digressions For this proceeding will force your Aduersary to reply if he will reply to the Maâ—ter For otherwise leauing the materialâ— point which is chiefly issuable and to be handled he will shape a reply to other lesse necessary stuffe deliuered by you And then his Reply must passe abroad by the help of many partiall tongues for a full answere to your whole Discourse Animaduersion LXXIV WHereas you may alledge diuers acknowledged Heresies both in the iudgment of Protestants Catholiks out of the Bookes concerning diuers persons who belieued some few points of Protestancy recorded in the said Bookes here I speake of Wâ—â—ldo Wiclife c. Now if here your Aduersary Disputant doth auouch as many Protestants do that these Heresies were falsly obtruded and fathered vpon the said presumed Protestants by their Enemies you may here reply that to affirme this is against the force of all Reason For seeing the same Bookes do make indifferent mention both of the Protestant opinions and of the other Heresies defended by the same Men either the said Bookes are to be belieued in both or to be reiected concerning both Yf the first then it is certaine that those men did belieue those acknowledged Heresies Yf the later then the said Bookes are not of sufficient authority to proue that there were any Protestants in those ages Animaduersion LXXV IN your proofes drawne from Scripture labour to be much practised in the Protestant Translation of it of which infinite places make for the Catholike Cause euen as the Scripture is translated by the Protestant For this Course gauleth them far more then if you insisted only in the Catholike Translation Animaduersion LXXVI I Will here set downe certaine Obseruations which will easely solue all difficulties or Argument whatsoeuer rising from Scripture or Fathers against Communion vnder one kind only 1. First whereas sundry places of Scripture and Fathers do speake indifferently oâ— only make mention of Communion vnder both kinds or do affirme the vse thereof to be lawfull yet from hence which is the point issuable cannot be inferred any precept of Christ as necessary to Saluation 2. Secondly when such places are vrged which contayne in them a Precept the same places are either vnderstood of Priests who do sacrifice whose bond is different from theirs of the Laity Or els they concerne only the tyme and place when 〈◊〉 where that custome of both kinds was obserued for the custome of the Church whether it be generall in the whole Church or particular in some notable place thereof aâ— in one Country Kingdome
do still remayne at one tyme though far remote one from another whereas these Precedent and future tymes in both which one and the same Jnstant of Duration or Eternity is are euer in a flowing and departing Motion and consequently cannot by any possibility remayne together For we see that the tyme past doth euer giue place to the tyme to come Thus far of these former Animaduersions in this place to shew that it is possible that Christs Boâ—â— may be in seuerall places at one and thâ— same tyme. Animaduersion LXXXXIV IN all Positiue and Affirmatiue Points oâ— fayth the Protestants do agree with the Catholiks the Protestants borrowing thâ— said Affirmatiue points from the Church of Rome According hereto we find Luthâ—â— thus to wryte We (y) Luther lib. Contra Ana. baptist confesse that there is vnder the Papacy most of the Christian Good yâ—â— rather all the Christian Good and that from thence it came to vs. We confesse that there is iâ— the Papacy true Scripture true Baptisme the true Sacrament of the Altar the true keyes to the remission of sinnes the true office of preaching true Catechisme c. I say further there is in thâ— Papacy true Christianity or rather the truâ— kernell of Christianity Thus Luther To the former position I adioyne this following In such points of fayth wherin Protestancy dissenteth from the Roman Church all the said points are merrely Negations to the contrary Affirmatiue Articles belieued by the Church of Rome As for example Deniall of Reall Presence Deniall of praying to Saints Deniall of Freewill and so of the rest Now from these two propositions do result these Inferences or Conclusions following The first that the Protestant as he belieueth any affirmatiue Articles with the Church of Rome in that respect he is not a Protestant but rather a Catholike as â—king the beliefe of them from the Caâ—â—olike Church as is aboue said The seâ—ond Inference That Protestancy as Proâ—stancy consisteth in Deniall of such Affirâ—atiue points which the Church of Rome â—ffirmes to be true and not in belieuing â—ith the said Church certaine chiefe points â—f Christianity The third Inference Seeing â—he reduplicatiue formality of Protestancy reâ—teth in Negations or priuations of an Affirmatiue fayth and seing Negations or priâ—â—tions haue no Entity subsistence or reall being that therfore Protestancy as Protestancy hath no reality of Being but is in it selfe a meere Non-entity or nothing consequently it followeth that Protestancy cannot proceed from God who is the Authour of things and of that which is but not of that which is not or is Nothing The last Inference shal be That Protestants by their Deniall of so many Affirmatiue Articles of Christianity may seeme to beare great Reference to Antichrist who at his comming shall by his Deniall of all points of Christian Religion seeke what in him lyeth to annihilate and ouerthrow all Christian