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
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
â—e booke But they did wryte either a â—â—tory as the Euangelists did or Epistles â—on some speciall occasion as Peter Paul â—â—es Iudas Iohn and in the same did disâ—te or discourse of dogmaticall points of â—yth only obiter and as circumstances inâ—eed them Animaduersion CLXXI. â—He first Proposition touching Indulgences The foundation and groundworke of â—he Doctrine of Indulgences is that there reâ—ayneth in the Church of Christ a certaine â—pirituall Treasury of the satisfactions of â—hrist and his Saincts which may be applied â—o those who stand subiect to temporal puâ—ishment after the guilt of eternall punishment is remitted in the Sacrament of Penance for the better explicating of which doctrine these following propositions are to be deliuered The first proposition In one and the samâ— good action or worke of a iust man a double price or value is assigned to it the one of Merit the other of Satisfaction For example the one and same act of giuing of Almes is Satisfactory in that it is a laborious or penalâ— worke It is also Meritorious because it is a good worke proceeding from Charity Now the giuing of Almes proceeding from charity is not lesse good because it is laborious and penall vpon the same reason theâ— it followeth that the same prayer may be both impetratory and meritorious The second Proposition A good worke in that respect as it is meritorious cannot be applyed to another but it may be applyed as it iâ— Satisfactory The first part of this proposition is proued because it cannot come to passe that in respect that one doth worke well another should be said to worke well in the said Action The second part is proued because satisfaction is a compensation of the punishment or paying of what iâ— due but it is euident that one man may make compensation of punishment for another man or pay the debt of another man The third Proposition There remayneth in the Church an infinit Treasury of Christs satisfactions which can neuer be exhausted or dryed vp This is euident since the passion of Christ 〈◊〉 of an infinite worth price and dignity â—or it was the Passion of an infinite Person 〈◊〉 wit of the Word Incarnated for he was 〈◊〉 who shed his bloud for the Church â—ut did shee l it in Mans flesh Hypostaticalâ— assumpted Now the dignity of satisfaâ—ion receaues its measure from the dignity 〈◊〉 the person satisfying euen as the greatâ—es of the offence taketh its proportion â—om the dignity of the person offended â—herefore from hence it is inferred that â—â—ere is yet remayning a great part of the â—orth and price of the Passion of Christ â—â—ich may alwayes be applyed to Man The fourth proposition To this superaâ—â—dant Treasury of the satisfactions of Christ â—â—ng the passions or sufferings of the B. Virgin â—as a such other Saints who haue suffered more 〈◊〉 this world then their sins haue deserued For 〈◊〉 is euident not to speake of other Saints â—â—t the Blessed Virgin neuer committed any â—â—tuall Sinne yet it is said that the sword 〈◊〉 griefe pierced her soule Luc. 2. In like sort 〈◊〉 Iohn Baptist being sanctifyed in his moâ—ers wombe did lead a most innocent life â—â—d stood obnoxious to most few and most â—ght or small Sinnes and yet in defence of â—â—e truth hee was beheaded Therefore it â—â—nnot be doubted but that a great heape â—f passions and sufferings of the B. Virgin 〈◊〉 S. Iohn Baptist were vpon their deaths reâ—ayning of which themselues did not staÌ„d in need for the satisfying for any temporall punishment All which superabundanâ—â— of satisfactioÌ„s were layed vp in the Treasâ—â— house of the Church Thus farre of thâ— poynt only I add that so the person mâ—â— be capable of Jndulgences two things are required The first that he be in state of Grace the second that he performe all that whicâ— is inioyned to him for the obtayning of the Jndulgence Animaduersion CLXXII WHen it is said Indulgences do profit the soules of the departed only per moduâ— suffragij the meaning hereof is because Jndulgences do not profit the departed by way of Iuridicall absolution but by way of solution or payment that is by way of Satisfaction Thus when a Man giueth Almes or fasteth or goeth on pilgrimage to holy places for the reliefe of a soule departed he doth not absolue that soule from the guilt of punishment but he only offereth vp that satisfaction that God accepting thereof would free and deliuer it from the due punishment which otherwise it were to suffer Euen so the Pope doth not absolue the departed soule but out of the Treasury of satisfactions remayning in the Church offereth vp so much to God as is needfull to free and deliuer the soule For the close of these Animaduersions touching the Doctrine of Indulgences the Reader is to take particular notice and the rather through the wlilfull malitious mistaking of our Aduersaries â—ho do mightily calumniate vs in this question of Jndulgences that we teach the guilt of eternall damnation being remitted only by the Sacrament of Confession or by most perfect contrition in lieu therof when there is not oportunity of the other the subiect of an Indulgence is only a temporall punishment due to be suffered after the guilt of damnation is remitted which temporall punishment by meanes of Indulgences we hold may be either lessened or wholy taken away in a Man who is in state of Grace but not if he be in state of Mortall Sinne. Animaduersion CLXXIII IT is certaine that the English Translations of the New Testament made by the Protestants are most corrupt and in diuers places most different from the Greeke in which tongue either all or most of the New Testament was first written I will exemplify in two passages The New Testament makes mention of good or pious Traditions of wicked and Iewish Traditions expressing them both by one the same Greeke word to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifyeth Traditio Now the