fathers did take which they thought sufficient for the destroying of all new Errours to wit the Doctrine constantly and with an vanimous consent retayned euen from the Apostles dayes till their tymes Thus farre Caluin And so far now concerning the durance of the tymes euen by the ProtestaÌ„ts frequent Confessions that no chauge of fayth was made in the Church of Rome Animaduersion CXIII IN this next Animaduersion we will take into our consideration the number of those ages during the length of all which from this day vpward the present Roman faith hath by the like Confessions of the learned Protestants beene generally taught since how long the Protestants do graÌ„t that the Church of Rome hath from this day continued in her present fayth so long it followeth by their owne implicite but necessary censures that the Church of Rome neuer altered her fayth Now this poynt appeareth from the wrytings of D. Humfrey aboue alledged who shewing what Religion Austin the Monke sent by Gregory the Great who liued in the yeare 590 plaÌ„ted in England thus confesseth Jn Ecclesiam (y) D. Humfrey in Iesuitism â—art 2. Rat. 5. pag. â—27 quid inuexerunt Gregorius Augustinus Onus Caeremonâ—arum c. What did Gregory and Austin bring into the Church Aburden of Ceremonyes They did bring in the Archiepiscopall Pall for the Solemnization of the Masse They did bring in Purgatory c. or the Oblation of the healtfull Host and prayer for the Dead c. Relicks Transubstantiation c. a new Consecration of Temples c. from all which what other thing is effected then the introducing of Indulgences Monachisme Papisme and the rest of the Chaos of Popish superstitions All this did Austin she greater Monke being instructed herein by Gregory the Monke bring vnto English men Thus D. Humfrey Now from hence it appeareth that at S. Gregory his sending of Austin into England which was about a thousand yeares since our present Roman Religion was then wholy and publikely practized in Rome and that if the Church of Rome had suffered any change in fayth from that first taught by the Apostles that this change should haue beene made not since but before Gregoryes tyme and before he had sent Austin to plant in England the fayth of Christ In further confirmation of D. Humfreys iudgement herein I may alledge the Centurists who in their Index or Alphabeticall Table of the sixt Century at the word Gregory do set downe with particular figures of references where euery such mentioned OpinioÌ„ may be fouÌ„d as followeth Eiusdem error de bonis operiâ—ut de Confessione de CoÌ„iugio de Ecclesia de sanctorum inuocatione de Inferno de libero arbitrio de Iustificatione de purgatorio de paenitentia de satisfactione c. Briefly with all other particular points mantayned by the now present Church of Rome The lesse wonder therfore that Danaeus resting vpon his owne false principles thus wryteth of our Conuersion Purgatio (z) Danaeus in respons ad disputat Bellarm. part r. pag. 780. illa quam Gregorius primus fecit c. suit inebriatio Meretricis muÌ„do facta de qua est Apocalyp c. 17. 18. thus referring our Conuersion to Christianity to the worke of Antichrist Now from these former acknoledgmeÌ„ts of the learned Protestants we may infallibly conclude that from this day till we arriue at least to the age of the foresaid S. Gregory who liued about a thousand yeares since the present Roman and Catholike Religion was taught besides in our Country in diuers other Countryes and consequently seing those Countryes did receaue their Instructions in fayth froÌ„ Rome it inauoydably followeth that during all this tyme not any innouation or change in fayth was introduced into the Church of Rome Animaduersion CXIV NOw in this third place we are to take into our Consideration the number of yeares which passed betweene the first foure hundred and fourty yeares from Christ and these last thousand yeares from vs which number seeing it is sixteene hundred yeares and more from Christ to vs amounteth to about one hundred and sixty yeares Well then if here we can proue that no change of fayth was made in the Church of Rome within the compasse of this 160. yeares then followeth it inauoydably that the Church of Rome neuer to this day hath suffered any alteration in fayth and Religion since it first imbraced the Christian fayth This point I then first proue from the doctrine which was belieued and generally taught at such tyme as Constantine who was our first Christian Emperour was conuerted to Christianity which was about the yeare three hundred and twenty after Christ and therefore before the foresaid one hundred sixty yeares Now that the fayth in Constantins tyme was the same that the Church of Rome professeth at this present appeareth from the frequent testimonies of the Centurists who most elaborately and punctually do record all the particular Articles of the present Roman fayth to be belieued most constantly by the said Constantine and by the age wherein he liued Touching the fayth of Constantine and that age the Centurists spend seuerall Columnes of the fourth Century to wit from Columne 452. to Columne 497. and D. Whitaker affirmeth that Leo who was Pope anno 440. was a great (a) D. Whitak contra Bâ—llar pag. â—7 Architect of the Antichristian Kingdome Now from all this I necessarily euict that no change of the faith of Rome was made in the compasse of the said one hundred sixty yeares which tyme was set downe betweene the confessed period of the Churches purity and the acknowledged generall Doctrine of the Church of Rome But now to recapitulate the Contents of these three last Animaduersions which beare a necessary dependency and reference one to another I thus make my deduction First if the Church of Rome remayned in her purity of fayth without any change for the first foure hundred and forty yeares Secondly if it be confessed that for this last thousand yeares the Church of Rome euer professed the same fayth without any change which at this day it professeth Thirdly if it be made cleare that during the Interstitium of tyme betweene the first 440. yeares and this last thousand yeares which is but 160. yeares no change in fayth was made as appeareth from the fayth of Constantine our first Christian Emperour and the Fathers of that age What demonstration more certaine and infallible then that the present Church of Rome neuer made any change of fayth and Religion since the Apostles tymes but that she euer preserued as pure and incorrupt the very same fayth and Religion which S. Peter S. Paul and other the Apostles first planted in her And this Demonstration for I can terme it no lesse I present to the mature and diligent perusall of the Iudicious Reader assuring him that all the learned Protestants of Christendome cannot giue any satisfactory answere therto which demonstration I willingly acknowledge that I
(n) So doth D. Whit. l. de Eccles Bellar. Contro 2. q. 4. pag. â—23 Iewell in his Apolog of the Church of England act 4. cap. 4. absolutely deny that infallible Authority of the Church of God in interpreting the holy Scripture and disclayming from it appeale to their owne Priuat Spirit for the true interpretation of the same Finally in the last place if the Catholiks confirme their Religion with the Authority of Miracles the Protestants in answere thereto absolutely reiect the force of Miracles tearming them (o) So the Conturists â—all them Cent. 4. col 1445. Osiâ—â—â—â—â— Cent. 10. 11. 12. but Antichristian wonders and lying signes as aboue is shewed Thus we see how our Aduersaryes disclayming from all heads of proofes do finally reduce all to their owne priuate Iudgment or Spirit And is not this I demand the foresaid vicious Circulation from the first to the last answere which aboue is disalowed in the â—rotestants impugning or disputing Animaduersion XXIII THat the words of Christ at his last Supper are to be taken literally and not Figuratiâ—ly is proued by these Reasons following in that Christ saying this is my Body (p) Math. â—6 Marc. 14. c. This is my bloud did adioyne therto Quod pro nobis datur qui pro nobis effundetur which later words are conformable to the literall acceptance of the former words The same verity is proued from the seuerall circumstaÌ„ces of the foresaid place of the Scripture The first circumstance may be taken from the matter or Obiect Here the matter or subiect of the former words containes the Institution of a Sacrament the foundation of a supreme point of Christian Religion A will or Compact contracted with the Church But it is most improbable to affirme that a Sacrament a supreme Article of beliefe or a Compact or last Will made by Christ with the Church should be deliuered in figuratiue words The Second Circumstance we may take froÌ„ the person of Christ speaking with whose diuine wisedome and Charity it is not agreabâ—e to haue giuen and ministred the Sacrament by speaking the former words of the Institution in shew in a literall sense but in meaning a figuratiue only an ineuitable occasion of false iudgement in the Hearers and of perpetuall Idâ—latry in the mynds and wils of the sucâ—â—ding Christians during the continuance 〈◊〉 the world Another Citcumstance may be takeâ— from the persons of the Euangelists and thâ— Apostles repeating and relating this speacâ— of Christ Hoc est corpus meum c. Aâ— which men whereas they did write in seuâ—rall times when some of them were presenâ— at the Institution others receaued relatioâ— thereof from them that were present thereat whereas also they had seene the practise of the Apostles about this Sacrament wheâ—â— as lastly they had the spirit of true vndeâ—standing notwithstanding all this they aâ—â— did vnanimously conspire in deliuering 〈◊〉 playne and literall construction of our Sauiours words Which reason is more preuayling by obseruing the contrary course which they tooke in explicating other obscure sentences of our Sauiour for thosâ— words Soluite templum hoc in tribus diâ—bus reaedificabo illud the Euangelist did interpret of Christs Body saying ille (q) Iohn cap. 1. aâ—tem dicebat de templo corporis sui to preuent that the Iewes should not thinke that ouâ— Sauiour spake of the Temple of Salomoâ— In like manner the said Euangelist is founâ— to haue expounded other of our Sauiours doubtfull sayings though in themselues of much lesse importance as Christs (r) Cap. 11. exaltation from the earth The sleeping of Lazarus â—â—e (s) Cap. 11. girding of Peter and stretching forth his â—â—ndes c. And yet neuer expounded the â—oâ—ds of the Institution otherwise then in â—heir plaine direct literall sense Another from the Persons of the Apostles â—earing Christ instituting the Sacrament Now â—f there were any figuratiue speech in â—he words of Christ especially concerning â—o great a matter the Apostles then preâ—ent would neuer haue omitted to haue asâ—ed Christ what had beene the meaning of â—hose strange words being vttered a little â—efore his death As they did touching oâ—her darke speaches spoken by Christ and â—hus we read them to haue said Edissere (t) Math. 13. 15.5 â—obis parabolam Zizaniorum And againe Edisâ—ere nobis hanc Parabolam Againe from â—he persons of the Capharnaits who did take our Sauiours words in that sense as he did properly speake of his flesh to be truly and really eaten and at such their construction they rested much scandalized Neuerthelesse Christ did not therefore explane his former speach nor excuse it by any Tropes or figuratiue phrase of words but more vehemently affirmed his sentence in the same words and with earnest asseueration repeated the same Another Circumstance may be taken from the place of his last supper which Christ did choose to be very secret admitting thereto only his Apostles to whom it was giuen to know and to haue the Intelligence of the diuine Mysteries Therefoâ— in this most secret and reserued schoole 〈◊〉 the Apostles wherein a supreme mystery 〈◊〉 fayth was deliuered he did speake sincere simply plainly and not by figures In this last place we may call to mind 〈◊〉 the circumstances of this busines as tâ— Pronouncing of the sacred words of the Jâ—stiâ—â—tion the washing of the Apostles seet Christs â—â—sire of performing this Mystery his casting vp 〈◊〉 his eyes towards Heauen his application of tâ— words to the matter his separated and disioynâ— blessing of both the Elements his fraction 〈◊〉 giuing and inuiting to a new supper his owâ— eating and after commanding the eating of it tâ— others and lastly his most holy speach deliâ—erâ— therof in Iohn 14.15 c. Here now I conclude that all these reasons with the formeâ— obseruations are most sufficient to persuade any man of iudgment that our Sauiour did not speake Figuratiuely in so serious a matter Animaduersion XXIV THe various interpretation of the words of the Jnstitution made by Protestants doth sufficiently discouer their Errour in the doctrine thereof Carolostadius (u) Carolostad in lib. â—diâ—o Basil 1524. teacheth that by the Pronoune Hoc the Aduerb Hic is to be vnderstood so as the meaning of the words he saith is Hic that is in this place staet corpus meum Bucer (x) In retract affirmeth that by the Pronoune Hoc is vnderstood the whole action of the Supper so 〈◊〉 the sense should be Hoc c. This action â—â—th represent the body of Christ. Swinglius (y) Swingl l de vera falsa relig cap. de Eucharist â—aintayneth that the figure is not in Hoc â—ut in the verbe est which here ought to be â—â—ken figuratiuely for significat Boquinus (z) Boquinus in exam lib Heshufij teacheth that the bread is truly called â—he body of Christ propter communicationem â—â—omatum as by the same we truly say of