Religion And for such his proceeding some ancient Fathers do coÌ„iecture that his name shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Nego as Hyppolitus Martyr writeth in Oratione de consummatione mundi And this both by reason that this Greeke Word maketh vp the number to wit 666. which is ascribed peculiarly to Antichrist in the Apocalyps cap. 13. as also in that Antichrist his Ministers at his comming both in their Dâ—nialls and workes shall labour mightely to euert Christian Religion Animaduersion LXXXXV THough Protestancy seeme to maintaine some Affirmatiue Positions as Parity of Ministers Mariage of Priests and other Votaries Reprobation Christs only Mediatorship by way of Jntercession Christ suffering in Soule yet it is euident that these poutions are only Affirmatiue in words but merely Negatiue in sense since they are Negatiues to the Monarchy of the Churches Gouermentâ— to vowed Chastity to vniuersality of Grace to the Intercession of Saincts and to the all sufficiency of Christs Corporall Death All which our Catholike points are Affirmatiue Such is the subtility of Innouation in Doctrine as for the greater honour to inuest their Negatiue Tenets in Affirmatiue Titles Animaduersion LXXXXVI THough in shew of words Falshood as is aboue shewed may be deliuered in Affirmatiues so I here say that Truth sometimes is deliuered in Negatiue Words notwithstanding Truth is euer Affirmatiue and Falshood Negatiue and therfore the Schoolemen truly teach Intellectus (z) S. Thomas part 1. q. 17. decipituâ— non circa quid est sed circa quid non est To exemplify this Animaduersion To say God is cruel or Man is blind though these sayings be deliuered in Affirmatiue termes and false yet they are in sense and vnderstanding meerely Negatiue since Cruelty is exclusiue to Mercy and blindnes to sight so on the contrary to say God is not Cruell and Man is not blynd though they be in termes Negatiue true yet they are in sense Affirmatiue only as denying the Negation of Mercy in God and of Blindnes in Man Animaduersion LXXXXVII OVr Aduersaries cannot agree among themselues what Doctrines be Protestancy and who ought to be truly termed Protestants Can their Religion then be true and descend from Heauen Here then I will first shew within what narrow Limits our Aduersaries do confine Protestancy and the members of the Protestant Church Next then I will discouer such is the fluctuating and wauering iudgment of them herein how they are content at other times to extend and enlarge those bounds by affording Protestancâ— and the members therof a greater space or compasse as I may say to expatiate and walke in And to begin D. Whitaker thus sayth of the Papists J will (a) L. 2. contra Duraum Sect. 1. not allow the very name of a lawfull Church vnto the Roman Church because it hath nothing which a true Chuâ—â—â— ought to haue The Confession of Ausburg excludes the Anabaptists in these words we (b) Cap. â— condemne the Anabaptists who disallow the Baptisme of Infants and thinke them to be saâ—â—â— without Baptisme to which sentence the Confession of Switzerland (c) Cap. 20. subscribeth The Arians are excluded from being Protestants by the foresaid Confession of Ausburg in these termes We (d) Act. 1. condemne all Heresies rising against this Article meaning the Article of the Trinity as the Manichees Arians Eunomians c. All Heretikes are excluded out of the number of Protestants for thus D. Suâ—cliffe teacheth Heretikes (e) In his first Booke of the Church c. 1. are not of the Church meaning of the true Church and consequently in his iudgment of the Protestant Church With whom agrees D. White saying All (f) In his way to the Church pag. 10. Heretiks teach the truth in some things yet we deny them to be of the Church of God That Schismatikes are not of the Protestant Church is taught for thus writeth D. Fulke (g) Of the succession of the Church What skilleth it whether one being drawne by Heresy or Schisme from thâ— body of Christ be subiect to eternall
Austin did teach in England all the supreme poynts which the Roman Church at this day teacheth Now from all this I inferre that the Church of Rome in Austins tyme teaching papistry as our Aduersaryes stile it was holy agreable the two former points of â—â—eping Easter day and Baptizing with the â—â—tes of Rome only excepted with the fayth and religion which was planted among the Britans by Joseph of Arimathia in the Apostles dayes For it is certaine that if the Britans had not yealded their full consent to those supreme points of our Catholike religion mentioned aboue by D. Humfrey S. Bede would haue beene most ready to record their stifnes and reluctation therein seing he doth not omit to relate their coldnes only in the two former points of ceremonyes So certaine it is that S. Bede had iust reason to conclude this passage with these words (q) Bed l. 2. c. 2. Brieones quidem confitentur intellexisse se veram esse viam Justitiae quam praedicaret Augustinus and therefore not without euident cause D. Fulke affirmeth that (r) In his confutaâ—tion of Purgatory pa. 335. Austin did obtaine the ayde of the Britan Bishops to the Conuersion of the Saxons Thus farre of this argument in vnfoulding whereof I haue beene more long in that it is an vnswerable and most conuincing Demonstation in proofe of the truth of our Catholike Religion Animaduersion XXXVII IT is a dissolute kind of arguing thus to conclude In such or such text of Scripture it is