imposture here resteth For our English Protestant Translations in such Texts wherein are vnderstood Good and profitable Traditions as in 1. Cor. 2. and 2. Thess 2. do translate insteed of the word Traditions the word Ordinances But where the Texts speake of wicked and friuolous Traditions there our Aduersaries put downe most punctually as it Math. 15. in their Translation the right word Traditions Now this calumny is vsed in dislike of Apostolicall Traditions that so the ignorant Reader should neuer find the word Tradition in Scripture in a good sense but alwayes in a bad and disalowed though now in their last Translation but not in any former for the better saluing of their credit they put only in the Margent of such Texts speaking of godly Traditions the word Traditions The like course they hould in translating the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying dignus in English Worthy and the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made worthy For in those Texts which
spake (e) Luth. tom 7. Wittenberg to him in a base great voice so as he made Luther to sweate his hart to tremble againe the same apppeareth in that Luther saith as is set downe aboue that he was first awake and that then after the Disputation begunne But howsoeuer admit it were but a spirituall fight or Disputation yet in either case the persuasions arguments wherunto Luther heere yealdeth came confessedly from the Diuell what difference then is there whether the Diuell made them to Luther by sensible coÌ„ference or by inward suggestion Animaduersion LIX AS Luther was instructed by the Diuel to impugne the Masse so were Carolostadius and Swinglius two great introducers of Protestancy in those former tymes in like manner indoctrinated by the Diuel against the Masse Touching Carolostadius whom Luther calleth a Man (f) Luth. in loc com Class 5. pag. 47. giuen ouer vnto a reprobate sense This man impugned the Masse vnder pretence of Visions and pretended conferences with God of whome the Booke entituled Conspiracy for pretended reformation thus writeth Carolostadius (g) Luth tom 3. Penens fol. 68. a preacher professing the Gospell c. attributed much to Cabinet teachers and pretended conference with God And yet his pretended visions were but meere Illusions of the Deuill of whom euen Luther thus sayth Carolostadius (h) In Theol. Calu in Prâ—â—em had his expositions from the Deuill As concerning Swinglius whom Conradus Schlusseâ—burg the Protestant calleth a man of vnfortunate memory This man disputed publikly at Zurick for the abolishing of the Masse and receaued confessedly his nightly Instruction by Dâ—eame from an Admonisher (i) So writeth Swinglius of himselfe herein tom 1. l. de sub fid Eucharist fol. 249. whether Black or Whyte sayth he I remember not Which Instruction is acknowledged by Protestants themselues to be a meere Imposture of Satan For thus hath Conradus Schlusselburg left recorded Sole (k) In Theol. Caluinist in â—roaem meridiano clartus est non Deum verum sed Diabolum ipsissimum c. It is more cleare then the Sunne that not the true God but the Deuill himselfe did inspire the Sacramentary Heresy into Swinglius by Dreame Thus far of these three former mayne Impostours I meane Luther Carolostadius and Swinglius all of them receauing their instruction from the Deuill for their abolishing and impugning of the Masse Animaduersion LX. DIuers Aâ—liaphorists or Neutralls in Religion do maintayne that whosoeuer belieueth the Apostles Creed liuing a good life may be saued Now that the Creed cannot be the Boundary or limit of Christian fayth is thus proued First because though the Protestant and the Catholike do indifferently repeat the Creede yet they vnderstand euery Article thereof in a different sense thâ—one from the other For example I belieue 1. in God The Catholike belieues that his God no way cooperateth or worketh sinne in man The Protestant belieues that God doth and therefore Beza sayth that God (l) In his Display of Popish practises p. 102. exciteth the wicked will of one thiefe to kill another And in Iesus 2. Christ his only Sonne The Catholike belieues in Christ who is God of God and equall to his Father who suffered Death quoad sufficientiam for all mankind A Sauiour who died only in Boâ—y and not in Soule Finally a Sauiour who from his first Conception was endued with all knowledge wisdome and prouidence exempt from all ignorance passion and perturbation The Protestant beliâ—ueth in Christ as his Sauiour yet in all these circumstances touching Christ differently from the Catholike Descended 3. into Hell The Catholike by Hell in this place vnderstandeth Limbus Patrum from whence our Sauiour did deliuer the soules of the lust there detayned till his comming But the greatest part of Protestants do vnderstand in this article the graue by the word Hell He 4. ascended into Heauen both the Catholiks and the Protestants do teach that Christ truly in body ascended vp into Heauen whereas the Lutherans (m) Luther bib de sacra Caena Domini tom 2. fol 11â— do teach that Christs Body is in all places with the Diuinity And that therefore it did not after his passion really ascend vp into Heauen it being there both before and after his passion To iudge 5. the quick and the Dead The Catholike belieues that Christ shall so iudge man as that his good works receauing all their force from our Sauiours Passion shal be rewarded The Protestant belieueth that Christ shall reward only a baâ—e and speciall fayth The like disparity of the beliefe of the Articles of the Creed by the Catholike and the Protestant might be exemplifyed in the other following Articles of the Creed here omitted for breuity Only I conclude that seeing it is the sense and not the words only which makes the Creed which Christians ought necessarily to belieue and seeing the Catholike the Protestant bâ—lieue the words therof in different or rather contrary senses therefore it followeth that it is not sufficient for a Christian