diuine Scriptures yet they are recorded and written in the Monuments of the auncient Authours and in Ecclesiasticall bookes The second reason may be the continuall vse of them For diuers Traditions are in continuall obseruation practise as the Rites and Ceremonyes of administring the Sacraments Holy-dayes appoynted tymes of fasting the Celebration of the Masse and of Diuine office or prayers and such like The third cause are certaine externall Monuments which continue for a most long tyme as most ancient TeÌ„ples or Churches in which are Altars the Holy Fonts for Baptisme the Memorialls or Toumbs of Saincts Crosses Images Ecclesiasticall bookes c. The fourth Reason is Heresy it selfe For God doth wonderfully vse the Enemyes of the Church to the preseruation of the Church For because as in euery age there haue risen vp some Heretyks who haue impugned diuers dogmaticall Traditions of the Church So hath God in ech age raysed certaine learned Orthodoxall Men who that they might better resist the Heretykes haue with most great diligence and labour searched out the Doctrine of the Church and ancient Traditions and haue transmitted them in wryting to all posterity I will ad this following obseruation in fuller warrant of vnwritten Traditions against such who restrayne the proofe of all poynts to the Scripture it selfe To wit that it is one thing for an Article of fayth to be expressed in Scripture Another thing for an Article of fayth to be grounded vpon â—cripture All Christian doctrine is not expressed in Scripture yet euery Christian doctrine is so grounded on Scripture that it may in somâ— sort or other be proued from Scripture And in this sense all Traditions receaued by the vniuersall Church of Christ may be said to be grounded on Scripture since they are grouÌ„ded vpon the authority of the Church admitting them To which Church Christ himselfe hath promised an infallibility of Truth and of not erring according to that Ego vobiscum sum omnibus diebus vsque Consummationem saeculi Math. 18. And againe Portae inferi non praeualebunt aduersum eam Math. 16. to wit against the Church of Christ Animaduersion CLXXXII PRotestancy is proued to be an intentionall thing in it selfe and voyde of all Reall fayth This is proued from the Definition of Fayth giuen by the Apostle thus defining fayth fides est sperandarum substantia rerum argumentum non apparentium That is fayth is the (50) Heb. 11. substance of things to be hoped for the argument of things not appearing This definition sheweth that fayth is a supernaturall Vertue and the Obiect thereof is that which through its owne abstrusenes sublimity cannot be apprehended or conceaued by force of Mans owne wit it transcending all Naturall Reason This we see exemplyfyed in the two supreme Articles of the Trinity and the Incarnation the Mysteryes and difficulties of which transcend all humane reason or light of Nature And hence it is that the Conclusion of the Schoole Deuines is this Quae (51) S. Thomas part 1. 2. quaest 1. fidei sunt non possunt esse scita Now to apply this Yf Protestancy be a supernaturall fayth or els it is no true sauing fayth then the Obiect of this Protestanticall fayth is of that difficult Nature as that Man through the force of Naturall reason only cannot giue any assent thereto without the speciall concurrency of Gods Grace But here I demand that seeing the Obiect of Protestancy as Protestancy is meere Negatiues and denialls as deniall of Reall Presence deniall of Purgatory deniall of Freewill deniall of praying to Saincts briefly deniall of most of the affirmatiue points taught by our Catholike Church here I say I demand what supernaturality or force of Gods speciall concurrency is required that man should giue an assent to these Negations or denyalls Nay I here say that mans naturall reason euen of it selfe without any externaâ—l help is propense and inclyning to belieue these and other such like Negations except the Affirmatiues to those Negations can be conuinced as for true either by Diuine or Humane proofe and Authority Thus it followeth that Protestancy euen from the Definition of Fayth giuen by the Apostle is no supernaturall Fayth but in respect of such a Fayth is a meere Irreality and wast of fayth Animaduersion CLXXXIII THe reasons which S. Thomas Aquinas (52) S. Thom in 3. part quaest 27. Artic 4. doth insist vpon being most probable inducements for freeing the Blessed Virgin Mary from Originall Sinne are these following The first Seeing God did decree to aduance the Blessed Virgin to so supreme dignity that she should excell euen the Angells themselues therfore it was most sutable agreeable that no priuiledg should be conferred vpon any pure Creature which was not conferred vpon the B. Virgin except such a priuiledg were repugnant to the condition state Nature or Sex But to be sanctifyed in the first instant of Creation was giuen to our First Parents As also to be sanctifyed in the first instant of Creation and neuer to be polluted with any Sinne was giuen to the holy Angells But this priuiledg is in no sort repugnant to the condition state Nature or Sex of the B. Virgin