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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19345	The non-entity of Protestancy. Or a discourse, wherein is demonstrated, that Protestancy is not any reall thing, but in it selfe a platonicall idea; a wast of all positiue fayth; and a meere nothing. VVritten by a Catholike priest of the Society of Iesus	Anderton, Lawrence.	1633 (1633)	STC 577; ESTC S100172	81,126	286

forced to subscribe to the Communion Booke In this last place let vs examine a litle the Liturgy of the Brownists This their forme of Prayer is so Negatiue as that reiecting all other matters it chiefly consisteth of an extemporall conceaued Prayer singing a Psalme and a Sermon And yet the singing of a Psalme was in doubt once to be taken away by some of the Brownists as being but a humane Inuention and thereupon some of them do style singing of Psalmes in the Church (r) In the bobke called the new age of old names cap. 2● p. 122 howling of wolues croking of Rauens c. By all this we may see how variable and inconstant the Protestants haue discouered themselues to be in admitting of the Booke of common Prayer which point D. Doue an eminent Protestant as making a recapitulation of seuerall formes of their Communion booke thus writeth (s) Persuasions to English Recusants pag. 31. Concerning the Booke of Common Prayer when the Masse was first put downe King Henry had his English Liturgy and that was iudged absolute and without exception but whē King Edward came to the Crowne that was condemned and another in the place which Peter Martyr and Bucer did approoue as very consonant to Gods word VVhen Queene Elizabeth began her Raigne the former was iudged to be full of imperfections and a new deuised and allowed by consent of the Clergy But about the middle of her raigne we grew weary of that Booke and great meanes haue been made to abandone that and establish another VVhich although it was not obtayned yet we do at the least at euery change of Prince change our booke of Common Prayers we be so wanton that we know not what we would haue Thus plainely and fully D. Doue of this point And thus much to shew how the Protestants and their descendants haue made seuerall Translations of their Bible and composed diuers formes of Liturgy or Common-prayer euery later Translatiō of the Scripture and euery later forme o● Common-prayer being more Negatiue then the former From all which we may most certainly conclude and so extract Truth out of falshood that as yet the Protestants haue neuer enioyed a sincere Translation of the Scriptures or an Orthodoxall Liturgy or forme of Common-prayer That Protestancy is a Non-Entity proued from the Principles of Schoole Diuinity and Philosophy CHAP. IIII. NOW after we haue manifested the former poynts which are but certaine graduall steps to the mayne question heer to be intreated of it followeth that by the applying the sayd points to certayne acknowledged and receaued Theorems and Principles of Schoole diuinity we are to euict the certainty of our assumed Thesis or Position to wit that Protestācy is a meer Non-entity Wherefore for the better illustration of this subiect we are to call to mynd that the Schoolemen do teach that (a) S. Thomas part 1. qu. 16. Omnis res est vera secundum quod habet propriam formam suae naturae And againe (b) S. Thomas vbi supra Vnumquodque sicut custodit suum esse ita custodit suam veritatem Euery thing as it keepeth its essence or being so it keepeth its truth And yet more (c) S. Thomas vbi supra vide Durād lib. 1. distinct 20. q. 6. and Viguerius de anima cap. 2. sect 2. Aristot in Metaphys 9. Verum non potest apprehendi nisi apprehēdatur sub ratione entis Truth cannot be apprehended but as it is apprehended as a thing hauing a reall being And hence it is that they conclude Res quaelibet vera est absolutè Euery thing in that it is a thing is true And agayne in more expresse tearmes Fundamentum veritatis est entitas rerum The foundation of truth is the Entity or being of things With whome assenteth S. Austin thus teaching (d) Aug. in Soliloq l. 2. cap. 8. verum est id quod est From all which their last inference is that Ens Verum conuertuntur Euery thing that is is true and euery truth hath a reall Entity Now the maine source frō whence all these scholasticall sentences receaue their spring is because euery Entity or being is frō God (e) Genes 1. who wholy made all things and that all Truth proceeded likewise from God who is (f) Iohn 14. truth it selfe But now touching that which is not but only is a priuation or denyall of that which is the Schoolmen further teach (g) S. Thomas part 1. q. 17. Intellectus decipitur nō circa quid est sed circa quid non est The vnderstāding is deceaued not about that which really is but about that which is not And further (h) S. Thomas vbi supra falsum est id quod non est apprehendere vt esse quod est non esse That is false which is not to be apprehended as it is a thing but as it is not And from hence they conclude that of such defects and priuations as lying falshood c. there is no efficient but a deficient cause and that all such proceede only from the Diuell (i) Iohn 8. the father thereof And according heereto your owne Peter Martyr thus truly discourseth (k) Peter Martyr in Commō places in English part 1. c. 17. pag. 184. An euill thing hath no efficient but a deficient cause if any will search out this efficient cause it is euen like as if he would see darknes with his eyes or comprehend silence with his eares which being Priuations it is no need they should haue efficient causes Thus farre Peter Martyr which saying is sortable to the iudgment of (l) Austin de ciuit Dei lib. 12. cap 7. S. Austin himselfe so vndenyable a truth it is that what is in it selfe Nothing cannot proceed from God who is but One yet All things most simple yet contayneth in himselfe eminenter the perfection of All things And thus it is certaine that he cannot make nothing who yet of nothing made all things since to make that which is not is not so much to make as rather a not-making to the performance whereof Impotency not Power is required Now from these former doctrinal speculations in Schoole diuinity acknowledged for true euen by al learned Men eyther Catholike or Protestant it is vnauoydably euicted that all truth which is as is aboue demonstrated euer apprehended subratione entis is positiue therefore in reality of sense euermore affirmatiue as on the cōtrary side that errour or falshood which is no other thing then a denyall of some truth is vpon the same ground and by force and law of Contrarieties alwayes Negatiue But to preuent the willfull or ignorant mistaking of our A duersaries for some men are of that liuor and harsh morosity as that they euen meditate how to contradict my meaning heere is not that euery verball Affirmatiue Proposition doth containe in it selfe a truth of reall Entity for it is willingly acknowledged that