is now forbidden as a thing vngodly 11. That there are any Sacraments of the New Testament instituted by Christ for the good of mans Soule Lastly to omit some others 12. That before the ending of the world Antichrist shall come who shal be a designed Enemy of Christ and shall labour to subuert and ouerthrow all Christian Religion All these points both Protestant and Catholike do belieue and hould that the beliefe of them is necessary to Saluation And yet not any of these Articles are expressed or set downe in the Creed Whence I conclude that the Apostles Creed cannot be a sufficient boundary to containe and limit an auayleable Fayth Animaduersion LXII THe bitter Inuectiues of the Protestants one against another are of sufficient force to discouer their dissentions in doctrine as where Luther sayth We (n) Luther in Thes Cont. Louaniens Thes 21. seriously iuâ—ge the Swinglians and Sacramentaries to be Heretiks and Aliens from the Church of God And to confront this Swinglius thus retorteth vpon Luther Luther (o) Swingl tom 2. in resp ad Luther fol 458. is guilty of high blasphemy against the nature and essence of God c. To descend to the Puritans and Protestants in England we find that the booke entituled Constitutions and Canons Ecclesiasticall printed anno â—604 doth ipso facto excommunicate the Puritans for their maintaining of these positions following as they are there set downe in the Booke The worship of the Church of England is corrupt superstitions vnlawfull repugnant to the Scriptures The Articles of the Bishops Religion are Erroneous their Rites Antichristian c. Now the Protestants do thus râ—quite the Puritans saying The (p) M. Powell in hâ—s consiâ—erations Puritans are notorious and manifest Schismaticks cut of from the Church And againe The (q) M. Paâ—ks in his Ep. Deâ—ic Puritans seeke to vndermyne the foundation of fayth Now add hereto that although infinite other passages might be brought to shew the great discord in fayth among the forraine Protestants yet there is no one more short Argument to conuince this point then to recur to the foure Catalogues of ProtestaÌ„t Books set downe in the later end of the Booke called The Protestants Apology of the Roman Church In which 4. Catalogues one may find about three hundred Bookes written in great acerbity of stile by one Protestant against another The names of all which books are taken out of Coccius his Thesaurus or from Hospinian both which Authouâ—s dyed many yeares since Now if so mâ—â—y Bookes of disagreements in fayth among the Protestants were made within so sport a Tyme how many hundred more might be alledged if one did know all other Bookes written by the Protestant against the Protestant since the death of those two former men Animaduersion LXIII MAny vulgar and vnlearned Protestants and especially the Caluinists Puritans do condemne the Catholike Roman Religion because it defendeth and practizeth diuers Ceremonyes they ignorantly tearming such Ceremonyes Idolatrous and superstitious And there is no one argument more preuayling with such men to auert them from our Catholike Religion theâ— this Now to take a way this scandall oâ— stumbling block I say that if it were God good pleasure to haue his Fayth and Religion of the old Testament which for the tyme was the true Religion to consisâ— much in Ceremonyes as we see it did faâ—â— out in the seuerall Sacrifices appoynted by God In the Tabernacle with the appurtenances and of what matter number and qualityes all things should be as also with prouiâ—ion of Oyle and Lampes The Arke The propitiatory the Consecration of priests the Institution of all vestures vessels and other holy things then belonging to the seruice of God all these to be made performed and done after a strange and different manner as we reade in Exodus As also the Institution of Circumcision consisting in paring away a piece of flesh which serued for freeing Man in that tyme from Originâ— Sinne the preparing and eating of the Paschall Lambe sprinkling the dores with the bloud thereof and infinit other Ceremonies recorded in the foresaid booke of Exodus I say if this was Gods vnsearcheable Will to ordaine these things during the tyme of the Old Law wherein he would haue the Honour Seruice and worship exhibited to â—im partly to consist why then may not our Sauiour institute the Religion fayth of Christians belieuing in him to be attended on with diuers Ceremonyes and yet this without any Superstition or Idolatry Now our Aduersaryes common euasion to this our Argument is to say that God instituted Ceremonyes in the Old Law to serue as figures or Types of things which were after to fall out in the New Law which Ceremonyes were theÌ„ to end vpon the promulgation of the fayth of Christ. This answeare is most impertinent First because not all the Ceremonyes in the Old Law but only some did serue as figures or Adumbrations of things to happen in the New Testament Secondly because the Question heere is not why or to what end the Ceremonyes of the Old Law were instituted but only whether Ceremonyes tending to the worship of God be pious lawfull Therefore I conclude that seeing the Ceremonies in the Old Law were instituted by Gods direction for the worship of him as we read in Exodus c. 8 Ostendas populo Caeremonias ritus colendi let the other secondary end of them be what it will that therefore and by force of Gods proceeding in the Old Law we Christians may not thinke strange that our Sauiour being God and Man would now in the New Law institute and giue to his Church the like power some Ceremonies and pâ—blike Rites wherewith he will be worshipped and wherin part of Christian religion shall consist Now therefore let our Aduâ—â—saries if they can giue any true reasoâ— why the Ceremâ—nies of the Old Law bâ—ing incomparably more in number shall be accounted lawfull and yet the Ceremonies of the New Law or Testament as long as they are reputed but Ceremonies must be râ—puted superstitions aâ— Idolatrous Animaduersion LXIV WE Catholikes charge the Protestaâ—â—â— with ancient Heresies For example wâ— shew how the Manichees according to S Austin depriued Man (r) L. de Haeres cap. 4â— of Freewill Hoâ— â—ouinian (s) Ier. l 1. cont Iâ—â—in Aug l. Haeres cap. taught that Fasting was not mâ—ritorious and Virginity was no better theâ— wedlock or mariage How Aerius (t) Austin l. de Haeres c. 33. taugâ— it to be most vnlawfull to pray or offerâ—â— Sacrifice for the Dead How the Arians (u) L. 1. cont Marin cap. â— reiected all vnwritten Traditions who aâ—â—â— (x) Athanas in Apolog. pro fuga perpetrated Sacrilege against the Sacraments Altars Priests and Religious person How the (y) Austin l. â— Vnitate cap. 12. Donatists taught the Churcâ— of Christ to be Jnuisible How the Deniall 〈◊〉 the Reall Presence was condemned by certaine ancient Heretiks
our Aduersaryes to haue beene more grieuous then euer this of England was Animaduersion CX WHereas our Aduersaries do further vrge in behalfe of the being of Protestants in former Ages that it is often obserued that a little quantity of Copper is in a couÌ„terfeyte Coyne of Gold chaffe is mingled with Corne and yet neither is the Copper Gold nor the Chaffe Corne so say they the Protestant Church was in former ages in the Papacy The Papacy was in the Protestant Church and yet the Protestant Church was not in the Papacy According hereto M. Perkins saith The (o) In his reformed Catholike pag. 328. 329. Church of Rome may be said to be in the Church of God the Church of God in the Church of Rome with whom agreeth Beza thus writing Voluit (p) In Epist. Theol. Epist 1. pag. 15. Deus in Papatu seruare Ecclesiam etsi Papatus non est Ecclesia And D. Whitaker (q) Whiâ—ak l. de Eccles pag. 165. Ecclesia vera fuit in papatu sed papatus non fuit Ecclesia To this I reply and say it is but a froath of words artificially put together Howsoeuer many of our Aduersaries much please themselues with this conceited Answere Therfore for the better examining thereof we are here to conceaue that the sense and meaning of these words is not that the Protestant Church had in those tymes a latent and hidden being in Catholike Countries without hauing entercourse communion with the then knowne and visible Church in the Sacraments for so the true Church could not be said to be in the papacy no more then at this day in respect of its like aboad in Turkish Countries it can be said to be in Turcisme Therefore the particular manner of this strange mixture as it appeares in shew of words is thus truly expressed by Osiander the Protestant in this manner (r) In Epitom Cent. 16. part altera p. 1070. 1072. Quod semper sub Papatu aliqui pij homines fuerint c. No man denyeth but that there were vnder the papacy some holy men who disliked the Errours of the Popes although they durst not openly professe so much nisi ardere aut ad minimum exulare velint except they would burne for their Religion or at least suffer banishment Thus we see the last sublimated sense of the former quaynt sentence resolues to this point To wit that the Protestant Church in those former tymes being in or vnder the Papacy did through feare of burning or banishment dissemble their Religion and communicate in all externall right with the Church of Rome Animaduersion CXI THe Confessed Inuisibility of the Protestant Church aboue set downe during so many former ages doth potentially and vertually include the proofe of the visibility of the Roman Church during all the said ages Seing the Jnuisibility of the Protestant Church for so long a tyme is ascribed by the Protestants themselues to the worke of Antichrist they meaning therby the Pope and the Church of Rome as appeareth by seuerall testimonyes of our Aduersaryes els where in this Treatise expressed particularly of M. Napper thus saying Betweene (s) Napper in his Treatise vpon the Reuelat. pag. 68. the yeares of Christ 300. and 316. the Antichristian Papisticall reigne began reigning vniuersally without any debatable contradiction 1260. yeares And accordingly the Centurists (t) See this in Cent. 4. and so successiuely in Euery Century charge all the ages from Constantine till Luther with Papistry Thus an acknoledged defection of the Protestant Church for many Centuryes doth by our Aduersaryes owne Confession necessarily include and imply a Continuall visibility of the Catholike Roman Church during all the said Centuryes Animaduersion CXII TOuching the supposed change of the fayth of Rome I will deuyde in these three next Animaduersions all the Ages from the Apostles euen to Luthers days into three seuerall Stations or Periods of tymes First then we will see how long it is granted by the Protestants that Rome did perseuere without any alteration of her Primitiue faith Secondly we will set downe the acknowledged continuance of that tyme during all which season the now present fayth of Rome hath continued that is how long Papistry as our Aduersaries terme it hath bene publikly professed throughout all Christendome Thirdly and lastly we will then take a view of the tymes betweene these two former seuerall tymes For these two tymes being once acknowledged on all sydes to wit the tyme during which the Church of Rome confessedly kept her first fayth taught by the Apostles and the tyme during which the present Roman fayth hath continued from this day vpward it ineuitably followeth that this supposed change in Religion did either happen in the Jnterstitium and meane tyme betweene these two former Periods of tymes or els that there happened no such change of Religion in the Church of Rome at all Now concerning the first of these tymes it is granted by the Protestants that Rome retayned her purity of fayth without any alteration from the Apostles tymes till after the death of Optatus Epiphanius and Austin which is during the space of foure hundred and fourty yeares after Christ This I thus proue Wheras our Catholike writers haue much insisted for proofe of their Religion in the succession of the Bishop of Rome euen vntill Austins dayes by the Example of Jrenaus Cyprian Optatus Jerome Vincentius Lyrinensis and Austin D. Fulke answereth in behalfe of these Fathers in this sort That (*) Fulke in his confutation of Purgatory p. 372. these Fathers especially named the Church of Rome it was because the Church of Rome at that tyme as it was founded by the Apostles so it continued in the Doctrine of the Apostles which Doctour in another place thus further writeth The (*) D. Fulke in his Retentiue pag. 85. Popâ—â—â— Church c. departed from the vniuersall Chuâ—ch of Christ long after Austins departure out of this Lyfe Thus he granting that till after Austins death the Church of Rome remayned the true Church In like manner D. Iewell accordeth with D. Fulke herein touching the Argument drawne by those foresaid Fathers from succession of the Bishops of Rome saying As (u) D. Iewell in his reply to D. Harding pag. 246. well Austin as also other godly Fathers rightly yeilded Reuerence to the Sea of Rome c. For the purity of Religion which was there preserued a long tyme without spot To conclude Caluin himselfe maketh good the foresaid Argument taken from the Succession of the Bishops of Rome insisted vpon by Jrenaeus Pertullian Origen Cyprian Austin and Epiphanius in these words Cum (x) Instit l. 4. cap. 2. Sect. 3. extra controuersiam erat nihil á principio vsque ad aetatem illam mutatum fuisse in Doctrina c. Seeing it was a point out of Controuersy that nothing in Doctrine from the begining to that very age was changed these holy