Therefore it is a pious thing to belieue that the Mother of God did not want this priuiledge Secondly because that testimony of the Heauenly Spouse ought in all probability to be accomplished and fulfilled in the Blessed Virgin Tota (53) Can. 4. pulchra es amica mea macula non est in te Thirdly because the Mother of Christ hath a singular Affinity and Coniunction with Christ himselfe Fourthly in that the Sonne of God who is the wisdome of the Father did as it were inhabitate in the wombe of the Mother after a most peculiar and wonderfull manner But it is said in holy Scripture In maleuolam (54) Wisdoms c. 1. animam c. Wisdome cannot enter into a wicked hart nor dwell in the body which is subiect to sinne Lastly because as well the honour as the ignominy of the Mother redoundeth to the Sonne Now touching the proofe of the Assumption of our B. Lady both in Body Soule pretermitting the Authority of the (55) S. Ierome writeth a sermon styling it de Eesto assumptionis Mariae The Centurists alledge that S. Austin did write a Book-entituling it de Assumptione Virginis Mariae Ancient Fathers herin I will at this present content my selfe with the Argument of S. Bernard in proofe thereof who thus disputeth Seeing God hath discouered and reuealed the Bodies of many Saincts which lay hid in diuers places that they might be honored of faythful Christians It then ineuitably followeth that if the sacred Body of the Blessed Virgin had beene still on earth he would in like maÌ„ner haue made knowne no doubt in what place or Country it did lye But it not being certainly knowne where that Body or any part thereof is in any place of the world it may irrâ—pliably
by his owne learned Brethrens Confessions or else he must rest silent And this is the reason why the Protestants are so loath to dispute of the Church Since this Question compreheÌ„deth in it selfe diuers points of fact as of its continuall Visibility Antiquity Succession Ordination and Mission of Pastours c. All which Questions receaue their proofes from particular Instances warranted from History by shewing the particular Tymes Persons and other circumstances concerning matter of Fact Animaduersion XXI WE Catholikes charge the Protestants with a vicious Circle of dispute between the Scripture and the spirit and in requitall hereof the Protestants do reciprocally insimulate vs Catholiks within the said vicious circular argumentation betweene the Scripture and the Church Now let vs see whether of vs stand truly chargeable herewith That the Catholikes are free from this kind of arguing I thus proue The Catholikes touching the Scripture and the Church do euer make their proofes in seuerall kinds of Causes and by a partiall manner of proofe and therby do still proue one thing by another more knowne to those persons to whom it is to be proued The actuall assent and beliefe it selfe is wrought wherby we infallibly belieue the Mysteries reuealed though we belieue the verity of the Scriptures reuelation by the authority of the Church propounding the Churches proposition for the authority of the Scriptures reuealing wherby the Scripture reuealing doth giue vs testimony of the Church propounding againe the Church propounding of the Scriptures reuealing Neuerthelesse this reciprocall testimony and proofe is not any proper vicious circle First because it is in diuerso genere causae in diuers kinds of causes for the testimonies of the Scriptures reuelation to the infallibility of the Churches proposition is causa formalis the formall cause by the which we assent to the Churches proposition But the Churches proposition is only Causa conditionalis or as we vse to speake Conditio fine qua non to know the Scriptures Reuelation and so they are reciprocall in a different manner of proofe the one that is Scripture à Priori as including diuine reuelation the other that is the Church à Posteriori required only as a condition The former as a formall precedent Cause the later as a subsequent annexed condition Secondly this reciprocall proofe is not adomnino idem as Aristotle requires to a Circle that is the one is not the totall and sole cause of knowing the other for the Churches proposition is not knowne only by the Scriptures reuelation and not otherwise but also by other proofes signes and testimoâ—ies to wit Miracles Consent Sanctity c. all which conuince that the Churches authority is necessary and infallible to distinguish the true sense of the Scripture from false and to end Controuersies about Scripture But now to cast our eye vpon the Protestants Circle prouing the Scripture by the priuate Spirit and the priuat Spirit from the Scripture it is euident that they proue the Scripture by the Spirit and Spirit by the Scripture in one the same kind of Cause and by one sole whole manner of proofe For demaund of a Protestant how and by what meanes he vnderstaÌ„deth the Scripture He answeres by the Spirit and so knowes the Scripture by the Spirit And aske him by what meanes he knowes he hath the true spirit he answeres the Scripture assures himselfe therof since he is one of the Elect. And thus this his proofe is truly Circular