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
in some Copyes and of King James in other Copyes and yet both of them reigned long after K. Edward Animaduersion IV. WE ought not to reiect the Authority of ancient approued Authors because there appeare some seeming repugnances in their wrytings For vpon this ground an vnbelieuing Atheist might bring the Holy Scriptures into question For example in Matth. 27. words are alledged vnder the name of Jeremy which are not found in Ieremy but in Zachary c. 11. In like sort in Mark our Sauiour is sayd to be crucifyed in the third hower whereas in Iohn 19. we read that Pilate sate in iudgement vpoÌ„ him about the sixt hower Therefore whereas our Aduersaryes vpon the former ground of incertainty of Mens writings do in like sort seek to impugne S. Peters being at Rome because diuers Historiographers do not agree of the time of his coÌ„ming to Rome his stay there we must content our selues in sobriety with acknowledging that receaued Axiome amoÌ„g the learned That is Saepâ— constat de re quando non constat de modo rei Since otherwise we shold not acknowledge that Hester had any husband or that at any tyme Iudith did liue For the opinions of the Iewes are various both touching the persons and the time herein yet we all acknowledge that Hester had a husband that there was such a woman as Iudith The like vncertainty of the tymes wherein actions were performed though the thing it selfe be most certaine is made euident euen from our owne Cronicles for example touching King Iohn his death whereof see the seuerall opinions in Holinshead in his last Edition 3. volume pag. 1â—4 Animaduersion V. IT is worthy consideration to obserue First how the Protestants in seuerall points make the same Arguments against some articles of our Religion which the Iewes were accustomed to make against the same Secondly how the Protestants somtimes vse the same answers to our Arguments which the Jewes did For example touching the Reall Presence and our receauing of Christs body in the Sacrament the Protestants chiefe Argument is taken from the impossibility therof to wit that God cannot performe all those points aboue nature which are found therein And is not this obiection borrowed from the Jewes against Christ giuing his body to eate in these wordes Quomodo (m) Iohn 6. potest hic nobis carnem suam dare ad manducandum Againe The Puritans especially condemne the confession of Sinnes to Man vpon this ground that only God can remit sinne And do they not compart with the Iewes herein demanding Quis (n) Marc. 1. potest dimittere peccata nisi solus Deus And where it is vulgarly obiected by the ignorant that man cannot remember all his sinnes to man therfore his Confession of them is imperfect and maymed I say by this reason we should not coÌ„fesse them to God since we cannot number them to God no more then to man Now to shew how our Aduersaries in like manner borrow from the Iewes their Answers to our Catholike Arguments one instance in place of many shall serue We Catholikes in proofe of our Religion do vrge one chiefe Argument drawne from Miracles exhibited by God in warrant of the same All which testimonies taken from the patration of infinite Miracles recorded by both Ancient and Moderne Authours our Aduersaries do euade by stiling them Antichristian (o) Ofiand cens 10.11 1â— Cent. 4. col 1445. Cent. 5. col 1486. wonders and lying signes and as wrought by the assistance of the Diuell how conspiring is this answere wâ—â— the Answere of the Iewes against the Miâ—cles of Christ Hie (p) Mat. 11. non eijcit Daemonia 〈◊〉 in Beelzebub Principe Daemoniorum Animaduersion VI. AS here aboue we haue shewed how oâ— Aduersaries conspire with the Ieweâ— both in obiecting and answering so I hoâ— it will not be impertinent to discouer in lyne or two how that the Protestants 〈◊〉 agree with the Ancient and condemnâ— Heretiks in obiecting the arguments agaiâ— vs obiected long since by the said Heretiks in impugning our said Catholiâ— points as also how our Aduersaries do coâ—sociate with the very Gentills or Heathenâ— â—gainst the Catholiks yea against our belieâ—â— in Christ. For touching the first we 〈◊〉 find that place to be obiected by Fauâ—â—â— the old Heretike against Abstinence aâ—â— single life and so recorded by Austin In (q) Austin l. 30. c. 4. contra Faust Manich. the later dayes (r) 1. Ti. c. 4. there shall come some forbâ—ding to Marry and to abstaine from certaiâ— Meates A passage of Scripture wherein tâ— Protestants chiefly