Some aduerse to Mans naturall propension as the Doctrines of Virginity Pouerty Obedience most of them consisting not only in an internall beliefe but euen in an externall action and operation and therefore the first entrance of them are become thereby most discernable Such are the Doctrines of praying to the Saints of praying vpon beades Pilgrimage single life in the Clergy and to omit diuers others all Monachisme And lastly some supposing their doctrine to be false subiect to externall Idolatry as the worshipping of Christ with supreme honour in the Eucharist Here then I conclude that if any man shall affirme that these Doctrines could stealingly creep into Gods Church without all resistance of its Pastous Doctours and Fathers and without any mention recorded of their first entrance that Man not only giues the lye openly to the Holy Scripture in seuerall place◠witnessing the contrary but that withall he ceaseth to be a man by loosing wholy the naturall light of all humane discourse and Reason Animaduersion CXVIII IT is most cleare that the Heresies rising in the beginning of the primitiue Church as the Heresies of the Valentinians Tationists Manichees Arians and diuers others as also the Heresies of the foresaid Heretikes before S. Gregories tyme are recordeth both by the ancient Fathers and euen by the Centurists our Aduersaries In lyke sort the Heresies of Berengarius Waldo Wicleffe c. are also registred That this is most true I proue from the Centurists who in the fift Chapter of euery seuerall Century from Osiander in his Centuries from Pantaleon the Protestant in his Cronology haue recorded all the said ancient Heresies And as for Berengarius Lanfrancus Guitmundus and Algeru◠make mention of his Heresy Waldo is recorded by (i) In his Catalog testium veritatis Illiricus as also by Osiander (k) In Epitom histor Eccles Wicleff by M. Fox as also by Stow and by Wicleffs owne writings as is aboue shewed This then being most true and indeniable I thus infer Seeing it is manifest that the Heresies rysing within the first foure hundred yeares the Heresies budding vp the next two hundred yeares the Heresies hatched in euery age during the last thousand yeares are most largly recorded partly in the wrytings of the ancient Fathers in particular and set Tracts against them partly in the Canons of Generall Councells condemning them partly by the obseruing diligence of Ecclesiasticall Historiographers whose designed labour is to transmit and commend ouer to after ages the true state of Christs Church in former ages and partly by the Protestants like endeauours who haue written seuerall Volumes of this very subiect Seing I say all this is manifest can it then enter into any brayne but to weene that so many Articles of the present Roman Religion being in number far more then all the aboue rehearsed in weight and consequence greatly exceeding them for diuersity of Countryes and Nations far further diuulged and spread then all or any of the former Heresies euer were most of these others being restrayned only to one Country or Nation could euer so vnespiedly infect the whole Church of Christ with their Contagion and worke a more notorious change therein then euer yet was wrought by all the Heretiks since Christs tyme put together And yet not one Father Pastour or Doctor of those times either to take notice of any of those supposed Heresies or knowing them not to impugne the first assaults by preaching or writing neither any one Ecclesiasticall History but to mention in their Histories any one of the said Articles or Innouations in fayth Can this I say be imagined or can it be in the power of man thus to create a new Religion at his pleasure without controule or discouery To mantaine this is to maintayne an assertion against all probability against all reason against all possibility Animaduersion CXIX THe Greeke Church hath beene for many ages emulous of the Church of Rome and therefore if the present Church of Rome had anciētly made any diuision or Schisme from the true Church of Christ the Grecian no doubt would haue been most apt to recōmend the memory of such a chāge in our Church to all after ages in their Historyes But no such records we find in any of their writings Yea the Grecians are so farre from that as that on the contrary side the present Church of Rome is able to specify and note out of most auncient and approued Authours the very tymes when the Grecians introduced those particular Opiniōs wherein at this day they dissent from our Roman and Catholike Church For example to insist in some few The Grecians deniall of their Obedience to the Church of Rome was first begunne by Iohn of Constantinople and was written against by Gregory (l) Greg. l. 4. Ep. 34. 36 the Great and Pelagius (m) Pelag in his Epistle vniuersis Episcopis Their deniall of the proceeding of the Holy Ghost from the Father and the Sonne tooke it beginning about the yeare 764. was gain-said and contradicted at its first rysing as (n) In System Theol. p. 68. Kekermanus a Protestant witnesseth Their Deniall of Prayer for the Dead was begunne by Aerius and impugned by Epiphanius (o) Epiph Haeres 75 and Austin (p) Aug. Haeres 53 Finally their bringing in of Leauenes Bread by the Grecians in the celebration of the Eucharist was first begunne about the yeare 1053. as appeareth out of the wrytings of Leo (q) In Epist ad Michael Episcopum Constan. cap. 5. the Nynth and the (r) Cent. 11. cap. 8. Centurists Now heere I demand Can it be imagined that these Innouations of the Grecians being few in number could be so precisely contradicted gain-said and left registred to all Posterity and yet this supposed chāge of the Church of Rome consisting in bringing in of farre more Articles in number and as of great consequence should neuer be noted nor impugned by any one Doctour or Father nor recorded nor obserued by any one Historiographer the said Fathers and Historiographers liuing in the very same Ages wherein this supposed alteration is said to haue happened Animaduersion CXX IT is certaine that what generall propension Nature or rather God himselfe by Nature as by his Instrument hath ingrafted in all mē the same is in it selfe most true certaine and warrantable since otherwise it would follow that God should insert in the Soule of Man idly vainly and as directed to no end certaine naturall impressiōs and instinctions which to affirme is most derogatory to his diuine maiesty and wisedome and repugnant to that auncient receaued Axiome God and Nature worke nothing in vayne Now to apply this against our Neutralists in Religion who thinke a Man may be saued in any Religion We fynd according hereto both by History experience that diuers zelous and feruent professours of all Religions whatsoeuer both true and false haue beene most ready to expose their liues in defence of
vpon vs doth not please me for it tasteth of Barbarism Now to come to the text impoysoned by his Constructions and first that markable passage J and (e) Ioan. 10. the Father are vnum vz. one thing euer mainly insisted vpon by the Ancient (f) Chrysost in hunc locum Austin in hunc locum many others Fathers against the Arians for proofe of the Diuinity of Christ is thus auoyded by Caluin (g) Caluin in Ioan. ca. 10. Abusi sunt hoc â—xo Veteres vt probarent Christum esse Patri Homousion neque enim Christus de vnitate sùbstantiae disputat sed de consensu The ancient Fathers haue abused this place to proue that Christ is Consubstantiall to his Father For Christ here disputeth not of the vnity of Essence but of the vnity of Consent and will Againe that passage There (h) 1. Ioan 5. be three that giue testimony in Heauen the Father the Word and the Holy Ghost and these three be one Which text the ancient Fathers euer expounded of the Trinity Caluin thus answereth Quod (i) Caluin in hunc locum dicitur tres esse vnum ad essenâ—iam non refertur sed ad consensum potiùs That is where it is said these three are One these words are not to be referred to One in respect of Essence but rather of Consent In like manner that place Thou (k) Psal 2. art my Sonne bodie this day I haue begotten thee Calâ—iâ— (l) In Psalm 2. interpreteth with the Arians against the Diuinity of Christ This point I meane of Caluins interpreting the chiefe passages of Scripture euer vrged by the Ancient Fathers for proofe of Christs Diuinity with the Arians to impugne Christs Diuinity is so câ—eere and confessed as that Aegidius Hunnius a most markable and learned Protestant writeth a booke against Caluin of this subiect thus entituling it Caluinus Indaizans hoc est Iudaicae glossae corruptelae quibus Joannes Caluinus illustrissima scriptura sacra loca testimonia de gloriosa Trinitate c. detestandum in moâ—um corrumpere non exhorrait With this blaspheâ—y against the Blessed Trinity Caluin is further charged by Conradus (m) In Theolog. Caluinist l 2. fol. 38. 39. sequent Sclusselburg by (n) In his Admonit de Arianis Pelargus by Stancarus (o) Scâ—nkarus contra ministros Geneuens Tyguriâ—oâ— and lastly by Ioannes Mathaeus all eminent Protestants which Mathaeus did write a booke against Caluin for teaching Arianisme stiling it de Cauendo Caluinistarum fermento c. Animaduersion CXXXIX FRom the confessed Inuisibility of the ProtestaÌ„t Church during so many ages aboue granted it is proued that the Protestant Church is not the true Church of Christ by this Medium following The Prophesyes do fore shew that the Church of Christ in the tyme of the New testament shall conuert to its faith the Gentils their Nations and kingdomes thus accordingly we read Esay to fortell of the Church (p) Esay c. 60. vide etiam cap. 54. The Iles shall waite for thee meaning the Church Their kings shall minister vnto thee and thy Gates shal be continually open neither day nor night shal they be shut that men may bring to thee the riches of the Gentils with whom accordeth the Roiall Prophet speaking in the persoÌ„ of the Church (q) Psal 2. I will giue thee the Heathens for thy inheritance and the ends of the earth for thy possession That these places of Scripture besydes diuers others are vnderstood of the enlargement of Christs Church and the coÌ„uersion of kingdomes and nations vnto it is warranted by the acknowledgement of (r) Oâ—colamp vpon Ieremy Occolampadius (s) In his defâ—nce p. 400. D. Whitguist D. Whitaker (t) In his answere to M. William Reynoâ—â—â— and others as also by the Annotations of the Protestants owne English (u) Printed in the yeare 1576. Bibles Now for proofe that the Protestant Church neuer yet conuerted any Gentils or Heathen Kingdomes and Nations to its fayth we will begin first from Luthers tyme and so ascend by degrees vp to the Apostles And first from Luthers days to Gregory the Great or Boniface the third which contayneth a thousand yeares it is euident that during all this tyme the ProtestaÌ„t Church remained wholy Jnuisible as is aboue demonstrated from the acknowledgments of Protestants and therefore could not conuert any Countryes or Kingdomes to its religion Againe touching all these Countryes here expressed to wit The Danes (x) Cant. 8.9 10.11.12.13.14.15 Morauians Polonians Slauonians