and vicious as being deliuered in eodem genere Causae and omnino ad idem Animaduersion XXII IT is most certaine that Protestants deny all Authorities of all affirmatiue heads making their last refuge to their owne priuaâ— Spirit and Iudgement For example if we insist in the affirmatiue Notes and Marks of the Church to wit vniuersality visibility vnity c. ouâ— aduersaryes as is aboue said discard the testimonyes of all these heads by erecting for Notes the preaching of the word and administration of the Sacraments so reducing to their owne iudgment only when the word is truly preached and the Sacramâ—nts rightly administred Yf in matters of fact we recurre to History I meane concerning visibility Succession vocation c. they reiect this authority by saying Sufficit (g) Whitak contra Duraeum l. 7 p. 478. nobis c. To vs it is sufficient by comparing the Popish opinions with the Scrâ—pture to discouer the disparity of faith betweene them and vs. And as for Historiographers we giue them liberty to wryte what they will If we produce the testimonyes of particular Fathers of the Primitiue Church marke how Luther depresseth them (h) Luth. de seruo arbis 1551. pag. 434. The Fathers of so many ages haue beene plainly blind most ignorant in the Scriptures they haue erred all their life time vnlesse they were amended before their death they were neither Saincts nor pertayning to the Church If we produce Generall Councels they answere saying (i) Petâ—â— Martyr l. de votis pa. 476. As long as we insist in Generall Councels so long we shall continue in the Popish Errors If we passe to Apostolicall Traditions Cartwright in depressing Traditions maintained by S. Austin thus wryteth To (k) Sâ—â— Cartwright in whitgifts defence p. 103. allow S. Austins saying touching Traditions is to bring in popery If we alledge diuers passages of Scripture as out of Toby Ecclesiasticus the Machabees the Protestants with full voyce deny them to be Canonicall and style them only Apocriphal If we take our authorityes out of such books of Scripture as are acknoledged for Scripture on both sydes the Protestants deny the Translation of the Scripture to be true sincere which point appeareth both from the Protestants mutual condemning one anothers translation of Scripture as also from the most bitter censure giuen by our English Puritans against our English Translaiion whereof seuerall books writteÌ„ by them are yet extaÌ„t If we Catholikes proceed further in insisting in the Originall of both the Testaments the Protestants deny that the Originalis are at this present true Thus for example in Math c. 10. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Peter Beza (l) Beza in Annotat noui Testam 1556 denyeth the Originall herein mantayning that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was inserted into the text by some one fauoring the Popes Primacy In like sort (m) Beza vâ—i supra Beza denyeth that the Greeke Originall in Math. 22. is at this present the same as it was penned by the Euangelist mantayning that it is corrupted in fauour of the Realâ— presence If we yet ascending further entrench our selfe in such books of Scripture whose Originals Translations are accepted on ech party as true and incorrupted and tel our Aduersaryes that the whole Church of God in her primitiue and purest tymes interpreted the passages of Scripture in that sense in which they are at this present by the Catholikes alledged the Protestants
Body and that Christ was true Man Thus far Osiander of the Albigenses in the place cited in the margent I will conclude with Berengarius who liued anno 1051. who is challenged for a (z) Act. Mon. pa. 23. Protestant for his deniall of Transubstantiation though he after recanted this his Heresy Now Berengarius did hould diuers Heresyes so as the ProtestaÌ„t Oâ—eolampadius (*) In Oecolam Swinglij Epistolis l. 3. pag. 710. thus writeth of him Berengarius nonnulla affirmat aduersus Baptismum parnulorum Coniugium Againe Damnata est Berengarij opinio Sacerdotio Christiano parum nimis tribuenâ— Thus farre of all these former Heretykes to wit Hus Wicleff Waldo and the rest whereby the indifferent Reader may rest assured that they cannot with any iust shew of Reason and iudgemeÌ„t be alledged for Protestants as our Aduersaryes are accustomed to alledge them for the prouing of the visibility of the Protetestant Church in former Ages Animaduersion CIV ADmitting for the tyme that all these former Innouatours were entyre ProtestaÌ„ts in all Poynts not comparting with the Catholikes in any poynt of the Roman Religion Admitting also that not any of them did hould any one explorate Heresy by all sydes condemned yet are the examples of them most insufficient for the supporting of the Protestants Churches visibility My Reasons are these First The Scriptures (a) Esay 60. 