in respect of fayth only nakedly to belieue the words of the Creed but he is obliged if so he expecteth saluation to belieue the Articles thereof in that sense and in no other wherein the Apostles did dictate them Animaduersion LXI ADmitting that both Protestant and Catholike did belieue the Creed in a true sense yet followeth it not that this beliefe I meane in respect of beliefe only were a sufficient beliefe or fayth for the saluation of Man The reason hereof is this because it is most certaine that there are diuers points of Christian Religion houlden necessarily to be belieued in the iudgment both of the Protestant and Catholike and yet the same points are not contayned or expressed in the Creed And to insist in these following 1. That there are certaine Diuine writings of infallible authority penned by the Holy Ghost which wâ— commonly call the Scriptures of the Old and New Testament 2. That there are spirituall substances which we call Angells and that many thousands of them did fall after their Creation and are become those malignant spirits which we call Deuills 3. That there is any materiall place of Hell for the wicked of which we find nothing in the iudgment of the Protestants seeing they vnderstand the graue by the word Hell in the Creed 4. That the paynes of the damned shal be for all Eternity 5. That Adam presently vpon his Creation did fall from the Grace of God and thereby transferred Originall sinne vpon all mankind 6. That the world was once drowned for sinne which inundation is commonly called Noes floud 7. That our Sauiour whilest he conuersed here vpon earth did worke any miracles 8. That S. Iohn Baptist was our Sauiours precursour or forerunner 9. That our Sauiour did chuse to him certaine Men for his Apostles who first did preach and plant the Christian fayth throughout the whole world 10. That Circumcision
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
haue done in prayse of our Blessed Lady or in honour of the Crosse or the like then being taken literally can well be iustifyed But they were more bold so to write because they as then hauing no Aduersaries to their Catholike doctrine in those points might rest assured that their words would be taken in that pious sense wherein they deliuered them Of which kind of their writing our Aduersaries take hould against the said Fathers The last obseruation heere shal be that when the Catholikes do alledg the Fathers the Protestants seeke to charge the said Fathers so alleged with some one Errour or other and therefore say they his authority is to be reiected in any other point which especially happeneth in Tertullian Origen Cyprian as is aboue intimated But to this you may answere that you produce the Fathers only in such Catholike points touching the which they were not written against by any other Father and therefore their authority therein is of force since it is presumed hereby that all the other Fathers and consequently all the Church of God agreed with them therein Animaduersion LXVIII YF your Aduersaries pretend that all the wrytings and memory of Protestants in former ages were extinguished by the Popes of the said and after succeeding ages you may shew how absurd this Assertion is And the reason hereof is in that the Popes of those tymes could not presage that Protestancy should in these our tymes sway more then any other Heresies condemned in their very tymes which other Heresies remayne yet registred to this very day by the acknowledgment of the Protestants Againe the personall (x) Benedictus the third was written against by the Councell of Constance Gregory the sâ—auenth by Benno Eugeniuâ— the Pope was written against by the Councell of Basill vices and faults of some Popes are recorded in histories yet to be read Is it then probable that the Popes were so solicitous to extinguish all remembrance of the Protestant fayth yet content to suffer their owne lesse iustifiable liues of themselues and their predecessours to be registred for all ages after to peruse Lastly in the Canons of ech age there is made mention of all particular Heresies of those tymes condemned by the said Councells Stands it then with any shew of Reason that the Pope and the Councells should be so voyd of iudgment as carefully to register all other impugned Heresies and on the other syde as carefully to suppresse all arising opinions of Protestancy Animaduersion LXIX YF you intend to bring and obiect any foule and wicked sayings especially out of Luther against the Blessed Trinity or about his acknowledged Lust and sensuality be carefull to note the Edition of the Booke wherein such sayings are to be found For in some later Editions of his workes many such sentences are for very shame left out and vnprinted And thereupon there are diuers Protestants who vtterly deny that euer any such wicked or sensuall words were written by him Animaduersion LXX OVr Aduersaryes labour by seueral wayes to depresse the force of Miracles exhibited in proofe of the Roman Religion For first some of them do deny the working of all Miracles and to fortify this their denyall they thinke it sufficient if they can produce but any one or two strange relations supposed to be Miracles and yet after discouered to be but forgeryes to the disgracing of all true Miracles but this euasion is weake seeing by force thereof we should deny all the bookes of Scripture because some false wrytings were in the Primitiue Church obtruded vnder the names of the Apostles as (y) Cont Aduers log prophet l. 1. c. 20. Austin and (z) Hist l. 3. c 19. Eusebius do record Againe if they will deny all Miracles they may also by the same reason deny all History eyther prophane or Ecclesiasticall Therefore if we will ascribe so much confidence to the wrytings of Eusebius Zozomene Austin Ierome and others as we do to the lyues of Liuy or Commentaryes of Cesar or to Speeds Cronicle we cannot reiect all Miracles for forgeryes vntruths Other of our Aduersaryes confesse the doing of many Miracles vrged by the Catholykes but then they ascribe them to the power of the Diuell and do commonly style them Antichristian (a) So do the Cent. call them Cent. 4. col 1445. Cent. 5 1486. In like manner Osiand also stileth them Cent. 10. 