Bulgars Hunnes Normans Bohemians Noruegians Saxons Germans and diuers others here omitted the Conuersions of all these happened within this last thousand yeares and therefore were conuerted by the Church of Rome and to the present Roman fayth euen by free acknowledgment of the Magdeburgians or Centurists according as the Bishops of Rome liued within those seuerall ages Neither can our Aduersaries name any one Heathen Country in Christendome conuerted to Christianity by the Protestant Church And hence it ryseth that D. Whitaker doth stile the Conuersion of all the former Countryes as granting them to be conuerted to our present Roman fayth impure (y) Whitak l de Eccles contra Bellarm. § 336. and corrupt Conuersions Now to ascend from these last thousand yeares vpwards to the other next three hundred yeares I meane to the dayes or the first Christian Emperour during the space of which three hundred yeares no Countryes or Kingdomes were conuerted at all to Christian Religion either by Catholikes or any others for it is euident that in those daies there were no Kings professing the Christian Religion the Emperours of the East only excepted among whom some were false (z) As Valens Constantius constans Christians as being defiled with Arianisme others (a) IuliaÌ„ Apostates Now concerning the tyme it selfe of Constantine it is so certaine that neither himself nor any Country by his meanes was conuerted to the Protestant Religion as that the Magdeburgenses all Protestants recording the state of the Church in Constantynes tyme do charge Constantine with all our Catholike points at this day professed by the Church of Rome styling them The (b) Cent. 4. Errours of Constantine and of his Age. Now to ryse higher in tymes to wit from the tymes of Constantine to that of Christ our Sauiour it is witnessed by all Historiographers that the Church of God was in such violent Persecutions as that it had no meanes to inlarge it selfe by conuerting to it Kings or Kingdomes and if it had at that tyme conuerted any yet the Question would then follow whether such a Conuersion had beene made to the Protestant or to the Roman Church But the euidency of this point appeareth both from the writings of the Protestant Deuines of Wittenbâ—rg (c) In the booke Disputationes c. as also from the testimony of D. Barlow who thus discourseth hereof (d) Barlow in his defence
Paralitick members in the Church who by study and labour will not endeauour to be able to performe the operations and facultyes belonging to their profession And as touching such of you as shall arriue to that perfection as to wryte Bookes in defence of your owne Religion what consolation may it be to your Soules and increase of accidentall glory when your Bodyes being corrupted and turned intâ— ashes you neuerlesse shall dayly speake by meanes or your wrytings to posterity instructing them in the way of Saluation The liuing acknowledge themselues much behoulden to those though long since departed this world who haue recorded in wryting the temporall and humane Lawes of their owne Country and haue cleared them with the true meaning of the fiâ—st Lawgiuers what obligation then is due by the liuing to such dead men who haue faythfully by their pens deliuered and explicated the Law not of man but of Goâ— I meane the Gospell and vndoubted fayth of Christ by the fruition of which Law and fayth the soule arriueth to its eternall felicity as through the want of it precipitately falleth into euerlasting damnation And can any kynd of study more then this be prized But some of you who are of lesse spirituall courage may perhaps say The Lawes of the Realme prohibit vnder great penalty all persuading to a Religion contrary to the present state and profession of the Realme It is so indeed But withall the same Lawes do prohibit your entring into the Realme after your taking of the Holy Order of Priesthood will you be so ready then to expose your Bodyes to death for the one and yet will forbeare for feare of death the other Againe that Statute was made by a Woman Prince and the Laity the incompetent Iudges in matters meerely spirituall But there is an other Statute so to terme it enacted by a Potentate infinitly supreme I meane by God himself who thus commandeth vs by his Apostle Obedire (9) Act. 5. oportet Deo magis quam hominibus a Statute indeed which ought far to preponderate all human Statutes or decrees And admit you should endure death for such your spirituall Labours of which there is small feare or rather small hope in regard of his Maiestyes most clement and mercifull disposition were it not a happines for you to redeeme your Sinnes by so glorious a death Furthermore how can that be accounted death which is suffered for him who is Lyfe Since by so doing by ceasing to breath you instantly begin to breath the Ioyes of Heauen and thus by sheeding of bloud you make your owne Bloud to become a Key for the opening of the Gates of Heauen Sanguis (10) Cyprian Martyrum Clauis Paradisi Therefore deare Brethren take courage and by your studyes and paynes labour to furnish your selfe with all Scholerlike preparation for the ouerthrowing of Heresyes in the soule of men and in place thereof for the planting of true fayth and remember that it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A false fayth is euen worse then Infidelity Let those words of the Apostle often come into your myndes and heate your owne â—epedity therewith Praedica (11) 2. Timoth. 4. verbum â—usta oportunè importunè argue obsecra inâ—repa c. I speake not this as if you should proâ—eed either by Pen or Dispute in any tuâ—ultuous or vndutifull manner O noe Let things in their owne nature Religious â—e caried withall religious manner beare â—ll reuerence to the State and Loyalty to â—is Maiesty praying dayly to the Allmighty â—o preserue our King Charles who is full of â—ommiseration pitty and fraught with â—ll good morall endowments and his most â—ertuous Queene an honour to her Sex that â—hey both may Enioy two Ierusalems I meane true temporall felicity heere vpon Earth and eternall in Heauen and do you often call to mynd those words of S. Paule We 12 â—3 Ro. 1â— are to be subâ—ect to higher powers seeing there is no power but of God But to returne back Take to your Consideration the great vse you shall haue of your skill and knowledg in English Controuersies For first there are maâ—y morall ProtestaÌ„ts both Gentilmen of worth others who scorne all base cariage towards you with whom by the interueniency of friends you may haue as daily experience sheweth oportunity to discourse touching matters of Religion Many of which as before little hearing and lesse belieuing what the Catholiks can speake in defence of their Religion against theirs will afford a greedy and listening Eare to your speach How large a fyeld then haue you here wherein to plant and disseminate your owne fayth Diuers Ministers do spit their Venome out of their pulpits in their weekely Sermons and Inuectiues against the Church oâ— Rome as also many Bookes written by Protestants do yearely come out impoysoning their Readers with their imposture and fraud against the Catholike Religionâ— And is it not then a thing worthy of all labour to be able to detect and lay open thâ— said calumnies with your pens Further more Admit any of you should be apprehended and sent to prison what gooâ— if your knowledg in Controuersies be suâ—ficient may you do in that place to those of a different Religion who either out of curiosity will repayre to you to see what can be said by you in defence of your Religion or out of a Puritanicall vaunting Malice of Ministers shall seeke by dispute hoping you are little experienced in those studyes to disgrace and dishonour your Religion In proofe of which point I can affirme out of my owne knowledge that a certaine (*) M. W. B. Priest a Vertuous man and much practized in Controuersies once taken and sent to the Common prison was in the beginning much assaulted by diuers Ministers openly in the presence of the Iudges of the Affises as also after in the Priests priuate Chamber but he so bare himselfe in his answeres and disputes with them did so gaule them like a strong beare casting of at his pleasure the weake and cowardly dogs which seeke to take hold of him as that the Iudges rested much abashed thereat commanding that no further open Disputation should after be had with him He also was assaulted by some Puritans in prison but he gaue them such entertaynment as that they grew quickly weary of him so as staying a good whyle after in durance he could not haue a sight of any of them This Accident gaue in that Shyre where it happened great credit to the Catholike Cause and wrought much spirituall Good Now thinke you not that this Priests labour was most happily and fruitfully spent in the study of Controuersyes And why may not then any of you vpon returne into your owne Country and imprisonment haue the like oportunity presented vnto you At what tyme if your talent in dispute be great and preuailing you get ground vpon Heresy if but small and elementary you become a disgrace
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
it may be sauâ—d Put agaiâ—st the Pâ—â—itans they thus writâ— The (b) M. â—owâ—â— in his considerat Puritans are notorious and manifest Schismatiks cut of from the Church of God And againe The Puritans (c) M. Fâ—â—ks in his Epist dediâ— p. 3. seeke to vndermine thâ— foundation of fayth Now in requitall of this â—roceeding the PuritaÌ„s prefer the Roman Religion before the Religion of the moderate Protestant for thus with a ioynt consent diuers of them do affirme in a (d) Intituâ—eâ— A Christian and modest off r c. p. 11. booke by them written Jf we be in Errour and the Prelation the contrary syde haue the truth we protest to aâ—l the world that the Pope and the Church of Rome and in them God and Christ Iesus haue great wrong and indignity offered vnto them in that they are reiected Thus they Now what other deduction from these their seuerall censures can be drawne then that the Catholike Religion is the only true Religion the Relgiâ—on both of the Moderate Protestants and the Puritans is false For in that ech of them prefers his owne Reâ—igion before any other this may be presumed to proceede from partiallity and preiudice of iudgment in their owne behalfe But where they hold the Catholike fayth and Church rather to be imbraced then their Aduersaries fayth and Church this riseth from a cleare and imâ—artiall iudgment and from the force of all probable credibility And thus in this busines that most warrantable and receaued sentence takâ—th place Cui caeterae partes vel Sectae secundas vnanimiter deferunt cùm singulae sibi principatum vendicent melior reliquis videtur Animaduersion VIII IT is a point of great iudgment to vrge a passage of Scripture by way of illation in that sort in which the illation is of force not in any other only seeming inference I will exemplity my meaning in texts vrged both by Protestants and vs Catholikes And first the Protestants do insist in those words of our Sauiour against the reall Presence Palpate (e) Luc. 14. videte quia spiritus carnem ossa non habent sicut me videtis habere Handle and see for a spirit hath not flesh and bones as you see me to haue To argue thus Jt is felt and seene Ergo it is a body is a good consequence and this is the force of our Sauiours words But â—t is no good sequele to argue thus Negatiuely as our Aduersaries from this text do it is not felt nor scene Ergo it is no body For it may be that a true hody may be present yet neither seene nor felt because God may hinder that it shall not transmit any Species sensibiles to the sense of sight Besides it may be effected by diuine power that a body may exist indiuisibly after the manner of a Sâ—irit as we Catholiks do hould in a sober coÌ„struction that the body of Christ doth in the blessed Eucharist and yet we teach that it is impossible that a Spirit should exâ—st after the manner of a true and naturall body or be extended in place And the râ—asâ—n hereof is this To wit because a Spirit hath no extension of parts at all and therefore it is indiuisible For seeing to be extended in place â—s a formall effect proceeding from its formall Cause of extension in it selfe if therefore a Spirit should be extended in place we should admit the formall effect without the formall cause which cannot be since the formall effect is later in Nature then the formall Cause and cannot be without the Cause To instance in our vrging of some passages of Scripture In prooffe of temporall punishment after this life we produce that passage (f) Math. â— Luc. 1â— Non exies inde donec reddas vltitauÌ„ quadrantem Thou shaâ—t not goe from thence till thou repay the last farthing