40.1 Timoth. Eph. 4. besydes many other do proue that the Church of Christ must not at one only tyme or other but in all tymes and in all ages without the least interruption or discontinuance much lesse without interruption of many hundred yeares together be most visible and conspicuous This being granted I then demand what Protestants can be alledged liuing betweene Anno six hundred and seauen and anno 1220. Heere are about six hundred yeares betweene these two tymes during all which period as also for euery yeare thereof our Aduersaryes stand obliged to alledge Protestants for the Continuance of the visibility of the Protestant Church But this they are not able to effect And therefore D. Fulke with iust cause thus complayneth of the Inuisibility of the Protestant Church (b) D. Fuâ—ke in his answere to a Counterfeyt Catholikâ— pag. â—0 The Church in the tyme of Boniface the third which was anno 607. was inuisible and fled into the wildernes there to remayne a long season Secondly All the former men I meane Husse Wicleffe Waldo c. were originally Catholikes and after by forging of new Doctrine they deuided themselues from the Church then in Being and so thereby they iustifyed in themselues those words of S. Iohn (c) Ioan. 9. They went out of vs. Now this departure or going out of the Church implyeth in lieu of the continuance and visibility of their Church an interruption discontinuance defection of their Church and consequently a want of the visibility of the said Church Since it infallibly proueth that the Doctrines taught by these Men after their departure were not taught by the Church afore in being For if they had bene taught by it these Men needed not to leaue the then knowne Church for their defending and teaching of the said Doctrines Thirdly The Protestants wiâ—l say no doubt that Husse Wicleffe c. did preach the word of God and administer the Sacraments Heare then I demand seing no man taketh to himself the honour of priesthood but he that is called (d) Hebâ— 5. of God as Aaron was Who then did call Husse Wicleff Berengarius the Waldenses c. to preach the Word and administer the Sacraments or by whom were they sent But here our Aduersaries are at a stand flying to an immediat imaginary and aëry Calling For thus doth Caluin seeke to salue this difficulty Quia (e) Lascit the Protestant reciteth this saying of Caluin lib. de Russor Muscouit c. religione c. 23. Papae tyrannide c. Because through the tyranny of the Pope true succession of ordination was broken of therefore we stand in need of a new Course herein And this function or calling was altogether extraordinary With whom agreeth M. Perkins saying The (*) M. Perkins in his works printed 1605. fol. 916. calling of Wicliffe Husse Luther Oecolampadius Peter Martyr c. was extraordinary An exorbitant and phantasticall Conceite Animaduersion CV THere are two Reasons among others which euidently proue that our Aduersaries are conscious and guilty of their owne Churches Inuisibility One in that they discouer a wounderfull reluctation backwardnes when they are pressed by the Catholikes to name the Protestants liuing in such and such ages sortably hereto we find D. Fulke thus to complayne Proferre (f) Fulke de succes Eccles p. 89. me iubes toto Orbe latitantes vah quam iniquum postulas Thou willest we to produce and name those men who did lye hidd throghout the World How vniust a thing dost thou here demand And D. Wotton complayning in the like manner thus concludeth Proue (g) In his answere to a Popish Pamphlet p. 11. you that our Religion was no where helds This stands vpon you to disproue which when you do by particular Records you shall haue particular Answere Then which what can be first more absurdly spoken as expecting record of things which neuer were in being He furthermore transferring the part of prouing vpon Catholikes to which himself and his fellows only stand obliged The second Reason discouering their tergiuersation herein is in that when they are prest to instance in Protestants for seuerall ages they in lieu of Instancing flye to the Scripture then disputing the true Church of Christ must euer be Visible but theirs is the true Church as is proued out of the Scriptures Therefore their Church was euer visible A most strang and despayring Circulation Animaduersion CVI. THe like guiltines of our Aduersaries is shewed touching the supposed change of the Fayth of the Church of Rome For though this if any such change were be to be proued as being matter of fact from History yet our Aduersaries disclame from all History herein For D. Whitaker thus writeth Jt is not (h) Whitak contra Duraeum p. 177. needfull to search out of Histories the beginning of this change And againe It is (i) Whitak contra Duraeum p. 478. sufficient by comparing the Popish opinions with the Scripture to discouer the disparity of fayth betweene them and vs And as for Historiographers we giue them liberty to write what they will Thus bringing the Question as they did aboue touching the visibility of the Protestant Church to the Scriptures and their owne interpretation of the said Scriptures Which disclaming of theirs from History herein is most vnusuall and vnaccustomed since it hath bene euer the Office of Historiographers generall Councells to register and record any new arising Heresy or change in Fayth and Religion Animaduersion CVII IT cannot be denied but that a Catholike may commonly become sooner