11. 12. wounders and lying signes But against this subterfugion I say it cannot be applyed to the Miracles wrought in the primitiue Church and eecorded by Zozomene Austin Ierome and others long before the comming of Antichrist since most of our Aduersaryes do place Antichrists first comming in (b) So doth D. Willet teach in his Synop. p. 160. D. Fulke in his answere to a counterf Cath. p. 36. D. Downenam in but his Treatise of Antichrist lib. 2. pag. 4. Boniface who was Pope in the yeare 1006. loÌ„g after the dayes of the former Fathers Secondly I say that our Aduersaryes in ascribing the Miracles to the working of Antichrist consequently of the Diuell do ouer neere interleage with the Iewes condemning the Miracles of Christ in these wordes This man (c) Math. 1. casteth not out Deuills but by Belsebub the Prince of Deuills Agaiâ—â— I say that the Protestant Vrsinus trulâ— sayth that the (d) In Comment Catech. 21. Power of the Miracles oâ— Antichrist are not true Miracles but such aâ— the Order of Nature obserued may be effected by the deceyte of men or Deuills But diuers miracles are recorded which transcend the power of the Deuill as to stay the flux and reflux of the sea or to cure incurable diseases without applying any secondary meanes and such like c. Of which there are many miracles recorded by the former Fathers Thirdly I auer that the Miracles of the Deuill are euer done to some vaine and pernicious end and not for the good of the particular person vpon whom they are wrought Fourthly if the Deuill could effect such stupendious workes how chanceth it that he would neuer concurre with condemned and on all sydes acknowledged miscreants to strenghthen and countenance thereby those mens misbeliefe and Heresies I meane with Simon Magus Porphiry Iulian the Apostata Mahomet c. and other Sects condemned euen by the Protestants for most erroneous Lastly I conclude that our Aduersaries in condemning all Miracles either but as forgeries or as the Works of the Deuill do charge diuers Princes Commonwealths Ecclesiasticall persons and infinite multitudes of people both of former and later tymes with extreme simplicity yea Lunacy in suffering such forgeries and delusions to be obtruded vpon them I will adioyne hereto the miraculous preseruation for many hundred yeares of certaine Relicks I will passe ouer the vncorrupted bodies of many Saints euen till this day and will insist in the miraculous preseruation of the Eucharist stabbed with knyfes by the Iewes many scores of yeares since if not
the Pryest that by Decree of the Iudge that man should dye what punishment theÌ„ is he to vndergoe who in Matters of faith and Religion contemneth the authority of the High Pryest of Christ his Church aduancing his owne priuate iudgement aboue the said Authority Animaduersion CI. IT is most certaine that Luther himself was not a perfect and entire Protestant such I meane as the present Church of England acknowledgeth for a true Protestant my Reasons are these First because Luther after his rising and euer vnto his death retayned and belieued diuers of our Catholike Doctrines disclaymed from by the Protestants of England Secondly because Luther taught and maintayned seuerall Heresies I meane Heresies euen in the iudgmeâ—â— of our now Protestants To begin with the first branch Luther euer maintayned to hâ—s deaâ—h the Reall Presence as the whole worâ—â— knoweth and therefore his followers in thâ—â— doctrine are called for distinction lake Lutherans by Swinglius and Caluin Luther taught the Doctrine of (d) Luther l. de Assertionibus Art 30. Euaâ—gelicall Councells to wit that a man may do more then that he is commanded Luther taught the Doctrine of Purgatory of which point see Tom. 1. Wittenberg 〈◊〉 Jndulgentijs And answerably to this ground he is confessed by (e) Vrbanus Regius in 1 part Operum formulae cautè loquendi de sanct cultu Vrbanus Regiâ—s a Protestant to defend Prayer for the Dead Luther defended Prayer to Saints of which point he thus writeth De (f) Luther in purgat quorundam Articulorum in Epist ad Gregorium Spalat intercissione Dinorum cum tota Ecclesia Christiana sentio iudico Sanctos à nobis honorandos esse atque indicandos Luther taught and approued the vse of Jmages as is witnessed by Beza (g) Beza in resp ad Colloq Montisbelg parâ— altera in praef Touching the making the signe of the Crosse vpon our forehead Iohannes Creucliâ—â— a Lutheran thus writeth Cùm (h) Creuelius in hiâ— refut Caeremoniâ—rum missae printed Magdeburg 163. pag 118. imus cuâ—â—tum fine surgimus è Lecto cruce nos iuxta Lâ—theri altorum piorum institutioncâ—â— signamus Finally to omit some other points wherin Luther neuer dissented from the Church of Rome Luther euer mantained that the gouerment of the Church is Monarchiall neither Aristocraticall nor Popular as appeareth out of his owne (i) Vide Luther in loc Com. Class 1. c. 3. 