insist against single lâ—â— and Abstiâ—ence Againe to omit many â—ther such like instances Iustinus (s) Iust Dial. cum Triphon Euseb l. hist 5. c. 1. Marâ—â— recordeth that the Heretikes of his day did as in respect of the Sacrament charâ—â— the true Christians with the grosse and câ—â—nall eating of human flesh with which veâ—â— point the Protestants do at this present 〈◊〉 â—â—aid vs Catholikes Now concerning the Heathens it is cleare that the Heathens and â—ur Aduersaries do mutually agree in denying many points maintained and affirmed by the Catholike Roman Church For both the Heathens and the Protestants do promiscuously deny Freewill Purgatory Jnuocation of Saints vniuersality of Grace Euangelicall Counsells Merit of workes Sacrifice of the Masse and many other Catholike and â—ffirmatiue articles taught by the present Church of Rome But to come to the Seâ—ond point to wit the deniall of the necessity of Christian Religion do we not find Swinglius himself thus to geÌ„tilize with the Heathens Ethnicus (t) Zuin. in Epist. Zuingliâ— Oecolamp l. 1. pag. 30. si piam mentem domi foueat Christianus est etiamsi Christum ignoret and hereupon Zwinglius particularly auerreth that (u) Zuin glâ—tom 1. in exposit fideâ— Christ fol. 150. Hercules Theseus Socrates Aristides all Heathens are now in Heauen which said Blasphemy is in like sort taught by (x) Gualter in Apol pro Zuing. Gualter (y) â—ullinger as is reâ—orded by Simlerus a Protestant in vita Bullingeri Bullinger and other Protestants Thus farre for this present of the strict association and commerce of the Protestants with the Iewes the ancient stigmatized Heretikes and the Heathens or Pagans touching matter of Religion Animaduersion VII THe doctrine of the Reall Presence to the mouth of Fayth is maintained against â—he Puritans by Doctor Whitaker (z) D. Whiâ—ak contra Duraum pag. 168. Bucer in Script Angl. p. 548. c. and diâ—ers other learned Protestants all which men do hould our Catholike Doctrine far more probable then the doctrine of the others who only acknowledge a typicall presence of Christ in the Sacrament Againe many moderate and learned Protestants (a) In his booke of Eccles policy pag. 188. D. Couâ—â— in his defence of â—â—â—er p. 77. do teach the Church of Rome to be the true Church of God and that men dying in
will conclude this passage with refuting the chiefe Argument of our Aduersaries touching praying to Saincts which is taken in that the Saincts in their iudgment do not heare vs. Now the weakenes of this Reason is discouered in that damned Spirits and Deuils being far absent from their Witches and Coniurers do neuerthelesse heart their Jnuocations and Coniurations as is warranted by all experience Shall any man thinke then that the B. Saincts of Heauen are depriued of hearing the Prayers made vnto them Since otherwise it would follow that spirituall Substances by loosing of Heauen I meane the Deuills by their fall did obtayne greater prerogatiues and excellencyes then the Soules of the Saincts do by gayning and ascending vp to Heauen An absurdity incompatible with the Goodnes wisdome and Charity of God Animaduersion LXXXII WHen a Catholike signeth himself with the signe of the Crosse he but only implicitly desireth that by this signe which explicitly and by mediation of words he desireth by prayer For seeing the signe of the Crosse doth figure out to the eye our Sauiours Passion and seeing the secret desires of the hart are manifested made knowne as well by signes of the body as dumbe men and such as cannot speake are accustomed to make as by Prayers and words of the tongue Therefore if it be lawfull for me with the tongue to pray that God will forgiue my Sinnes through the merits of Christ his Death and Passion it must needes then be consequently lawfull forme to pray to him to the same end without words by making the signe of the Crosse seeing the making of this signe with an intention of inward Prayer the Crosse being the badg and remembrance of our Sauiours death and Passion is all one as to pray in words by vertue and force of the same death and Passion Since the hand in this case by making the signe of the Crosse doth supply the place and office of the tongue That many Miracles haue beene wrought by the signe of the Crosse forbearing the testimonies of the ancient (g) Vide Tertul. in init Scorpiaci Epiph. Haeres 30. Nazianz orat in Iulian. Nyssen in vita Gregorij Thauma turg Athan in vita Antonij Ierome in vita Pauli primi Heremitae Austin in l. 22. de