FroÌ„ which words we do not thus immediately inferre as our Aduersaryes would seeme to haue vs donec c. vntill thou payâ—t the last farthing Therfore â—fter thou shalt goe from thence which inference we grant is not necessary seing by so arguing we might endeuour to proue that Christ should sit at the right hand of his Father only vntill and no longer he make his enemyes his footstoole according to that text (*) Psal 109. â—ede a dext ris meis donec ponam inimicos scabellum peduÌ„ tuorum which words only proue that aâ— the length the Enemyes of Christ shal be vnder his feet So heere we only thus immediatly inferre Thou shalt not goe from thence till thou payest the last farthing Therefore the last farthing may be payed and consequently that then thou shall goe from thence This kind of vitious arguing might be instanced in diuers other passages of Scripture impertinently vrged by our Aduersaries and falsly obâ—ruded vpon Catholikes Animaduersion IX WHen we Catholikes complayne of the great Persecutions against the Catholikes only for their Religion in Q. Elizabâ—ths raigne our Aduersaryes seeke to choake vs herein by way of recrimination in auerring that as great or greater was practized in Queene Maryâ—s tyme against the ProtestaÌ„ts of those dayes But admit for the tyme so much yet there is great disparity herein and there are diuers reasons more warranting the â—rocedings of Q. Mary in that kind then of Q. Elizabeth Among which reasons these following may seeme to be the chiefe First touching Q Maryes tyme the Lawes whereby Sectaryes were punished for their Religion were instituted some Eleuen or Twelue hundred yeares since those tymes not hauing any foreknowledge that Protestancy should sway rather in these dayes then any other erroneous Fayth In Q. Elizabeths tyme the statutes against Catholikes were made at the beginning of her comming to the Crowne which is fresh yet in the memory of mâ—ny hundreds of Men in England yet liuing Those Lawes wherby Q. Mary punished the Protestants were enacted by Popes and Generall (g) Concil Laodicens can 31. 32. Concil Carthag Can. 16. Councels to whosâ— charge and incumbency the burden of Religion is pâ—culiarâ—y by God committed seconded otherwise by the secular authority of Emperouâ—s and particularly of Valentinian and Marcian of which their seconâ—ing herein peruâ—e the Councell of Calcedon (h) Act. 7. Thâ—se other Lawes were first inuented by a Woman and a Parliament of Lay Persons the incompetent Iudges of Faith and Religion Lastly by the former Decreâ—s a Religion confessed by the chiefe Professours of it to be neuer heard of at least for fourteene hundred yeares together and therfore to be an annihilation of faith which is held by Catholikes to be a destruction of faith necessary to Saluation is interdicted prohibited And according hereto D. Fulke thus confesseth (i) Fulke in his answ to a counterfeyte Cath. p. 35 The true Church decayed immediatly after the Apostles tymes By these later Decrees a Religion coÌ„fessed by its greatest Enemyes and particularly (k) M. Napper thus confesseth in his
Treatise vpon the Reuelation p. 68. Betweene the yeares of Christ three hundred and 316. the Antichristian Papisticall reigne began reigning vniuersally without any debatable contradiction one thouand two hundred and sixty yeares M. Napper practised vniuersally throughout all Christendome almost the space of the foresaid fourteene hundred years by the learneder sort of ProtestaÌ„ts granted to be sufficient (l) That the Catholike sayth is suffiâ—ient to saluation is confessed by Cartwright in his reply to D. Whitgifts defence pa. 82. by D. Feild of the Church l. 36. 46. by D. Couell in his defence of M. Hooker p. 77. and by many others to Saluation was punished with losse of goods inprisonment and often losse of life And thus farre in an eauâ—n libration of the Lawes by which Sectaryes were punished in Q Maryes dayes and of the Statutes by which the Catholikes were persecuted in Q. Elizabeth her raigne Only â—ad hereto that it according to M. Nappers confession our Catholike Religion did raigne vniuersally from the yeares of Christ 316. yeares then it euidently followeth that it did not first then begin but was vndoubtedly in being long before it could possibly become so confessedly vniuersâ—ll which said tiâ—e so long before coâ—d not be short of the Apostle times Animaduersion X. DIuers of our Aduersaries being pressed to shew when any change of the Roman Religion came in as an innouation not being able to instance in any one dogmaticall Poynt so introduced the more easely to cast dust in the eyes of the ignorant do (m) Thus answereth D Whitaker contra Camp rat 7. saying Pilinon subito omnes canescunt And againe In Eâ—clesia Romana accidit quemâ—dmodum magno aedificio videmus enenire quod â—â—mes alâ—quo loco incipit agere c. Ita Romana Eâ—clesia temporum successione c. answere that the changes of Fayth in the Church of Rome vnespiedly did comâ— in euen as hayres of a Mans head inseâ—sibly do grow gray and as houses and edifices 〈◊〉 without any obseruation of the tyme become ruâ—nous and decaying yet certaine it is that the hayres change their former colour to gray anâ— that Houses become ruinous To examine these resemblances as mere impostures and desperate Euasions I first say that the first decay in building the first shew of whitnes in hayre is imperceptible not to be discerned whereas euery change in faith though but in one poynt or Article is most markable and subiect to obseruatioÌ„ Secondly the whitnes of the hayres of the head and the ruins of a house do not happen but by degrees and therefore at the first cannot be discerned Whereas euery Opinion in Doctrine is at the first either true or false and therfore is for such at the First to be apprehended by the vnderstanding Thirdly not any haue the charge or care imposed vpon them to obserue the changes in these petty Matters But in the Church of Christ there are euer appoynted Pastours and Doctours whose office is to marke the first begining of any innouation in Doctrine and accordingly to labour to suppresse the same Lastly these deceytfull resemblances being truly weighed do recoyle back with disaduantage to the Protestants For although we cannot shew when the first hayre began to be whyte or the first slifter in a house beganne to be a slifter yet any notable degrees of the said whytnes in the hayres or of the slifters in a house are easily discerned And therefore the Protestants are obliged euen from the nature of these their owne similitudes to tell vs at what time some sensible degrees increase of this supposed change did happeÌ„ And the manifestation of the degrees is to be made by naming the time the Persons when and by whom such or such a particular point of the Roman Religion was first sensibly introduced into the Church of Rome The which not any Protestant hitherto hath bene able to shew Animaduersion XI IT is Euident that in the ancient times diuers Innouatours did rise denying this or that Catholike Article as for example The Doctrine of the reall presence was first denyed by certaine Heretikes in (n) As witneseth Theod. Dial. 3. Ignatius his dayes which Ignatius was scholler to the Apostles The denyall of freewill taught by the Manichees as (o) Auctin l. de Haeres cap. 46. Austin witnesseth and therein condemneth them The like may be said of more then twenty articles of our Catholike Religion denied by the ancient Heretikes as els where in this Treatise is shewed Now from hence I demonstratiuely conclude that this deniall of the said Caâ—hâ—â—ike points in those ancient times doth necessarily imply that the said Catholike points were affirmatiuely belieued generally taught both in and before the times And thus through the old Heretâ— denying and impugning of our said poiâ—â— of fayth is necessarily presupposed a preâ—stency of those said affirmatiue doctrinâ— the Reall presence Freewill and of the râ—â— wherof those ancieÌ„t Heretiks Tenets are mâ—rely Negatiues I meane they preadmit a former more ancient beliefe of our said Câ—tholike doctrines For why should any Sâ—ctaries in those dayes rise vp to deny aâ— this by writing any of the said doctrineâ— if those doctrines had not beene then aâ—â— before belieued Animaduersion XII SVch frontlesse Protestants as will maintaine the Visibility of their Church for a ages undertaking to giue ExaÌ„ples of seuerall Protestants in such ages do commonly vse this Height and imposture That is they begin to instance in Luther and so vpwards to Waldo who liued about 400. years since And then they arriuing to that time though all those Examples be meerely false and impertinent shift off the instancing from that 400. yeares to the Apostles dayes which containes aboue twelue hundred yeares by saying We shall (p) So answeareth the Author of a Treatise entituled of the perpetuall visibility and succession of the true Church in all ages pa. 89. printed anno 1614. not need to ascend any higher then to Waldo which otherwise is easy to make playne thus leauing a thousand and one hundred yeares without giuing any one Example of ProtestaÌ„ts during all that long period of Ages Now â—ere I say the Protestants imposture is this To begin with Luther vpward and not downeward towards Luther therby the better to conceale from a vulgar eye the small number of those ages or Centuries for which they endeauour to proue the imaginary Visibility of the ProtestaÌ„t Church For if they had begun in instancing with Waldo who as is said liued but some 400. yeares since then euery simple man might haue discerned at the first that they had passed ouer eleuen or twelue hundred years at the least to wit from the Apostles dayes to waldo without pretending so much as one Example of Protestancy during all that large circuite of tyme and so might haue iustly challenged them for their pretermitting of so many Ages In some sort answerably hereto Card. Bellarmine chargeth
Church in the time of Boniface thâ— third which was anno 607. was inuisible fled into wildernes there to remaine a long season Now to reduce all these Confessionâ— into an Argument Thus then I dispute D. Humfrey M. Hooker and diuers others here omitted doe generally teach that the Church of Christ must necessarily euer be visible But D. Fulke M. Napper and many other Protestants for breuity here passed oue râ—â— ingenuously confesse that the Protestant Church hath for many ages beene wholy Inuisible Therfore euen in the Iudgement of the Protestants themselues the Protestant Church is not the Church of Christ This kind of arguing in many other Questions may become familiar to him who is conuersant in the Proâ—estaÌ„ts bookes or in that Catholike Booke called The Protestants Apology wherein a man may see euen thousands of ProtestaÌ„ts Confessions against themselues Now to this I annex this following that wheras the Scripture teacheth the necessary visibility of the true Church of God as also wheras diuers learned ProtestaÌ„ts do truly acknowledge that the Protestant Church hath for many ages beene wholy inuisible Therefore diuers other learned ProtestaÌ„ts throgh their inueterate malice to our Catholike Religion and as confessing the predictions in Scripture of the euer visibility and enlargment of the true Church of God not to haue beene accomplished in the Protestants Church haue flatly renounced their Christianity charging Christ our Sauiour as a seducer themselues so becomming Iewes and Turks I will exemplify this point to omit some others in these men following all before their Apostacy most eminent Protestants First then Dauid (1) See the hiâ— ory of Dauid George printed at Antwerp 1568. published by the Deuines of Basill George once Professour at Basill became a blasphemous Apostata Ochinus (2) Of Ochinus his Apostâ—â—y Zanchius witnesseth in his booke de Tribus Elohim who with Peter Martyr first planced Protestancy in England in like sort denied Christ and taught circumcision as Zanchius the Protestant confesseth (3) Of Neuserus his Deniall of Christ Osiander the Protestant witnesseth Cent. 16. part 2. pag. 8â—8 Neuserus once Superintendent of Heidelburge turned Turk anâ— was circumcised at Constantinople as Osiander the Protestant affirmeth (4) Touching Alamannus see Beza in Eâ—ist 65. pag. 308. Alamaâ—nus a Swinglian and once deare to Beza became a Jew as Beza himselfe sayth Laeliâ— (5) The Bookes of Laelius Socinus against the Trinity are yet extant Socinus a scholar in the schoole of Geneua did write whole Bookes against the B. Trinity Finally to omit many other eminent Protestants Georgius (6) That Georgius Paulus denyed the Trinity with the Turks is witnessed by Stancarus the Protest lib. de Mediat fol. 38. Paule minister of Cracouia denied the