7. pag. 107. words Now to come to relate Luthers Heresies and such as are reputed for Heresies and some of them for blasphemies both by Catholiks and Protestants which he euer maintained without any after retraction I first alledg his impious Doctrine touching the most Blessed Trinity concerning which he thus speaketh (k) So relateth Swinglius of Luther so speaking to 2. ad respons Confut Luther fol. 474. The Diuinity is threefold as the three Persons be c. And according to this he expungeth out of the Litany this sentence Holy (l) Luth. in Euchir precum anno 1543. Trinity one very God haue mercy vpon vs and he further sayth Anima (m) Luth contra Iacobum Laetomum tom 1. wittemberg Latinê edit anno 1551. mea odit Homousion or Consubstantialis Briefly Luthers Blasphemy was so odious execrable against the B. Trinity that Swinglius (n) Swinglius tom 2. in respons ad Confutat Lutheri did purposely write against Luther touching this very point Touching the Euent of things Luther holdeth contrary to all Christian fayth that all things come to passe through a certaine Stoicall and fatall Necessity thus writing hereof Nullius (o) Luther in Assert damnat per Leonem Decimum Art 30. est in manu c. It is in no mans power to thinke Good or Euill but all things as Wicleffs Article condemned at Constance did rightly teach proceede from absolute Necessity Luther taught an Heresy wherby the propagation of Christian Religion is much hindred to wit that it was not lawfull to wage war against the Turk His words are Praeliari (p) Luth in tom 2. Wittenberg in Assert Damnat per Leonem decimum Assert 34. contra Turcas est repugnare Deo visitanti iniquitates nostras per illos Luther denyed all temporall Magistrates thus teaching hereof Among (q) Luther de saeculari potestate in â—â— 6 Germ. Christians no man can or ought to be a Magistrate but euery one is to another equally subiect Touching fayth and good works Luther thus endoctrinateth his followers Fides (r) Luther to 1 propos 3. nisi sit sine c. Except fayth be without good works it doth not iustify nay it is not fayth And further No (s) Luther in his Sermons Englished pag â—76 worke is disalowed by God except the Authour thereof be disalowed before Luther further taught as D. Couell witnesseth that (t) These be D. Couells words in defence of M. Hooker Art 15. p. 101. the Sacraments were effectuall though they were administred by Satan himself Of which point Hospinian the Protestant thus also writeth Lutherus (u) In hist Sacr. part altera fol. 14. coâ—sque progreditur c. Luther proceedeth so far herein that he maintaineth the Sacrament to be a true Sacrament etiamsi è Diabolo conficeretur though it were to be consecrated by the Deuill To conclude Luther so disualewed the sufficiency of Christ suffering in body for vs as that he most blasphemously teacheth that Christ did not suffer only in body but also his Diuinity suffered for vs His words hereof are these Cùm (x) Luther in Confess Maiore in Caena Domini credo quod sola humana Natura pro me passa est Christus vilis nec magni praetij Saluator est c. Yf J belieue that only the humane Nature suffered for me then is Christ a Sauiour but of a base small worth and himself needeth a Sauiour Thus far now in Demonstration that Luther was not an entyre Protestant and such as is allowed by the present Church of England Animaduersion CII TWo things among others concur as is in this last Animaduersion exemplifyed in Luther to make a perfect Protestant to wit That he doth maintayne all chiefe points of Protestancy Thus he is not to hould only some few points of Prorestancy and in the rest being more in number and of greater importance to partake with the Catholikes The second thing necessary to a Protestant that he doth not hould perâ—inaciously any mayne Heresy or Paradoxe wholy impugned and contradicted both by Catholiks and Protestants For this man in this respect is rather to be styled an open Heretike then a Protestant euen in the Censure of the Protestants themselues Here now I auer that this Animaduersion clearely euicteth that Husse Waldo Wicliffe and the rest so much vrged for ProtestaÌ„ts for the proofe of the visibility of the Protestant Church in those ages were no Protestants at all and consequently that the Protestant Church
to be really in the Eucharist since by this reason say they it may become rotten and mouldy and be eaten by myce should passe to the belly and so to the common passage To this I answeare that these supposed indignityes do not touch the body of Christ but only affect the species and forme of the Eucharist which is ioyned with the body Againe seeing our Christian fayth teacheth vs that Christ was included for a long tyme within the Wombe of the Blessed Virgin being a Woman that he was swadled and lapped in Cloaths that then he might fall vpon the earth and might also haue beene eaten with beasts or burnt if so by miracle he were not preserued from such mischances if rheÌ„ he was truly and in his owne person subiect to all these difficultyes without any dishonour what dishonour is it to him if he did vndergo in another forme the former supposed Indecencyes vrged by our Aduersaryes Againe the former Indignityes do no more truly and properly touch the body of Christ then the Diuinity which being in all places can be said to be burnt it being in the fyre or being rotten it being in bodyes that are rotten c. Animaduersion CXXIX OVr Aduersaries draw another argument taken from the vnprofitablenes of the Reall Presence in the Eucharist Thus they dispute The reall being of Christs body in the Eucharist is needles in that seeing the end and fruite of the Eucharist is to nourish the Soule and this nourishment consisting in fayth and Charity may as auayleably be performed by apprehending Christ by fayth as he is only in Heauen it therefore followeth that no profit aryseth from the Catholike doctrine herein which is not by other meanes as well effected To this I answere first that it is false to say that the same fruite is reaped by Christ in Heauen as by receauing him really into our bodies since Experience doth witnesse that by this receauing him in the Eucharist our Fayth Charity Deuotion and Reuerence are more encreased Besides our reall coniunction with Christ affordeth many benefits to the soule which Christ giueth not without this Coniunction no otherwise then he cured all such who touched the Hemme of his garment whom he would not haue cured though otherwise he could if they had not touched it Secondly I affirme It is a false â—â—â—ation to conclude It was not conuenient that Christ should be really in the Eucharist because the fruite reaped thereby may be obtained by other meanes For that is profitable which doth confer any Good though the same good may be obtayned otherwise For one drop of Christs bloud or any other