Ciuit Dei Fathers I will here content my self with the acknowledgment of D. Couell thus writing No (*) D. Couell in his answere to M. Burg. maâ— can deny but that God after the Death of hiâ— Sonne manifested his power to the amazement of the World in this contemptible signe as being the instrument of many miracles Animaduersion LXXXIII ALl men know that praying vpon beaâ—â—â— is but the repetition of the same prayeâ—â— seuerall tymes the beades seruing only bâ—â— to number or count the tymes This câ—stome is warranted by the Example of our Sauiour who being in the Garden did â—â—peate one and the same prayer to wit I◠〈◊〉 be (h) Math. c. 2â— possible let this Cup passe from me three seuerall times Againe if it be lawfull to say the Lords prayer seauen times a weeke as I presume many Protestants will confeâ—se that they do why not then is it lawfull to repeate it seauen tymes or more euery day Lastly once granting the Prayer to be good the goodnes of it doth warrant the often repetition of it The precise number of repeating one and the same prayer among Catholikes hath a Mysticall reference either to the number of Dauids Psalmes or to the number of the yeares that our B. Lady liued here vpon earth or to the number of our Sauiours wounds or to the number of the persons of the most Blessed Trinity or to some other such Mystery The antiquity of praying vpon Beades is confessed by the Centurists (i) Cent. 4. col â—329 and Osiander (k) Epit. Cent. 4. p. 454. to haue beene twelue hundred yeares since In further antiquity of praying vpon beads Zozomene thus relateth of Paul the Monke Jn dies (l) Hist. l. 6. c. 20. singulos trecentas orationes Deo velut tributum quoddam reddidit c. Paul euery day did say three huÌ„dred prayers to God as a certaine tribute and lest through forgetfullnes he might erre in number he kept three hundred litle stones in his bosome and at ending of euery Prayer he cast away a stone when he had cast away all his stones then it was euident to him that he had performed his said number of three hundred Prayers Animaduersion LXXXIV THe benediction of Creatures to spirituall ends and particularly of Holy water is most ancient according here to we find that (m) L. 8. Apost Constit. c. 35. Clemens (n) De Ecâ—â—es Hierarc cap. de â—aptis Dionysius both which liued in the Apostles dayes as also Cyrill (o) Cate. ch 3. Cyprian (p) L. 1. Ep. 12. Ambrose (q) Lib. 4. de Sacram c. 5. Austin (r) L. 6. in Iulianum c. do make frequent mention of holy water Cyprians words in the place cited are these Oportet mundari sanctificari priùs aquas à Sacerdote The lawfulnes of Blessing of Creatures is warranted by the Example of Christ who intending to multiply the Bread did looke vp towards Heauen and (s) Luc. 9. Blessed the loaues Now that the Church hath authority to blesse Creatures to spirituall ends and this for the furthering of deuotion is proued from her greater authority practised in changing the Sabaoth day and now being changed is inalterable One chiefe end of blessing of Creatures is to signify spirituall Effects Thus sprinkling of Ashes signifieth Pennance Palmes signify Victory c. Animaduersion LXXXV THere is a great disparity betweene vrging Protestants against themselues and against the fayth by them then maintayned which in this small Treatise is in seuerall places shewed and by vrging such as were reputed sometimes Catholikes speaking and writing against any point of the Catholike Religion seeing it is euident that all such testimonies of this second kind are not the impartiall conuincing CoÌ„fession of the learned Aduersary against himself but the vnequall Assertions of the partyes themselues in behalfe of their later conceaued Innouations for the tyme by them held though in diuers of them after retracted by their finall submitting of themselues and their writings to the Catholike Church This Animaduersion I giue with reference to the writings of these men following LaureÌ„tius Valla Erasmus Cassander Cornelius Agrippa Polidore Virgill Nilus Aeneas Siluius and some others of which diuers of them finally retracted their former receaued Nouelismes and reincorporated themselues before their death into the Catholike Church This Animaduersion though aboue intimated I thought good to set downe in that it is obserued that Doctour Morton in his Apologia Catholica doth chiefly and maynely rely vpon vrging the impertinent and defectiue testimonies of the foresaid men and some others such like for breuity here omitted for the impugning of our Catholike fayth