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
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
Superstitious then a Protestant And a Protestant sooner becom an Atheist then a Catholike The Reason of both is euident And first whereas the Catholike Religion besides the beliefe of many dogmaticall points of fayth retayneth the practise of many Ceremonies the true vse of which Ceremonies as being first instituted by the primitiue Church are most lawfull but now if the ignorant Catholike through want of due instruction do ascribe more to them then is due or do put greater cōfidence in them then he ought as forgetting them to be but Ceremonies then perhaps he may haue a superstitious conceite of them as it happened in the Brazen Serpent though otherwise seruing as the figure of Christ To which the Iewes through abuse thereof in ascribing more worship to it then they ought at length bare a Superstitions respect But now touching the Protestants greater propension to Atheisme the reason is in that Protestancy euer refynes it selfe by Negatiues Thus for example The Caluinist or Puritan denies more then Lutheran or the moderate Protestāt The Anabaptist more then the Puritan The Anti-trinitarians more then the Anabaptists the Iew or Turks more then the Anti-trinitarians and for the last sublimation through deniall of all Iudaisme and Turcisme resolues into Atheisme And hereupon we find that whereas many Protestants by their often refyning of their Religion and all by Negatiues do in the end become Atheists denying euen the being of a Deity that few or no Catholikes immediatly from Catholike Religion euer fall into the open Blasphemy of Atheisme Animaduersion CVIII THe preaching of the Word and Sacraments supposing them to be Notes of the Church as our Aduersaries do suggest proue only the Place where the Church is but not which is the Church For the Church consisteth of men and we cannot tell who they are that receaue the Word truly preached or the Sacraments truly administred Againe whereas as Lubbertus (k) L. 4. de Eccles cap. 1. a Protestant truly teacheth Notius est duplex vnum Naturae alterum nobis Now here the Question is only of such Notes as are Notes in respect of vs for our better informing which is the true Church and not as they are Notes in respect of Nature For here we are instructed a posteriori and according to the measure of that knowledg which God vouchsafes to afford to vs. Now in reference hereto we freely grant that the true preaching of the word and Administration of the Sacraments may be termed Notes of the Church but not Notes to vs which is only the point here stood vpon For though they be Notes in Nature of the truth of the Church yet what doth this auayle vs since they are not Notes to vs for our direction to find which is the true Church Againe the true preaching of the word and the Administration of the Sacraments cannot be Notes to vs which is the true Church seeing the Scripture it selfe cannot be made knowne to vs for Scripture but only by the attestation of the Church as M. Hooker testifieth in these words Of (l) Hooker in Eccles Pol. saec 14. l. 1. pag. 86. things necessary the very chiefest is to know what Bookes we are to esteeme holy which is confessed impossible for the Scripture it selfe to teach And againe We (m) Vbi supra l. 3. p. 146. all know the first outward Motiue to esteeme of the Scripture is the authority of the Church Thus he Now this being granted it ineuitably followeth that first we must know which is the true Church to giue this approbation of the Scripture before we can know which is the Scripture and much more then before we can be assured of the true preaching of the Word and which is the true construction of the Scripture To these former Arguments I adioyne this pertinent obseruation It is this When the Catholikes demand to set downe the true Notes of the Church our Aduersaries answering That is the true Church which enioyeth a true preaching of the Word and an auayleable administration of the Sacraments Now I here affirme that this description of Notes is but our owne Question returned vs back in other termes and consequently but a Sophisme consisting in an idle circulation of the same point inuested with a new forme of words For when I demand which is the true Church I vertually implicitly and according to the immediate meaning of my words demand which Church is that which enioyeth the true preaching of the word and the true vse of the Sacraments since only the true Church is honored with this kind of preaching and distribution of the Sacraments Thus far touching the Notes prostituted by our Aduersaries as the true Notes of Christ his Church Animaduersion CIX SVch Protestants as do mantayne that there were Protestants in all ages before Luther giue the reason that the feare of Persecution was the cause why the said Protestants did then lye latent and became not visible to the world But this is a meere aēry suggestion For thus I argue The Church of God vnder persecution either communicateth openly with a false visible Church in participation of Sacraments and externall professiō of