laborious worke vndertakâ—n by him for our good had beene sufficient for our Redemption yet it followeth not that all his paines labours effusion of bloud yea death it selfe were vnprofitably and bootelesly performed Yea God could haue redeemed the world without the Incarnation of Christâ— shall we therefore say that the Incarnation of Christ was needles inconuenient and vnprofitable Animaduersion CXXX WHereas aboue there haue beene alledged diuers testimonies out of the Iewes and ancient Rabins in proofe of diuers Articles of our Roman Catholike fayth particularly of the Sacrifice which the Rabins say the Messias shall make at his comming our Aduersaries seeke to euade the force of all the Iewish Rabins authorities by saying that those testimonies of the Rabins were first forged by Galatinus and fathered vpon the Iewes for their greater credit And according hereto we find D. Whitaker thus to answere Dureus who vrged some Jewish sentences out of Galatinus for proofe of the Reall Presence and Sacrifice Tuum (h) Whitak contra Duraeum pag. 818. in hac causa Petrum Galatinum minimè profectò desideramus nec Haebreorum testimonijs illis indigemus Now to free Galatinus from suspition of forging all such sentences of the Rabins in fauour of Christianity and of Articles of our Roman Religion I answere hereto and say that one Hieronymus de Sancta fide being a Jew and conuerted to Christianity in the tyme before Galatinus whose Physitian he was did write a booke entituling it Hebraeo-mastrix or vindex impietatis perfidiae Iudaicae wherein he proueth diuers points of Christianity from the there allâ—dged â—estimonies and sentences of the said formâ—r Iewes mentioned by Galatinus This booke of his was printed at Franckford anno 1602. Animaduersion CXXXI IT is much obserued how our Aduersaries in answering to Catholike Bookes often giue slip to the argument or authority produced and in lieu thereof either by degrees flye to the state of the Question as though afore it were not acknowledged or to the Scripture themselues only interpreting the same where they may range vp and downe ar large or to some by circumstance meerely accessory to the Question and difficulty disputed of or do vse deceytefull resemblance and exchange of matter subtilly conueyed and brought in by tedious entertainment of prolonged discourse and all this to hold the Reader therewith that so vnespiedly they may diuert the Readers eye and memory being thus fixed vpon their digressions from the authority and reason alledged Here also may alledge their accustomed practize in printing the Catholikes Books at large their answere conioyned thereto in the same bulke or volume Their vsuall imposture then is to cause the Catholike authors words to be set downe in a most little obscure and darke letter or Character thereby to withdraw the Readers eye from perusing and reading it at large whereas their answere thereto they procure to be printed in a fayre and great Character or letter that so they may more easely inuite the Reader to the full perusing of it And this sleight is particularly besides in others manifested in D. Whitakers Answere to B. Father Câ—â—pian his ten Reasons in his Challenge to the two Vniuersities also in D. White his Booke against his Aduersaries entituled The way to the true Church Animaduersion CXXXII YF many miracles were wrought concerning Christs body before and whiles he here conuersed vpon earth may not then a man be more easely induced to belieue the great Miracle of his body in the Institution of the Eucharist A litle before the Natiuity thereof we reade Coâ—ceptus est de Spiritis Sancto At the very instant of his birth Natus est ex Maria Virgine some small tyme after his deathe Tertia die resurrexit vpon his last departure from vs Ascendit ad Caelos In all which passages Nature herselfe was if not dissolued at least suspended yea whi es he here conuersed vpon earth the samâ— sacred body of Christ was sometimes nourished without (i) To wit during Christs fast of forty dayes eating at other tymes did eate without (k) WheÌ„ he did eate with his Apostles after his Resurrection any nourishment thereby furthermore the same body remayning Visible (l) According to Luc. 4. Ipse transient peâ— medium illorum ibat became Jnuisible To conclude â—hrist blessed body did walke (m)
they are most erroneous in the immediaâ— Obiect Animaduersion CXLII WHen the Catholikes do alledge certaiâ—â— Notes of the Church as Antiquity Vniuersality Succession Conuersion of Heathâ—â— c. our Aduersaryes seeke to auoyde thâ— force of some of these Notes and particularly of Succession and Conuersion of Gentils since they say these two Notes are claymâ—â— by confessedly false Churches seing thâ— Greeke Church houldeth Succession and thâ— Arians haue conuerted the Gothes anâ— Vandals To answere hereto I first say thesâ— two Instances are false for the Greeke Churcâ— hath its Succession as interrupted and begunne from those Intruders who begaâ— their owne separation from the Romaâ— Church about the Holy Ghosts proceeding And as concerning the supposed Conuersâ—ons of the Goths and Vandals by the Arians it is only pretended Seing the Gothes weâ—â— not at the first conuerted by the Arians buâ— being conuerted before were after by them peruerted as appeareth out of Zozomen l. 6. c. 37. and Theodoret l. 4. cap. vlt. Secondly I reply to the former Euasion That the Catholikes rather to preuent the impostures of our Aduersaryes obiecting hereto theÌ„ out of any absolute necessity of the said Notes do propound the foresaid Marks or notes not as proper alone to the true Church but only as markes inseparable though not conuertible from it so they vndertaking thereby not to set downe in the affirmatiue that where any such of these in separably marks be there the true Church certainly is but rather in the Negatiue that where these be wanting there the true Church is not But certaine it is that these Notes are wanting in the ProtestaÌ„t Church Animaduersion