certaine that one parcell of the said text is to be taken figuratiuely Ergo all that text or sentence is to be taken figuratiuely For example we Catholiks do vrge those words in our warrant to bow at the name of Iesus vt s) Phil. 2. in nomine Iesu omne genu flectatur Caelestium Terrestrium Jnfernorum That in the name of Iesus euery knee bow of things in Heauen things in earth and things vnder the earth Now to this our Aduersaryes reply that seing the Spirits infernall or vnder the earth meaning the damned Spirits in Hell haue no knees wherewith they can bow and that the word knee is ascribed to them figuratiuely therefore this whole sentence is to be taken figuratiuely only and not literally and consequently that this text proues noâ— that we ought to bow at the name of Iesus To this we reply that so farforth as any text will beare a literall sense it not beiâ—â— impugned by any other text more literall or by any article of faith so farre it ought to be taken literally and what follows in the same text which necessarily is to be expounded figuratiuely the same we are to expound figuratiuely The weaknes of our Aduersaries former answere is otherwise discouered seeing acording to our Aduersaries former answere we could not alledg that Text in the Apocalyps These (t) Apoc. c. 7. are they who haue washed their robes in the bloud of the Lambe to proue that Martyrs and other Saints of God are saued by the bloud of Christ because seeing in this Sentence there are two Metaphores to wit the word Robes whereby are signified the bodies of the Saints and the word Lambe meaning thereby Christ that therefore it should follow vpon the former ground of answere that the word Bloud should also be here Metaphorically taken not signifying bloud indeed and so excluding the bloud of Christ from our Saluation but some other thing shadowed thereby Yea which is more if this kind of answere were solide we could scarse produce any one Sentence of the Psalmes literally to be expounded of Christ or the Church since that part of Scripture is most luxuriant of Tropes Schemes and other figuratiue speeches And yet we see it is most incongruous to maintayne that any whole Psalme is to be taken allegorically because we find some figures in certaine passages therof Now to conclude this point I add this annotation that it is the iudgment of all chiefe Deuines that the Scripture touching matter of fayth is euer to be vnderstood literally except the literall construction do impugne some other receaued article of fayth or may be explicated figuratiuely by some other more expresse and euident passage of Scripture or lastly that words be so euident for a figuratiue Sense as that in no sort they can be capable of a literall construction Animaduersion XXXVIII OFtentymes the Decrees of the Pope or a Councell are fraudulently vrged by the ProtestaÌ„ts for the first Institution of a thing when indeed the Decree or Councell only teacheth the better execution of some Catholike point afore partly neglected as for example touching confession the vnmaried life 〈◊〉 the Clergy or keeping set tymes of fasting thâ—â— our Aduersaryes heâ—eby suggesting a more reformed execution of the practise of the Doctrine for the first institution of it According hereto we fynd D. Whitaker (u) Whi tak cont Duraeum l. 7. pag. 490. to alledge Innocentius the third Pope of thaâ— name saying Innocentius was the first thaâ— instituted auricular Confession wheras Innocentius only decreed that Confession shoulâ— be more strictly obserued Now that Coâ—fession was generally taught belieued before Innocentius his tyme is euident sinâ— the Centurists do charge Tertullian Cypâ—â— both which liued eleuen or twelue huâ—dreds of yeares before this Innocentius tâ—â— third with teaching the doctrine of Aâ—â—cular Confession Animaduersion XXXIX WHeÌ„ our Aduersaryes do produce eithâ—â— Popes Decrees or generall Councels for thâ— impugning of some Catholike point be â—â—refull to obserue First that particuâ—â—â— Councells or Councells Schismaticall thâ— is such as are not confirmed by the Popes authority be not obtruded vpon you for true generall Councells For thus they vrge the Councell of Constantinople against Images consisting indeed of many Prelats but neither celebrated or coâ—firmed by the Popes Authority Secondly note that the point vrged doth concerne Doctrine of fayth and not matter of fact touching which â—â—ter point it is granted that a Councell may alter its Decrees vpon better later Information Thirdly that the Canon produced out of the Councell doth immediatly concerne the Doctrine it selfe of some Artiâ—le of fayth then supposed to be broght in and not the name only to be imposed vpon the same doctrine afore belieued as it hapned in the Councell of Lateran touching the word Transubstantiation The doctrine thereof being confessedly belieued many ages afore for this Councell of Lateran was â—n the yeare 1060. whereas as is aboue said D. Humfrey chargeth S. Gregory S. Austin who liued seuerall ages before this Councell for bringing into England the doctrine of Transubstantiation Yea (*) In the Treatise attributed to Visinus intituled Commone factio 〈◊〉 asdam Theologi de S. Caena pag. 211. 228. Vrsinus the Protestant insimulates Theophilact Damascene more ancient then the former Fathers within the same doctrine of Transubstantiation Animaduersion XL. WHen we produce the ancient Fathers â—gainst the Protestants their accustomed thiffe is