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
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)
of the Articles of the Protâ—stant Religion pag. 24. the Primitiue Nonage of the Church this promisse of Kings allegiance thereunto was not so fully accomplished because in those days that prophesy of our Sauiour was rather verified You shal be brought before Kings for my name sake by them to be persecuted euen vnto death Now to reflect vpon this argument deduced from the prophesyes that the true Church of Christ shall conuert to it the Gentills their Kings and Kingdomes heâ—â— aboue we see euen from the pens of our Aduersaries that many Countryes Kings and Kingdomes haue beene conuerted to Christianity by the Roman Catholike Church but not any one Heathen king or Counâ—ry by the Protestant Church whether then oâ— these two Churches is the true Church 〈◊〉 Christ Here to reply and say that these prophesyes are to be fulfilled not before bâ—â— after the preaching of Luthers Gospell 〈◊〉 controuled by the iudgment of all learneâ— men and by Experience it selfe and therefore D. Whitaker had iust reason thus to confesse of this point Whatsoeuer (e) Whitak l. 7. contra Duraeum pa. 472. the aâ—cient Prophets haue foretould of the enlargement amplitude and glory of the Church The same to haue beene already performed is most euident out of Histories Thus far of this Demonstration to proue that the Protestant Church is not that Church to which the former prophesyes of conuerting Gentills Kings and Nations do truly appertayne Animaduersion CXL GOod Reader in this one Animaduersion 〈◊〉 intreate thy peculiar lattention This then I say Luther thus chargeth Moyses De (1) Luth. tom 3. Wittin in Psal 46. fol. 423. you collect together all the Wisdome of Moyses and of Heathen Philosophers and you shall find them to be before God either Idolatry or Hypocriticall wisdome c. Away therfore with Moyses Of S. Paul the Magdeburgians thus speake Paul (2) Magdeb Cent. 1. l. 2. ca. 10. doth turne to James the Apoâ—â—â—â— and a Synod of Presbyters being called toâ—â—her he is persuaded by Iames and the rest â—t for the offended Iewes he should purify himâ—fe in the Temple whereunto Paul yeeldeth â—â—ich certainly was no small slyding of so great a Doctour as not hauing sufficient reason thereof Moyses Law being abrogated In the like condemnation of some other Apostles we â—d Brentius the great Protestant thus to â—each *) Brentius in Apolog. Confess c. de Concilijs pag. 900. S. Peter chiefe of the Apostles also Barnabas after the Holy Ghost receaued â—â—gether with the Church of Jerusalem erâ—â—d That the whole Church of Christ may â—tre D. Fulke thus literally auerreth The (*) D. Fu ke in his answere to a Counterfeyt Catholike pag. 86. â—hole Church militant as euery part thereof â—â—y altogether erre Touching generall Counâ—lâ— Peter Martyr thus speaketh As (3) Lib. de vocis long 〈◊〉 we insist in Generall Councells so long we shall â—sist in the Papists errors Of particular Faâ—â—ers D. Whitaker thus censureth Papistarum (4) Contra Duraeum l. 6 p. 421. religio est Cento c. The popish Religion is â—patched Couerlet of the Fathers Errours sowed â—gether Finally Christ himselfe both God Man and Redeemer of the world is â—harged with ignorance by the ProtestaÌ„ts â—r thus Caluin writeth Insanus (s) Caluin in ca 14. Math. foret qui â—grauatim ignorantiae subijceret quam ne ipse â—idem Dei filius nostra causa subire abnuit c. â—hat maÌ„ were mad who with discontent shouâ—d â—knowledg himselfe to be subiect to ignorance â—nce the Sonne of God himself for our sake â—ould not refuse to be ignorant And further Caluin speaking of Christ his prayer in tâ—â— Garden thus chargeth our Sauiour Chriâ— (6) Calu. in 26. Math. oratio in horto fuit abruptum votum sâ—bitò elapsum quod castigauit reuocauit 〈◊〉 prayer of Christ in the Garden was abrupt not premeditated which vow at vnawares â—â—â—ping from our Sauiour he after reuoked ananâ— called Thus now I wind vp my Premisses Yâ— particular Fathers Yf Generall Councells Yâ— the whole Church militant of Christ â—f the Blessed Apostles and this after the desceâ—ding downe of the Holy Ghost Yf Moyâ— finally if Christ himselfe may erre as aâ— this is aboue though falsly taught by oâ— Aduersaries what indiscretion then whâ—â— weaknes of iudgment what motley foolishnes or rather Lunacy is it to ascribe aâ— infallibility of iudgment to Luther an incestuous Monke to Swinglius an Apostatâ— Priest to Caluin and Beza two Sodomits euen by the acknowledgment of their owne (7) Caluin and Beza are charged with Sodomy by Conradus Schlusselb a great Protestant in Theolog. Caluin printed 1504. l. 2. fol. 72. l. 1. ol 91. Brethren to any other Sectary whosoeuer or finally to the priuat reuealing Spirâ—â— of ech illiterate man who holds himselfe through his owne pryde and ignorance to be afflatus or possessed with the Holy Ghost or what Reason had D. Whitaker thâ—â— ambitiously to paint out this Priuat Spiritâ— these words An (8) Whitak in Controu q. 5. ca. 3. 