CXLIII I grant that the Catholike Religion is inuolued with farre more difficultyes as may be exemplifyed in the doctrine of the Reall presence then the Protestant Religion the reason therof being in that our Religion consisteth of Affirmatiue Articles the Protestants fayth so far forth as it differeth from the Catholike of Negatiues Yet to recompence this we fynd that the Protestant fayth is attended on coÌ„trary to the Catholike faith herein with diuers grosse absurdityes necessarily and immediatly flowing from the Protestants Tenets or Assertions I heere passe ouer how (9) Luth. l. de capt Babil c. de Baptism Luther houldeth that Infants at the tyme of their Baptizing haue an articulate and actual faith of all the chiefe Misteryes of Christianity That our Aduersaryes howsoeuer they disclayme from it in words teach (10) Luther in Assert damuat per Leonem Art 36. Beza in his display of Popish practises pag. 202. Sumglius to 1. de Prodentia fol. 366. that God is the Author of sinne These and many other such like absurd Doctrines I heere passe ouer only I will a little insist how (*) Luther in Assert art 32. sayth That all good works God iudging them are mortall sinne Luther and the rest do mantayne that all the good works of iust Men are Sinnes Now the absurdity of this doctrine how transparent is it Since from it would follow that the worke of fayth by which we are iustifyed should be Sinne as also that prayer wherein we pray Dimitte nobis debita nostra should be a sinne But is it not most absurd that man should be iustified by Sinne and that he should seeke by Sinne to obtaine the remission of sinne Againe from this fountayne we might thus truly Syllogize and reason All good works are to be done but some mortall sinnes are good Works Therefore some mortall sinnes are to be done Againe No mortall sinne is to be committed but all good works are mortall sinnes Therefore no good Worke is to be done These Loe are the inferences of the former absurdity to wit that all good works are mortall Sinnes that some mortall Sinnes are to be committed and that no good worke is to be donne Now whereas by way of retortion our Aduersaries and particularly Kempnitius in his Examen Concilij â—rident vpbraid vs that we teach a more blasphemous doctrine in maintayning that we are iustifyed by our owne works and not by Christ his Passion To this I reply thar in obiecting of this appeares either extreme malice in our Aduersaries or at least most wilfull ignorance Therefore to remoue this stumbling block we say that we are iustifyed by an inherent Iustice or Renouation of life in vs as by the formall Cause but we are also iustifyed by the merits of Christ his Passion as by the meritoriour Cause both which different causes may stand together without any derogation of the one to the other contrary to the intended fraud of our Aduersaries herein in seeking to confound these two different Causes Animaduersion CXLIV YF it be demanded how Luther first being instructed of the Deuill concerning his doctrine as also being of a vicious life as â—n this Treatise is in part elswhere shewed â—hould for his doctrine be so much applauâ—ed repayred vnto by the broken memâ—ers of the Catholike Church To this may â—e answered that Luther his select choice â—reparing of his doctrine to entertayne and â—t the then seuerall affected humours of â—ch peculiar declining estate and degree â—his being accompanied with the Visitation â—f Gods heauy iudgments hanging ouer â—he preuayling Sinnes of those degenerate â—â—mes was the chiefe Allectiue for the more easy imbracing of Luthers Doctrine Noâ— the choycnes of Luthers doctrine consisted to insist in some particulars in mantayning liberty of pretended Mariage in Clergy men in his exposing of Monasteries and other rich spoyles of the Church to the greedy appetite of the temporal Magistrate and finally in deluding of the simple sinfull Laity with his other licentious doctrines of Saluation by only fayth and disclayming from the necessity of Good Workâ— as houlding them needles as aboue out of his owne particular sayings we haue proued In the seuerall imbracing of all whicâ— as S. Jerome (1) Ierome contra Vigilantium in like manner said of Vigilantius his followers Luthers followers fauored not so much him as their owne Vâ—â—â— These are the fatall steps of Luthers suddaâ—â—â— rising greatnes And this is the lesse to 〈◊〉 wondred at seeing we see that the like câ— rather far greater progresse was made 〈◊〉 this kind by Mahomet through his absurd and licentious Doctrines wherewith so many Nations are euen at this day infected Animaduersion CXLV YF in retaliation of what is said in thâ—â— last aboue Animaduersion our Aduersaries shall labour to distract their Discipleâ— with vnequall obiecting insteed of answere the supposed wicked liues of certaine Popes I reply hereto that admitting for the tyme the said wicked liues of the Popes to be true and not forged yet the disparity here resteth in that those Popes were not the first Restorers of our Religion to light since they liued many ages after our Catholike Religion was vniuersally professed as appeareth aboue from the confessed antiquity of the Catholike Roman Fayth Againe I say the Question heere is not whether the high
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