fayth Or els she doth refrayne from all such externall Communion if she do communicate with a false Idolatrous Church as diuers of our Aduersaryes repute the Church of Rome to be then is she not the true Church since the true Church cannot brooke any such dissimulation For we read With the hart a (n) Rom. 10. Mā belieueth vnto Iustice and with the mouth confesseth vnto Saluation If she doth not communicate with it then by such her forbearing she is made knowne and consequently is become thereby visible for who are persecuted but Men that are knowne Or how can one lying secretly and hiddenly be said to be persecuted The truth of this point is further warrantable from the examples of the persecution in the primitiue Church which of all other pressures of the Church was incomparably the greatest And yet we fynd that the particular Bishops Confessours and Martyrs are euen to this day made knowne who they were what false Opinions and Heresyes they impugned And the like may be said of the English Catholikes persecuted in Queene Elizabeths reigne since the names and memoryes of those reuerend Pryests and others of the Laity to speake nothing of many worthy Confessours and other suffering great losses and disgraces who lost their lyues in her dayes only for Religion are euen to this day fresh and recorded Therefore I heare demaund that if the Catholiks in this our Country being but a small part of Christendome could not but for some few nūbers of yeares in comparison escape the search and hands of their persecutours and become thereby most visible knowne How could then the Protestants being supposed to be dispersed thtoughout many Nations lye hid and auoyd for so many ages together as is pretended the force of that persecution which is affirmed by
and 5. Luke â— 16 both who leaue out this exposition saying thus absolutely Whosoeuer putteth aâ—ay his wyfe and marrieth another committeth adultery And this exposition is giuen by S. Thomas Sent. in 4. distinct 35. quaest vnica art 5. So as in these former words of Math. 1â— a Parenthesis is to be vnderstood after this manner Whosoeuer putteth away his wyfe which is not lawfull except it be for fornication marrieth another committeth adultery Now that the exposition of our Aduersaries of the said text was coÌ„demned throughout all ages of the primitiue Church is most cleere since the Fathers of ech such age euâ—â— taught that a man putting away his wife â—pon any occasion yea for Fornication couâ—â— not marry any other Woman For examâ—â— thus in the first Age Clemens teacheth 〈◊〉 Canon Apostol can 48. In the secoâ— Age Iustinus Martyr in Apolog. pro Christ. nis In the third Tertullian l. 4. in Marcâ—nem In the fourth Age the Councell of Eâ—â—â—ris can 9. In the fifth Concil Mileuitanâ—â— can 17. and S. Austin lib. de adulterinis conâ—gijs In the sixt age Primasius in Comment 〈◊〉 cap. 7. prioris ad Corinth Now here I vrâ— that if the former exposition of the Cathâ—likes be false then did the Primitiue Chuâ—â—â— wholy erre therein which is most absurdâ— maintayne In like manner the Primitâ—â— Church of Christ did then wrong maâ— Christians in not suffering them to vse â—pon occasion of the wyues Fornication tâ—â— priuiledg which Christ may seeme to graâ— to them I may add hereto that diuers leâ—â—ned Protestants by maintayning that 〈◊〉 case of Diuorce vpon adultery the innoceâ— party cannot marry againe do reiect câ— Aduersaries exposition of the former 〈◊〉 of Matthew 19. According hereto to â—mit many other moderate Protestants tâ—â—ching the same with vs Catholikes D. Hâ—â—son in his tertia Thesi printed 1602. maintâ—â—neth the same publikely in Oxford In lâ—â— sort some thirty yeares since more or leâ—â— the same Doctrine was preached at Paâ— Crrsse by D. Doueâ— Now to all this aboue â—aid I may adioyne the exposition of S. Auâ—â—in in l. 1. de adulterinis coniugijs cap. 9. of the â—oresaid text who there sayth That the â—ords in Math. 19. vz. nisi ob fornicationem â—ught to be taken negatiuè non exceptiuè by â—ay of negation not of exception So as the sense of them may be this Whosoeuer shall put away his wyfe nisi ob fornicationem that is extra causam fornicationis without the cause of fornication and shall marry another commitâ—â—th adultery From which exposition the Aâ—ultery of him is affirmed who putting away his wyfe without the cause of fornicaâ—â—on shall marry another But nothing is â—ere said of him who putting away his wyfe â—y reason of fornication shall marry anoâ—her Thus far of this Text. Animaduersion CLXXX AS the Inuisibility and Latency of the Protestants Church hath beene fully aboue demonstrated so here I hould it not imperâ—â—nent if I proue the Continuall and vninâ—â—rrupted visibility of our Catholike Church â—nd consequently that it is that Church of God to which so many Prophesyes haue â—eene made of its vneclipsed splendour and â—â—diancy Thy (46) Esa 60. Gates shal be contiâ—â—ally open neither day nor night shall they be â—â—nt c. Now this verity is proued seuerall wayes â—nd first from the confessed Jnuisibility of the Protestant Church during all former ages till Luthers insurrection And this the rather seeing the learned Protestants confesse that all the former Inuisibility of the Protestant Church was wrought by the labour power and diligence of the Catholike Roman Church Now how could the Roman Church effect so much for so long a tyme except it selfe during all that tyme were most visible According to this assertion we find M. Napper to confesse the same reason of his Churches Jnuisibility in these words During (47) Napper vpon the Reuelations caps 11. 