Triniâ—â— with the Turks Thus of Instances for thâ— point Animaduersion XVIII A Man cannot auoide the force of the former kind of Dispute consisting 〈◊〉 the Confessions of the Protestants by replying that other learned Protestants dâ— maintayne the contrary in the same poinâ— to the Protestanâ—s aboue by me alledged This answere is most weake thâ— reason thereof being in that there is greaâ— disparity betweene learned Protestant confessing some points which do aduantagâ— the Catholike fayth and others thougâ— as learned Protestants maintaining thâ— contrary seeing the first sort of men speak against themselues and their cause who being iudicious and learned men would neuer do but as being conuinced with the Euidency of the truth therein Whereas theâ—â— second kind of men do not admit the confessions of their brethren but speake only in behalfe of their owne Religion and so such their denyalls are to be reputed more partiall And this Animaduersion is to be remembred in many other points confessed by some Protestants and denied by other Protestants Now of what force the Argument from the authority or confession of â—n Aduersary is appeareth both from the testimony of the ancient Fathers and the Protestants themselues First then Irenaeus thus writeth hereof Jt is (a) L. 4. c. 14. an vnanswerable proofe which bringeth attestation from the Aduersaries themselues with whom conspireth Nazianzene saying Jt (b) Orat. de S. Basil is the greatest cunning and wisdome of speech to bynd the Aduersary with his owne words Now touching the Protestants acknowledging the same we find Osiander the Protestant thus to write The (c) In Ep. Eucharist confession testimony of an Aduersary is of greatest authority And Peter Martyr Among (d) Loc. tit ce Iudaeis fol. 300. other testimonies that is of the greatest weight which is giuen by the Eneâ—ies Finally D. Whitaker The (e) Contra Bellar l. de Eccles controu 2. q 5. Argument â—ust needs be strong and efficacions which is â—â—ken from the Confession of the Aduersaries And I do freely acknowledg that truth it selfe is able to extort testimonies euen from its enemies Thus much hereof Therefore I here only conclude that as a testimony of a friend against a friend so of an Aduersary in behalfe of an Aduersary is of great force and most conuincing So certaine are those words of Tertullian (f) In Apolog. Magis fides prona est in aduersus semetipsos confitentes quam pro semetipsâ— negantes Animaduersion XIX THere is great difference to be made betweene ProtestaÌ„ts speaking against themselues and yet belieuing the Protestant doctrine and Conclusion touching some circumstances wherof the Confessions are betweene some others who afore were Catholiks and after do defend some one or other point of Protestancy Since their later men do not speake against themselues but in defence of some such Protestant doctrine then newly entertained by them and consequently in defence of their ownâ— opinions And therfore such their authorities are not to ballance equally with the Confessions of the former Protestants Thâ—â— Animaduersion is giuen with reference to Erasmus Cassander Cornelius Agrippa Polideâ—Virgill Nilus and some others euery onâ— of which imbraced some one Protestanâ— Tenet or other though diuers of them after recoÌ„ciled themselues before their deatâ— to the Catholike Church by abandoninâ— their former receaued Innouations Animaduersion XX. CHoose rather to dispute with a Protestant touching matter of Fact in whicâ— may be proued the falshood of the Protestant Religion then touching any Dogmaticall point of fayth or Doctrine as receauing its proofe from the Scripture This I speake not but that the Scripture maketh most clearely for the Catholiks against the Protestants but because your Aduersary in dispute will euer cauill at your exposition of Scripture reducing it in the end against all Antiquity of the Fathers and tradition of the Church to the interpretation of his owne priuate and reuealing Spirit Now in matter of fact your Aduersary is forced to stand to the Authorities deduced from Ecclesiasticall History and other humane proofes And therefore he must either shape a probable if not a sufficient answere to them which he cannot do they wholy making against him euen
God in their prayers tâ— their Princes or kings and to their ownâ— Parents yet with disparity of honour tâ— ech of these And heere is the source oâ— fountaine of the Protestants mistaking who hearing that Catholikes do somtimâ— exhibit part of that externall worship tâ— Creatures which is giuen to God do instantly exclame forth that Papists do commit Idolatry to Creatures Poore men 〈◊〉 commiserate their ignorance who so much mistake the true meaning of Catholike practise herein Animaduersion XXXV THe seuerall different tymes of the firâ—â— comming of Antichrist assigned by ouâ— Aduersaryes do euidently proue that Antâ—christ is not yet come consequently that â—he Pope is not Antichrist as they in the â—oame of their malice do teach For (q) Vpon the reuel in c. 20. Iuniâ—â— the eminent Protestant affirmes that â—ildebrand who was Pope anno Domini â—â—4 was the first Antichrist With whom â—nspireth D. Downeham (r) In his Treatise concerning Antichrist ca. 110. Bullinger (s) Vpon the Apo. sâ—rm 16. p. 198. afâ—rmeth that Antichrist came in the yeare â—63 he therefore tearming that yeare The â—all yeare D (t) In his answ to a Counterfeyt Cath. pa. 30. Fulke and D. (u) In his Synops pag. 100. Willet do â—ace his comming in the yeare 607. and â—ake Boniface the third to be the first Antiâ—â—rist D. Whytaker thus wryteth of this â—oynt saying (x) De Eccles cont â—eilarâ— contr 9â— qu. a. p. 〈◊〉 2. Gregory the great was the â—â—t true and holy Bishop of the Church therâ—â— because our Aduersaries demaund of vs the â—me when he first came in we designe and set â—wne to them the very tyme of his comming â—za (y) Confess General cap. 7. sect 12. teacheth that he came in anno â—40 thus writing of Leo who liued in that â—â—e Leo did clearely breath forth the arroganâ—â— of the Antichristian Sea M. Napper (z) Vpon the Reuelat. â—g 66. asâ—â—ding higher iustifyes Antichrist his comâ—ng to haue been in the yeare 313. so maâ—ing Siluester the Pope the first Antichrist But Sebastianus Francus a remarkable Protestant not content therewith thus auerâ—eth (a) In Epist. de abrogoâ— l. in vniuer omnibus statut â—cclesiast For certaine through the worke of Antichrist the externall Church together with the sayth and Sacraments vanished away presently after the Apostles departure Now meere diametrically and crosse to all the former Protestants teaching that the Pope is Anâ—ichrist Melancthon (b) So is Melancthon alledged by M. Haruey in his Theol. discourse p. 102. Bucer and M. Fox (c) Act. Mon. of the yeare 1676. pa. 53â— do teach that the Turke is Antichrist and according hereto Bucâ—r stileth the Turke (d) Bucer in his lib. Psal quinque Psal 22. fol. 146. 147. ipfissimus Antichristus Thus much touching the disagreement of our Aduersaries in this point Animaduersion XXXVI THe planting of the Christian Religion is England by Ioseph of Arimathia doth afford an vnanswerable demonstration of the truth of our Catholike and Roman Religion Of this point we first fynd that not only S. Bede who did write the History thereof but M. Cambden also recâ—râ—etâ— that the Brittans of Wales were first conuerted to Christianity by Joseph of Arimathia M. Cambden thus speaking thereof Certum (e) In his Brit. pa. 40. 57. est Britannos in ipsa Ecclesiae infantia Christianam Religionem imbibisse he thus further writing Hie floruit Monasterium Glastenburtense c. Here florished the Monastery of Glastenbury which taketh its ancient beginning of Ioseph of Arimathia Thus M. Cambden The same verity is acknowledged by D. Iewell (f) In his Pageant of Popes and D. Fulke (g) In his booke against Hiskins Sanders pag. 561. Secondly we find that D. Jewell confesseth thus the Britans (h) In his Pageant of Popes being conuerted by Ioseph of Arimathia held that fayth at Austins comming he meaning that Austin who was sent by Pope Gregory to plant his religion among vs English In like manner D. Fulke thus writeth hereof The Catholike Britans (i) Against the Rhemish Testam in 2. Cor. 12. with whom Christian Religion had continued in succession from the Apostles tymes would not receaue Austin From which seuerall Testimonies we gather that till Austins comming into England the Religion planted by Ioseph of Aâ—imathia among the Brittans continued vnchangeable without alteration Thirdly we read that the greatest differences of fayth Religion which at that tyme were found betweene the Britan Bishops Augustin are recorded to be these following for S. Bede (k) Beda l. 2. ca. 2. relateth how Austin and the Britan Bishops did meete at a place called in his tyme Augustinâ—zat for conferring of their Religions together the mention of which meeting is in like manner auerred by Holinshead (l) In his great Chronicle of the last Eâ—ttou l. 5. c. 22. and M. Fox (m) Act Mon. printed 1576. pag. 120. who setteth downe S. Austins Answere to the Britan Bishops in these words Si in tribus his obtemperare mihi vultis vt Pascha suo tempore celebreâ—is vt ministerium Baptizandi iuxta morem Romanae Apostolicae Ecclesiae compleatis vt Genti Anglorum vna nobiscum praedicetis verbum Domini caetera quae agitis aequanimiter cuncta tolerabimus That is if you Britan Bishops will obey me in these three things to wit in celebrating Easter day in due tyme in conferring of Baptisme according to the rites of the Roman Apostolicall Church and in helping vs to preach to the English all other matters which you 〈◊〉 contrary to our manners we will tolerate â—â—suster Thus far S. Bede Fourthly and lastly it is confessed by D. Humfrey what Religioâ— Austin brought into England in thesâ— words Jn Ecclesiam (n) Humfred in Iesuit part 2. ras 5. pa. 5. 627. vero quid inuexerna Gregorius Augustinu Onus caeremoniarâ—â— c. intulerunt pattium Episcopale ad sola missarum solemnta Purgatorium c. Oblationeâ— salutaris Hostiae preces pro demortuis c. reliquias c. â—ransubstantiationem c. Nouâ— templorum conscerationes c. Ex quibus omnibus quid aliud quaesitum est quam vt Indulgentiae Monachatus Papatus reliquumue Pontificiae Chaos extruatur Haec Augustinus magnus Monachus a Gregorio Monacho edoctâ— importauit Anglis Thus far D. Humfrey with whom conspiâ—e herein the (o) In the Alphabeticall table of the 6 Century in the fiâ—st Edition at the word Gregory Centurists and (p) Epit. hist Ecclel cent 6 p. 289. Osiander Now from all these premisses I thus collect First that the true Christian Religion was planted in Britany by Joseph of Arimathia who liued in our Sauiours tyme. Secondly that the same Religion remayned pure and vncorrupted at Austins conueâ—ting of England Thirdly that the differences betweene Austin and the Britans were but about two or three small poynts or Ceremonyes Lastly that