For that the Soule of Man to be in the body it is necessary that it becommeth the Forme of the body and that so it be ioyned with the body as that one man be made of the body and the Soule But it is not neeedfull that God should become the Soule of the world neither that of him and the world one compounded substance should be made For God out of his immensity is in euery place out of his indiuisible vnity is whole wheresoeuer he is and out of his Omnipotency doth gouerne support and moue all things Furthermore the Soule of Man though it may be said to be in the whole body yet properly it is not but in such parts of the body as haue lyfe and therefore it is not in the Humours in the Hayres of the heade in the nayles But God is absolutly in al things and not only in corporall but euen in spirituall things for it is impossible that any thing should be in which God is not Lastly the Soule is not but in the body and that being but small and of a narrow compasse so as the parts thereof during the staying of the Soule therin must be continued and ioyned together for if any part of the body be separated or deuided from the rest in that part or member so deuided the Soule cannot be But God is whole euen in the Vniuersity or frame of all things created though that frame be great and the parts thereof become separated and deuided asunder Yea if a second or third World or more should be created God would be in them all and in euery part of them for where God should not be there nothing should be So true are those words of Holy writ 2. Par. 6. Caelum Caell Caelorum non te capiunt Thus far touching the similitude resemblance which the Soule of Man hath with his Creatour the similitude being so great as is aboue touched as that there is no other way by the which a man may more easely â—scend to know in part what God is then from the consideration or contemplation what the Soule of Man is with so iust reason we read it said by God himself when he first created Man Let vs make man in our Jmage according to our lyknes Genes 1. And with this I impose an end to these my Animaduersions A Pareneticall Conclusion to the younger Sort of Priests and Students of the English Seminaries exhorting them to the study of Controuersies in Fayth and Religion THus farre Reuerend Friends and Brethren you see I haue proceeded in this Miscellane and indigested Tract These Animaduersions may serue as certaine prelibations or foretasts of Controuersyes in fayth Yf so you shall reape profit thereby O how abundantly shall I hould my small labour therein taken to be recompenced but if they should not find that full successe with you which I desire yet let your charitable acceptance in part imitate the Abysmall and bottomlesse charity of God who placeth a good intention only where further Ability or other Circumstances are wanting and a good worke actually performed in one and the saâ—â— ballance But now before my pen giueâ— you its last farewell let me take leaue witâ— your good allowance to expatiate a liâ—â— in discourse thereby to persuade you tâ— more forcibly to the particular study oâ— English Controuersyes in fayth and Religion 〈◊〉 Prouince or charge most peculiarly in my iudgment incumbent vpon you in regarâ— of your mayne proiects determinations espoused as I may say to the Saluation 〈◊〉 soules You are hereafter in England to encouâ—ter with Protestants your professed Aduersaries in fayth Imitate then a skilfuâ— Generall in the warres who laboureth noâ— only to hinder his Enemies attempts anâ— approaches but withall seeketh to assauâ—â— his Enemyes So here you haue vndertaken both a Defensiue as also an Offensiue War prepare your selues then not only to mantaine by way of disputation and proofes your owne Catholike Religion but be also prest which is partly coincident with the former by all forces both Diuine humane to make violent incursions vpon Heresy or Innouation in Religion For your greater encouragement hereto obserue this following That Prince would hould it for a great Aduantage to wage such a war wherein he were assured that many of his Enemyes souldiers would fight in his behalfe And yet your Case is heere the same â—â—nce in this your spirituall Combat or â—ookwar with Heresy you haue the volunâ—ary and vncoacted confessions of your Adâ—ersaries euen fighting on your side As â—ou may euidenly discerne by the many â—cknowledgments of the Protestants deâ—iuered in seuerall former Animaduersions against themselues and in strenghtning of our Roman Religion Thus you draw a Sword from the Enemyes syde and after sheath it in his owne bowells The most illustrious and worthy Cardinall Bellarmine that chiefe Heresy-Mastix of this age in his Preface to the Bookes of his (1) Prefixed before his Tome de verbo Dâ—i Controuersies vndertaketh to shew the Necessity of study of Controuersies in this our age I presume his words will be most preuayling with you all and therefore I haue thought fit to set them downe in this place by translating them into English for the better satisfaction euen of the more vulgar Reader Thus then he writeth Vtilitas quidem propositarum nobis Disputationum ex eo intelligi facile potest c. The profit of the Disputations vndertaken by vs may easely from hence be apprehended Agendum est enim non de stillicidijs fundis non de rebus leuibus c. For heere we are to discourse not of the droppings of the caues of a House not of farmes or Country Houses not of small and light matters little auayling whether they be after one manner or other Neither are we to dispute of Metaphysicall subtiltyes of which without anâ— detriment to the soule a man may be ignorant the which may sometymes be impugned wiâ—â— Commendation and prayse of the Opponent Bâ—â— here we are to dispute of God of Christ of the Church of the Sacraments of Justification of the ayde of Grace of the freedome of Mans Wâ—â— and of many other most graue most difficult anâ— most abâ—â—ruse points which belong euen to the foundation and essence of fayth Of all which seuerall Articles if a man laboreth by disputation to weaken but any One then as S. Austin (2) Austiâ— lib. 1. contra Iulian. cap. 2. prudently admonisheth that man seeketh to ouerthrow the whole frame of that which we belieue in Christ. Furthermore to recall Hereticaâ—l men to the light of sayth or at least to represse breake their force and fury to dryue awaâ— those fierce Beasts from our Lords sheepefold to protect and defend the Church of Christ to rescue or snatch away the sheepe already taken from the iawes of those Wolfes and to bring them hack vnto our Lords custody How great here I demand is this Benefit how true a cause