1â— inward perswasion of the Holy Ghost wrought in the closet of the belieueâ—â— hart Animaduersion CXLI WHen we Charge the Protestants with diuers Innouations of the auncient Heâ—â—tykes they in Recrimination thereof laâ—our to insimulate vs with the Doctrines of â—he Gentils or Heathens as appeareth from (*) Reinolds lib. de Rom. Idolatria p. 168. 248. 381. The same is obiected by Kempnitius Examen part 3. pag. 83. D. Reynolds pen And heere they chieâ—â—y insist in two poynts to wit in the Doâ—ryne of Sacrifice and of vowes both which Doctrynes were euer belieued practized and are euen at this present by the Genâ—â—â— and Heathens Heere I thus wype away â—â—is aspersion yet withall I freely grant â—hat we mantayne both Sacrifice and vowes 〈◊〉 do withall acknoledge that the Heathens â—d the like but now to the point To haue â—acrifice and to haue Vowes is deriued to â—en from the light of Nature since euen 〈◊〉 the Law of Nature Men as Men endued â—ith reason not as Heathens euer belieâ—ed the doctrine hereof and practized the â—me In like manner the Heathens only by â—e light of Nature belieued that there was God as the Apostle sheweth shall we Caâ—olykes therefore dissent from the Heaâ—ens in the beliefe therof Now that the â—eathens erred in the Obiect of their Saâ—ifices and Vowes to wit in sacrifizing of men and making improfitable and foolish â—owes this proceeded from the Nature of man corrupted by Originall Sinne and not repayred in them by Christ Euen as they erred in the immediat Obiect of God as noâ— belieuing in one only true God but repâ—ting the Sunne and Moone as Gods Noâ— heere I say it is lawfull to agree with the Heathens in the generalityes of the two former doctrines since the Instinct of Nature impressed by God in MaÌ„ teacheth so much but not in the particularityes of theÌ„ seing
be concluded that her Body is not to be found in Earth but only in Heauen this is S. Bernards demonstration in this point Animaduersion CLXXXIV BEza as aboue is shewed thus writeth of the Doctrine of reprobation God (a) Beza in his Display c. pag. 17. 31 76. c. decreeth to destruction createth to perdition and predestinateth to his hatred and Destruction with whom accordeth Caluin as elswhere is shewed in these words (b) Calu Instit l. 3. cap. 23. paragr 6. God by his Councell and appointment doth so ordaine that amongst men some be borne destined to certainâ— death from their Mothers Wombe who by their perdition may glorify his Name Now heere I wish the diligent Reader to obserue the dangerous resulâ—ancyes and Absurdity 〈◊〉 necessary following from this their doctrine of Reprobation First it is a mayne hinderance to Vertue and encouragement to Vice as aboue I haue declared Since iâ— teacheth that that man who is reprobated cannot preuent his reprobation by any piouâ— lyfe how vertuous soeuer why then should that man abstaine from exercise of wickednes seeing his wickednes doth not in any sort further his damnation it being by the Protestants Dâ—ctrine decreed from a Eternity without respect of any worke good or bad Secondly this Doctrine maketh God a Lyar and dissembler For to omit infiniâ—â— other texts of Scripture we find his Prophets thus to speake of God God (c) Ezech 33. willinâ— the death of the wicked And again He (d) 2. Peter 3. wâ— not haue any to perish And yet more God (e) 1. Timoth 2. would haue all men saued and come to the knowledg of the truth Now I say if God createth some men absolutely from their Mothers wombe without respect of his Sinnes to eternall damnation are not these his fayre speeches to be interpreted but Dissimulation and vntruths and followeth it not then consequently that this their blasphemous doctrine labours to transforme God into the Deuill by making him to vtter lyes and speake false for of the Deuill we thus read It is (f) 1. Ioan. 3. he who speakes Lyes of himself is a lyer the Father of Lyes Animaduersion CLXXXV YF we take into our consideration that