Austin did teach in England all the supreme poynts which the Roman Church at this day teacheth Now from all this I inferre that the Church of Rome in Austins tyme teaching papistry as our Aduersaryes stile it was holy agreable the two former points of â—â—eping Easter day and Baptizing with the â—â—tes of Rome only excepted with the fayth and religion which was planted among the Britans by Joseph of Arimathia in the Apostles dayes For it is certaine that if the Britans had not yealded their full consent to those supreme points of our Catholike religion mentioned aboue by D. Humfrey S. Bede would haue beene most ready to record their stifnes and reluctation therein seing he doth not omit to relate their coldnes only in the two former points of ceremonyes So certaine it is that S. Bede had iust reason to conclude this passage with these words (q) Bed l. 2. c. 2. Brieones quidem confitentur intellexisse se veram esse viam Justitiae quam praedicaret Augustinus and therefore not without euident cause D. Fulke affirmeth that (r) In his confutaâ—tion of Purgatory pa. 335. Austin did obtaine the ayde of the Britan Bishops to the Conuersion of the Saxons Thus farre of this argument in vnfoulding whereof I haue beene more long in that it is an vnswerable and most conuincing Demonstation in proofe of the truth of our Catholike Religion Animaduersion XXXVII IT is a dissolute kind of arguing thus to conclude In such or such text of Scripture it is certaine that one parcell of the said text is to be taken figuratiuely Ergo all that text or sentence is to be taken figuratiuely For example we Catholiks do vrge those words in our warrant to bow at the name of Iesus vt s) Phil. 2. in nomine Iesu omne genu flectatur Caelestium Terrestrium Jnfernorum That in the name of Iesus euery knee bow of things in Heauen things in earth and things vnder the earth Now to this our Aduersaryes reply that seing the Spirits infernall or vnder the earth meaning the damned Spirits in Hell haue no knees wherewith they can bow and that the word knee is ascribed to them figuratiuely therefore this whole sentence is to be taken figuratiuely only and not literally and consequently that this text proues noâ— that we ought to bow at the name of Iesus To this we reply that so farforth as any text will beare a literall sense it not beiâ—â— impugned by any other text more literall or by any article of faith so farre it ought to be taken literally and what follows in the same text which necessarily is to be expounded figuratiuely the same we are to expound figuratiuely The weaknes of our Aduersaries former answere is otherwise discouered seeing acording to our Aduersaries former answere we could not alledg that Text in the Apocalyps These (t) Apoc. c. 7. are they who haue washed their robes in the bloud of the Lambe to proue that Martyrs and other Saints of God are saued by the bloud of Christ because seeing in this Sentence there are two Metaphores to wit the word Robes whereby are signified the bodies of the Saints and the word Lambe meaning thereby Christ that therefore it should follow vpon the former ground of answere that the word Bloud should also be here Metaphorically taken not signifying bloud indeed and so excluding the bloud of Christ from our Saluation but some other thing shadowed thereby Yea which is more if this kind of answere were solide we could scarse produce any one Sentence of the Psalmes literally to be expounded of Christ or the Church since that part of Scripture is most luxuriant of Tropes Schemes and other figuratiue speeches And yet we see it is most incongruous to maintayne that any whole Psalme is to be taken allegorically because we find some figures in certaine passages therof Now to conclude this point I add this annotation that it is the iudgment of all chiefe Deuines that the Scripture touching matter of fayth is euer to be vnderstood literally except the literall construction do impugne some other receaued article of fayth or may be explicated figuratiuely by some other more expresse and euident passage of Scripture or lastly that words be so euident for a figuratiue Sense as that in no sort they can be capable of a literall construction Animaduersion XXXVIII OFtentymes the Decrees of the Pope or a Councell are fraudulently vrged by the ProtestaÌ„ts for the first Institution of a thing when indeed the Decree or Councell only teacheth the better execution of some Catholike point afore partly neglected as for example touching confession the vnmaried life 〈◊〉 the Clergy or keeping set tymes of fasting thâ—â— our Aduersaryes heâ—eby suggesting a more reformed execution of the practise of the Doctrine for the first institution of it According hereto we fynd D. Whitaker (u) Whi tak cont Duraeum l. 7. pag. 490. to alledge Innocentius the third Pope of thaâ— name saying Innocentius was the first thaâ— instituted auricular Confession wheras Innocentius only decreed that Confession shoulâ— be more strictly obserued Now that Coâ—fession was generally taught belieued before Innocentius his tyme is euident sinâ— the Centurists do charge Tertullian Cypâ—â— both which liued eleuen or twelue huâ—dreds of yeares before this Innocentius tâ—â— third with teaching the doctrine of Aâ—â—cular Confession Animaduersion XXXIX WHeÌ„ our Aduersaryes do produce eithâ—â— Popes Decrees or generall Councels for thâ— impugning of some Catholike point be â—â—refull to obserue First that particuâ—â—â— Councells or Councells Schismaticall thâ— is such as are not confirmed by the Popes authority be not obtruded vpon you for true generall Councells For thus they vrge the Councell of Constantinople against Images consisting indeed of many Prelats but neither celebrated or coâ—firmed by the Popes Authority Secondly note that the point vrged doth concerne Doctrine of fayth and not matter of fact touching which â—â—ter point it is granted that a Councell may alter its Decrees vpon better later Information Thirdly that the Canon produced out of the Councell doth immediatly concerne the Doctrine it selfe of some Artiâ—le of fayth then supposed to be broght in and not the name only to be imposed vpon the same doctrine afore belieued as it hapned in the Councell of Lateran touching the word Transubstantiation The doctrine thereof being confessedly belieued many ages afore for this Councell of Lateran was â—n the yeare 1060. whereas as is aboue said D. Humfrey chargeth S. Gregory S. Austin who liued seuerall ages before this Councell for bringing into England the doctrine of Transubstantiation Yea (*) In the Treatise attributed to Visinus intituled Commone factio 〈◊〉 asdam Theologi de S. Caena pag. 211. 228. Vrsinus the Protestant insimulates Theophilact Damascene more ancient then the former Fathers within the same doctrine of Transubstantiation Animaduersion XL. WHen we produce the ancient Fathers â—gainst the Protestants their accustomed thiffe is
to make an Opposition betweeâ— the Scripture and the Fathers maintaining that to follow the iudgment of the Father is to reiect and abandon Scripture thâ—â— themselues are to be pardoned for prefeâ—ring the Scripture before the Fathers Bâ— to this you mâ—y answere that seeing tâ— Fathers do vrge admit and reuerence tâ— Scripture in as high a degree as the Protâ—stants do the mayne question and douâ—â— here is not whether the Scripture is to 〈◊〉 aduanced aboue the Authority of the Fâ—thers which we all Catholikes do fuâ—â— acknowledg should be but only Whethâ—â— the Fathers or the Protestants do more truly expound the Scripture Animaduersion XLI THe Fathers haue many aduantages aâ—â— priuiledges for interpreting of Scriptuâ—â— and for true or perfect fayth of which tâ— Protestants are altogether depriued Firâ—â— the Fathers liued neare to Christ some coâ—uersing with his Apostles others in succeâ—ding ages and therefore more easy it wâ—â— for them to know what exposition wâ—â— then deliuered of the Scriptures and whâ—â— fayth was first preached Add hereto thâ—â— the very practise of their Religion then 〈◊〉 â—â—d the Church then remayning by the â—cknowledgment of our Aduersaries in her â—â—rity of fayth serued as a Comment to â—hem of the Scriptures Secondly diuers of these Fathers euen â—rom their Mothers breasts did suck those â—ongues wherein a great part of the Scripâ—ure was written And therefore they were â—uch aduantaged for picking out the true â—eaning thereof whereas our Aduersaries â—nowledg of the said tongues is gotten onâ—y by Art and Industry which euer subscribes to Nature Thirdly the Fathers deliuered their senâ—ence and interpretation of Scriptures many â—ges before the points of fayth Doctrine 〈◊〉 for which they were vrged were euer brought in question or doubt and therefore what they writ was free from all partiality of iudgment they not knowing what Innouations were to rise in these our dayes Our Protestant Ministers their â—emporall states being wholy interessed â—herein must now of necessity shape the construction of the Scriptures to the maintenance of the Religion now introduced The Fathers though writing in seuerall ages seuerall tongues vpon seuerall occasions do notwithstanding vnanimously conspire together in their writings for non est Deus dissensionis sed pacis and if any one by chance did vary from the rest he was reprehended by them But the Protestants are so contrary in their writings in maintayning meere contradictory and opposite doctrines as is most wonderfull to obserue of which point who seeeketh further to be satisfied let him peruse such bookes as are lately written vpon that subiect The Fathers did cut of all lets and impediments which might hinder either Deuotion or study Hence it is that they imbraced perpetuall Chastity contemned all riches Honours chastized their bodies with fasting prayer and other spirituall disciplines How far different our ProtestaÌ„t Doctours are from such courses I leaue to the world to iudge The Fathers I meane diuers of them did worke many true and stupendious Vide Cyprian serm de lapsis Ambr. de obitu Satyr c. 7. Optat l. cont Donat. Aug. de Ciuit. l. 22. Chrysost cont Gentiles Eusebius l. 7. c. 14. Miracles which gift of exhibiting Miracles God bestoweth only vpon them who are gracious in his sight and who truly serue him But no man can serue God truly with a false fayth The Protestant Doctours neuer yet wrought any one Miracle in confirmation of their Fayth the euidency of which point appeareth from the liberall Confession of the Protestants themselues For D. Fulke thus acknowledgeth Jt is (y) Against the Rhemish Testam in Apoc. c. 13. knowne that Caluin and the rest whom the Papists call Arch-Heretiks do worke no miracles to whose confession D. Sutcliffe subscribeth saying We do (z) In his Examen of D. Kellisons Suruey printed 1606. p. 8. not practise Miracles nor do we teach that the truth of Doctrine is to be confirmed with miracles The Fathers I speake of diuers (a) As Ignatius Polycarpus Cyprian and others of them for professing only their Christian fayth and religion haue endured with inuincible courage and immoueable resolution which they could neuer haue done but only through the particular assistance of the Holy Ghost most exquisite tormeÌ„ts yea Martyrdome it selfe of whom it may be truly said Paradisi clauis sanguis Martyris Our Sectarie Doctours excepting some Mechanicall and ignorant fellows burn't for their obstinacy in Queene Maries tyme are so far from suffering any pressures for professing their fayth as that most of them haue made their Religion a ladder to clyme vp to worldly preferments they by it only enioying as through want of its losing riches honours other such temporall aduancements The Fathers of the Primitiue Church did represent the body of the whole Church of Christ in those tymes For of necessity it must be granted that all the seuerall members of the Church of God did belieue and practise the same Religion which Gregory Theodores Austin Jerome Chrysostome Epiphanius the Gregories the Cyrills Basill Ambrose Hilary Optatus Cyprian Irenaeus Ignatius and the like did teach since in them according to the seuerall ages wherein they liued those words of the Apostle were fulfilled (b) Ephes 4. Christ hath placed iâ— his Church Pastours and Doctours c. Now all this granted it doth ineuitably follow that if the Fathers of those seuerall ages did iointly erre in their interpretation of Scripture and doctrine of fayth and beliefe resulting from thence that then the whole visible Church of Christ did damnably erre in fayth during all those ages but this mainly crosseth both the command as also the promises of Christ the first in those words Dic Ecclesiae (c) Math. 18. the second in that sentence Behould I am with you all dayes euen to the consummation of the world for neither wold Christ euer send men to a false Church nor can he be said to be euer with his Church if he suffer it to professe for many ages a false and erroneous fayth nor vpon such a supposall could the Church be truly stiled Columna (d) 1. Timoth 3.9 firmamentum veritatis Lastly the more learned Protestants do ascribe all Excellency to the Primitiue Church for purity of fayth and consequently to the Fathers and Pastours of the Church of those tymes for thus we find them to write Kempnitius thus sayth We (e) Exa Concil Trid. part 1. pag. 74. doubt not but that the Primitiue Church receaued from the Apostles and Apostolicall men not only the Text of Scripture but also the right and natiue sense thereof D. Iewell The primitiue (f) In his defence of the Apology Church which was vnder the Apostles and Martyrs hath euer beene accounted the purest of all others without exception Finally to contract this point D. Bancroft heretofore the Archbishop of Canterbury thus writeth touching Caluin and Beza For M. Caluin (g) In his Suruey of the pretended