12. euen the second thâ—s age meaning since Christ the true Churâ—â— of God and the light of the Gospel was obscureâ— by the Roman Antichrist himselfe Secondly the euer Visibility of the Catholike Church is proued from the acknowledged succession of Pastours in oâ—â— Catholike Church euer since the Apostles since those visible Pastours were the visible and most eminent members of our said Church preaching and instructing others who in this respect must become also viâ—itâ— and knowne Now this our visible succession of Pastours in our Roman Church is confessed euen by our Aduersaries for thus D. Fulke exprobrateth the Catholiks in these words You (48) D. Fulke in his answere to a Counterfayte Catholike p. 27. can name chiefe Personages in all ages marke these words in all ages and their gouerment and ministery and especially the succession of the Popes you haue vpon your fingars Thus D. Fulke Thirdly and lastly the same is thus proued Yf the most ancient and reuerend Fathers of the primitiue Church I meane Ignatius Dionysius Areopagita Iustinus Irenaeus Tertullian Origen Cyprian Athanasius Hilarius the Cyrills the Gregories Ambrose Basill Opratus Gandentius Chrysostome Ierome Austin and diuers others be accounted by our Aduersaries most earnest Professours of our Catholike Roman fayth then it follâ—weth most consequently that our Catholike Church was most coÌ„spicuous in those tymes since those Fathers were the visible Pastours of the Church then in Being Now that the Fathers of those primitiue tâ—mes were Papists professing the present Roman fayth appeareth besides from what is already most fully confessed by our Aduersaries in that behalfe euen from that acknowledgment of Peter Martyr saying As long (49) Peter Martyr l. de votis p. 476. as we insist in the fathers so long we shal be conuersaÌ„t in the Papists errours Now that our Catholike Church hath beene further also most visible since the tymes of those primitiue Fathers I meane for these last thousand yeares is so fully confessed by our Aduersaryes in this Treatise as that I hould it ouer wearisome and fastidious so often to repeate such their Confessions Animaduersion CLXXXI THe mayne ArgumeÌ„t drawne from Reason which our Aduersaryes vrge against vnwritten Traditions is this It seemeth say they impossible that vnwritten Traditions can be kept and conserued since there are diuers hinderances thereof as Forgetfulnes Jgnorance negligence peruersnes of mens Natures and the like And hence it is that we see that such Sentences which Lycurgus Pythagoras and others deliuered only in words and not in wryting are at this day lost and perished To this I answere that I hould it impossible that Apostolicall Traditions should not be preserued since this care is not properly incumbent vpon Man but vpon God who gouerneth the Church Now besydes the prouidence of God which is the chiefe cause of preseruing the Traditions of the Church there are foure other inferiour or subordinate Causes for their preseruation The first is the committing of Traditions to wryting For although they be not set downe in Holy writ I meane in the
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
of inward Comfort and how copious is here the haruest of eternall glory But not any of these things can be accompliâ—hed but onlâ— by these men who haue been long and much conuersant in these Questions which men by such their labours and diligence haue both fortifyed their Cause with the munition or furniture of the Church as also haue learned to repell and auoyde the weapons of their Enemyes and to turne the edge of them vpon the Enemyes themselues Thus far the learned and zealous Cardinall But to preceede further It is ingrafted in Mans Nature to vse the more diligence and vigilancy in oppugning and resisting his Enemyes by how much the Enemy is more dangerous and cruell where he ouercommeth From hence then may appeare the most exitiable and calamitous effects which the Enemy heere by me meant to wit Heresy produceth where she hath any Domination rule ouer the soules of men Now this point I will in like manner deliuer in the words of the foresaid Cardinall who declaring the most dangerous Nature of Heresy thereby to persuade his Auditours and Readers being capable thereof to the study of Controuersyes of Religion for the better and more easy resisting or extinguishing of Heresy thus writeth Duo (3) â—ellar vbi supra sunt quae pestem prae caeteris morbis meritò horrendam terribilemque efficiunt Vnum c. There are two things which cause the plage to become more fearefull and terrible then any other Disease or sicknes One is that the plage doth