other Doctrine of our Aduersaries which teacheth that God is the Authour of sinne which Doctrine we haue aboue shewed to be mantayned by the Protestants the inferences vnauoydably proceeding from that Doctrine are no lesse blasphemous then the former For first it maketh God to be the only sinner and that the Deuill and Man are innocent and no sinners at all For if the thiefe for example be compelled by God to steale who compells the Deuill to set on the thiefe as Swinglius (g) Swingl Serm. de prouident affirmes then is not God in this case the only Sinner This is proued since the goodnes badnes of the worke in euery Action is chiefly to be attributed to the Principall Authour willer and worker of it and not to the Instrument And this the rather since Austin sayth Sinne is so voluntary that except it be voluntary it is no sinne But sinne is only voluntary in God according to the doctrine of our Aduersaries and not in Man in whom it is necessary Therefore hence I conclude that according to this their blasphemy Sinne is only in God and not in Man Secondly this Doctrine of God being the Authour of Sinne ascribeth the proprieties of the Deuill to God For it is the office of the Deuill to tempt man and therefore in the Holy (h) Mat. 4. writ the Deuill is called a Tempter But this is more peculiar to God according to the foresaid Doctrine then to the Deuill Since God in the iudgment of the Protestants so forcibly tempteth man to sinne as that it is not in his power to resist or withstand the temptation which is more then the Deuill can performe Thirdly it is the property of the Deuill to sow Tares or ill weedes of sinne in the Fyeld of our Harts according to those words The Enemy (i) Mat. 13. comes and sowes tares But God doth this according to the former Doctrine more then the Deuill For God as Caluin affirmes doth excecate (k) Caluin 1. Instit 18. 24. 4. Instit 14. and obdurate the minds of men doth strike them with a spirit of errour giddines and madnes and this not by permission but by operation Thus Caluin Animaduersion CLXXXVI THe Protestants Doctrine of the infallibility of only fayth iustifying a Man and of some other of their positions takes away the force of all Prayer making it either needles or fruitlesse Needles as of things certaine which need not to be asked Fruitles as of things impossible which cannot be obtained The first point is thus proued That Prayer is needles which prayes for that which cannot fayle vs as either already past or assuredly possest or to come Therefore according to the Protestants grounds they ought not to pray for Remission of Sinnes for the fauour of God for perseuerance in fayth or for the glory of Heauen since euery Protestant by his speciall fayth belieueth in his iudgment most certainly that his Sinnes are forgiuen him and that he shall perseuer in fayth and come to Heauen The second point to wit of the Fruitlesnes of Prayer is in like wise thus euicted To pray for the keeping of the Ten Commandements is fruitles since our Aduersaries teach as I haue aboue shewed that the keeping of them is impossible In like manner it is Fruitles to pray for the Preuenting of any Euill whether it be Malum culpae as sinne or Malum paenae as punishment or whether it be any temporall affliction whatsoeuer And the reason is because as our Aduersaries do teach All Euill as well as Good shall infallibly fall out as Goâ— hath according to his owne irrespectiue immutable and ineuitable will pleasurâ— decreed and appointed it For sorting here to to omit the like authorities of many others in this point Luther thus writeth 〈◊〉 a Fatall Necessity of things Nullius (l) Luther in Assert damnat per Leonem Art 36. est 〈◊〉 manu c. Jt is in no mans power to thinke God or Euill but all things proceed from absoluâ— Necessity Thus we see that it ineuitably 〈◊〉 most consequently may be gathered froâ— the Protestants Theorems and principles thaâ— all Prayer is either Needles or Fruitles inauayleable Animaduersion CLXXXVII MAny of the learned Protestants weâ—ghing the emptines of their owne Religion as consisting only of Tenets whicâ— are but an Annihilation of all positiue and true fayth haue therefore vpon mature deliberation in diuers weighty points whoâ—y reiected the Negatiue Religion of our Aduersaries and in place therof haue fully imbraced the contrary Affirmatiue Catholike Articles of fayth euer and at this day maintayned by the Church of Rome So trâ—â— is that saying of S. Austin Truth (m) Contra Donat post coll c. 24. is