diffuse and send forth its venome with great hast and speed euen vnto the Hart and so in a moment of tyme destroyeth a man being but a litle afore most sound The other effect of the Plage is that in killing of one it killeth many hundreds and this is performed in that the plage so quickly creepes and spreades it selfe abroad in diuers places so as if this day it hath infected but one house within a short tyme after it doth inuade the whole Citty replenishing it with dead Bodyes I dipsum omnino est in animis Haeresis quod in corporibus pestis c. Now looke what the plage in the Body the same is Heresy in the Mynd or soule Primum Gratiae munus c. The first guift of Grace which we receaue from our Heauenly Father in our Conuersion and Justification The first pulse or Motion of a reuiuing or renewed Hart briefly the first sense or feeling of a spirituall Lyfe is doubtlesly Fayth Now from Fayth the Mynâ— is after by little and little stirred vp to Hope the Will to loue the tongue bursteth forth into open Confession of true Christian fayth and the hands are ready to the performance of works worthy a Christian â—ow then seeing Haeresy presently aymeth at the Hart of the soule and proceedeth so far in depriuiâ—g herof her gifts and priuiledges af Grace as that it laboreth to forestall or extinguish the very beginning it selfe of all diuine and Celestiall Lyfe I then here demand what pestilence can be thought more domageable or pernicious then Heresy To come to the second point I would to God that the Heretike did hurt but only himselfe and that he had not dispersed his poyson far and abroad But we find it most truly written by the (4) 2. Tim. 2. Apostle J meane that the words and speeches of Heretiks as a Canker do creepe far and wyde Witnesse of the truth hereof is this our age For who is ignorant that the Lutheran pest or plage first being begun in Saxony within a short tyme did possesse almost all Germany and then it made its passage to the North and to the East For it hath allready inuaded Denmark Norway Suctia Gothia Pannonia Hungaria Againe with the like celerity it turning it selfe towards the West and the South hath in a short tyme depopulated or destroyed a great part of France all England and Scotland heretofore most florishing kingdomes for Religion yea it hath scaled the Alpes and penetrated as far as to Jtaly Thus far with great sense and feeling doth the learned Cardinall discourse of the Nature of Heresy But to proceed to diuine Authority from hence then we now may more clearely see that the Apostle speaking of Heretikes had iust reason to say Haereticum (5) Tit. 3. hominem c. A man that is an Heretike after the first and second admonition auoyde knowing that he that is such an one is subuerted and sinneth being condemned by his owne iudgment And againe the same Apostle Certaine (6) 1. Timoth 1. men made shipwracke touching fayth And S. Austin touching Heresy resting himselfe vpon the Authority of the Apostle thus pronounceth Nihil (7) Austin tra 17. in Ioanâ—â—m sic formidare debet c. A Christian ought to feare nothing so much as to be separated from the body of Christ which is his â—hurch and which is One and Catholike for if he be separated from the body of Christ he is not a member of Christ If no memâ—er of â—hrist then he is not strengntned with his Spirit But who hath not the spirit of God the same Man is not of God Thus S. Austin Now then Reuerend Brethren against these men which are mayntayners of Heresy I so much desire you to employ your tyme and studyes O thinke how confortable a Cogitation it will be to any of you lying vpon your death beds and how able it will be through Gods mercifull acceptance therof to expiate many a sinne when any of you may truly say So many soules which afore were infected with Errour in fayth and beliefe and thâ—rein stood obnoxious for the tyme to eternall perdition were by me reduced to the true Catholike and sauing fayth through the meanes vnder God of that small talent in Controuersyes which his Diuine Maiesty vouchsafed to bestow vpon me so as you may say of them in the words of the Apostle In Christs (8) 1. Cor. 4. Jesu per â—uangelium vos genui Yf many yeares since that war was styled accounted most worthy and sacred which was vndertaken by Catholike Princes and their Subiects for the recouery of the Holy Land wherein Christ suffered death wherin were then remayning and extant many memorialls of his Lyfe and Passion And if those Princes and Souldiers were deseruedly endued for such their truly Heroicall and spirituall Resolution and aduenture with many immunities and priuiledges by the then Church of God Yf that War being vndertaken for temporall matters I say was in those dayes reputed so honorable as to deserue such great respect and estimation what shall we then conceaue of this war of yours whereby you seeke to rescue the soules of your Brethren infected with Heresy from out the iawes of the Deuill to implant in them that fayth in which they only can be saued Therfore hold such slouthfull Clergy men among you if so otherwise God hath giuen them sufficient capacity and apprehension but as