as gold and Spirituall or single life as dung We further teach and commend Voluntary Pouerty the contrary to which doctrine D. Willet teacheth in these words He (4) Willet in Synops pag. 245. is an Enemy to the glory of God who changeth his rich estate wherein he may serue God for a poore So iust reason had S. Edwin Sands a most forward Protestant thus to write euen out of his owne experience in Trauell Let the (m) In his relation of Reâ—igiâ—ns Protestants looke with the eye of Charity vpon those of the Papacy and they shall find some excellent Orders of Gouerment some singular helpes for increase of Godlines and Deuotion for the Conquering of sinne for the profitting in Vertue Thus far for a tast whether the Catholike Religion or the Protestants do more enclyne a Man to Vertue or Vice Animaduersion LXVI IT is granted by our Aduersaries that Austin Ierome Epiphanius c. and the rest of the Fathers of those ages were maintayners of Papistry as they call it And according hereto we find Luther to say I (n) Luth tom 2. contra Regem Angliae fol. 344. regard not if a thousand Austins stood against me of Jerome he thus writeth Jn the (o) In Colloq Mensal de Patrib lib. de seruo arbitrio writings of Jerome there is not one word of true fayth in Christ and perfect Religion Finally he thus concludeth The (p) Luther vbi supra Apology of Philip Melancthon doth far exceede all the Doctours of the Church yea euen Austin himself Well I noâ— infer from all this that all the Articles of our Catholike Religion were belieued in the dayes of Tertullian Origen and Cyprian all which three Fathers liued presently after the Second Age. Thus I dispute Austin (q) Austin against Origen in Haeres 43. against Tertull in Haeres 86. against Cyprian in tom 3. lib. de Baptism 2. cap. 7. See also Ierome in lib. contra Iouinian Vigilanm Epipha l. de Haeres Jerome Epiphanius and others did write against Origen for his teaching that the Deuills in the end should be saued against Tertulliâ—n for denying second mariages against Cyprian for his maintayning Rebaptization Now here I insist Yf Origen Tertullian and Cyprian had dissented from Austin Jerome Epiphanius and other Fathers in those Catholike Articles wherewith they are truly charged by the Protestants then without all doubt Austin Ierome and the rest would in their Catalogues of Heresies and other their writings haue as well registred other their opinions for Heresies in which Origen Tertullian and Cyprian had dissented from them as they did register the three foresaid Heresies But no such condemnation is extant in their writings from which consideration we ineuitably conclude that what Articles of our Roman Religion were taught by Austin Ierome and the rest of those ages writing of the Heresies of those tymes all the same Catholike points were also indifferently taught and maintayned by the foresaid most ancient Fathers Origen Tertullian and Cyprian Animaduersion LXVII WHereas some of our Aduersaryes labour what they can to keep entercourse with the auncient Fathers knowing that it is a foule blemish to their Religion absolutely to break with them and that therupon they endeauour to detort diuers of their authorityes against our Catholike fayth therefore for the better preuenting in generall of all such misaplyed testimonyes I haue thought good to set downe these ensuing Premonitions The first that seeing the Fathers could not foresee what Opinions of fayth would ryse in these tymes that therefore they could not wryte of all things now questioned so distintly and clearely as now could be wished And touching the Fathers impossibility hereof It is acknowledged by (r) Beza in Epist. Theolog. Epist. 82. p. 382. Kempnitius Exa part 1. fol 80. D. Whyte in his way to the true Church Preface to the Read Sect. 7. Beza Kempnitius D. Whyte and other Protestants Now therefore it cannot be expected with any shew of Reason that the Fathers should condemne most articulately fully punctually or ex professo euery poynt mantayned by the Protestants at this day The second Obseruation That we are to vnderstand any obscure saying of a Father agreably to his more many playne and more cleere sayings And mâ—ch more then that we ought not to insist vpon any seeming doubtfull saying against many more which are plaine and for such confessed And therefore Snecanus the Protestant sayth well herein in these words touching the authorityes alledged out of Tertullian It is (s) Snecanus Method descript pag. 424. fitting that the fewer be vnderstoode by the more and lest one speecâ— should ouerthrow many that one is to be expounded according to all rather then against aâ— Which assertion is most true grounded euen vpon force of Reason The third Obseruation That we ought to vnderstand the Fathers doubtfull Saying according to the then common receaded Opinion of the other Fathers This caution is obserued precisely by S. Austin For whereas Iulianus the Heretike to proue that Children were without Originall Sinne obiected this sentence out of Saint Chrysostome We baptize Jnfants though they haue no sinnes S. Austin teacheth how to vnderstand this obscure sentence saying Jntellige (t) Austin com 7. contra Iulian. Pelag. lib. â— c. 6. propria vnderstand it of sinnes of their owne or actuall and there is no contention But thou wilt say why did not Chrysostome add this word Propria The reason was because Chrysostome disputing in a Catholike Church he thought he should not be otherwise vnderstood No body was then troubled with such a Question you not as then wrangling he spake securely Thus far S. Austin The fourth obseruation We ought according to our Aduersaries owne rule to distinguish when a Father writeth Doctrinally and Dogmatically or sententially and ex professo from that which the same Father writeth Antagonistiâ—è and in heate of dispute For that in this later kind the Fathers speaking ad personam and being more attent and busied how to conuince and ouercome their Aduersaries then alwaies precisely obseruant or circumspect of their manner of speaking which they neuer doubted would be vnderstood otherwise then according to the Catholike receaued sense their meaning may the more colourably be mistaken According hereto some of the ancient Fathers writing against Pelagius and his Sect who ascribed ouermuch to Free-will did not perhaps so fully dispute in the defence of the Catholike Doctrine of Free-will as they might haue done This course the Fathers did sometimes take of which the (u) Kemp nit Exa part 1. fol. 80. D. Humfrey in Iesuitism part 2. rat 5. Protestants make aduantage that thereby they might the more easely conuince their Aduersaries Heresy resting so much on the contrary syde The fift obseruation which in part conspireth with the former The Fathers somtymes in a Rhetoricall and amplifying manner do vse certaine transcendent speeches as also some more moderate Catholikes
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
Prouince c. hath the bynding force of a Law or Precept And yet the same custome once ceasing the bond of all authority produced in defence of the said custome doth also cease 3. Thirdly In the allegation of any authority for Communion vnder both kinds we are diligently to obserue whether the same maketh mention of Formes or kinds to wit of bread and wyne or only of the things contained vnder the said kinds to wit the Body and Bloud of Christ. For in the examples of the first we shall seldome or neuer find any one which importeth a Precept or Necessity And though of the later innumerable authorities may be brought yet they are all impertinent seeing the Body and Bloud of Christ are as truly receaued vnder either kind alone as vnder both And the Precept in that Case determineth only the thing and not the Kind 4. Fourthly diuers authorities alledged for Laicall Communion vnder both kinds are vnderstood only of Spirituall not Sacramentall receauing 5. Fiftly though the Fathers sometimes signify the Communion to be most complete and perfect when it is administred and receaued vnder both kinds in regard that the effects thereof are more liuely expressed yet this perfection is but only accidentall and therefore from hence cannot be inferred a Precept or Necessity For for example innumerable thâ—ngs there are which accidentally would conduce to Grace and Saluation which yet do not fall vnder any bond or Command 6. Sixtly the Fathers sometimes reprouing such as abstayned from the Chalice do only speake against the Manichees and some other Heretikes who vpon a certaine superstition abhorred Wyne as foolishly thinking it to be the gaule of the Deuill as S. Austin (k) Austin de â—aeres cap. 46. relateth and withall denied Christ our Sauiour to haue had true bloud which nothing concerneth this our Catholike Doctrine 7. Seauently which is greatly to be noted that whereas the only point iâ— Controuersy is whether Christ our Sauiour gaue absolute command not only to Priests but also to the Laity to receaue vnder both kinds As also whether the Primitiue Church did vniuersally for tyme place and as matter of necessity obserue the same yet no one testimony of Scripture or Doctour can be produced either expressely or by necessary consequence affirming the same 8. Eightly and lastly admit any authority could be produced from a Doctor moâ—â— ancient and learned which expressly and iâ— direct termes should contradict our Catholike Doctrine yet the same with any maâ— of iudgment and vertue could beare 〈◊〉 force against the infallible Decrees of Oecâ—menicall and Generall Councells of Godâ— Church Seeing not the Church vnto thâ— Doctours but the Doctours and their wrâ—tings ought and are to be submitted to thâ— Church And this obseruation hath iâ— waight and force in many other points 〈◊〉 Controuersies Thus far touching the seuâ—rall obseruations concerning Communiâ— vnder both or one kind only Animaduersion LXXVII THat sentence of Chrysostome is most truâ— Prout (l) Homil 33. in act Apost Haeresiarchae nomen ita Secta vâ—catur To whose iudgment herein D. Fâ—â— subscribes in these words Surely (m) Of the Church l. 2. c. 9. it is 〈◊〉 â—o be denied but that the naming after the name of Men was in the time of the primitiue Church peculiar and proper to Heretiks and Schismatiks Which sentences do deadly wound the Innouatours of these tymes who take their Denomination from Luther Swinglius Caluin c. And so for distinction sake they are termed Lutherans Swinglians Caluinists c. as signifying thereby that they take their doctrine and fayth from those particular men Neither can our Aduersaries retort vpon vs this Argument by saying that the Word Papist is imposed vpon vs. This proueth nothing seeing as in those ancient Heretiks I meane the Arians Entichians Manichees so in our Sectaries to wit the Lutherans Swinglians Caluinists c. these names are giuen only out of necessity to distinguish their doctrines from all other doctrines But now the name Papist was â—oyned but lately by Luther and this not out of necessity but of reproach our fayth â—nd Doctrine being acknowledged to haue â—eene in the world many hundred yeares before Luthers tyme. Againe the word Papist is not restrayned to any one Pope or to any peculiar Doctrine taught by the present Church of Rome but it is indifferently extended to all Popes and to all the Doctrines taught by the said Popes And 〈◊〉 for the names of Franciscans Bernardins c. in the Catholike Church it is cleare that these Names are not imposed for change of Fayth but only for Institution of seuerall Degrees of a Vertuous and Religious Life Animaduersion LXXVIII IN any notable change of Religion these things following are to be demonstrated or pointed out First the Authour of such a change as aboue is intimated Secondly the New Opinion or Doctrine Thirdly the tyme in which this new Doctrine was broached Fourthly the place in which it was taught Fiftly and lastly the Persons who did oppugne and resist this New Doctrine at its first appearance None of all which circumstances can be shewed concerning our Catholike Religion since the tymes of Christ and his Apostles But all these Circumstances can be made playne and discouered in the Protestant Religion therfore it demonstratiuely followeth that the Catholike Religion is the sole ancient Religion first vnchangeably proceeding from the Institution of our Sauiour that Protestancy is but Innouation and Nouelty as but lately receauing its being from some other particular Innouatours Animaduersion LXXIX NO Protestant hath more laboured to search into the change of our Catholike Religion then D. Whitaker hath done who insisteth in diuers particular Catholike Doctrines vndertaking to shew by whom as Innouations they were first brought in Therefore I will touch all his Instances shewing them to be more ancient euen by the Confession of other learned ProtestaÌ„â—s then the persons or tymes to whom they be ascribed by the said D. Whitaker Only for greater breuity I will content my selfe with one only acknowledgment insteed of many of one learned Protestant in ech example To begin D. Whitaker sayth 1. It is (n) D. Whitak Cont. Duraeum l. 7. pag. 480. manifest that who first deliuered Purgatory for a certaine Doctrine was Gregory the Great But against this bare testimony I oppose the acknowledgment of D. Fuâ—ke thus writing (o) In his Confutation of Purgatory p. 36â— pag. 303. 303. Tertullian Austin Cyprian Ierome all more ancient then Gregory the Great and a great many more do witnes that Sacrifice for the Dead and consequently the doctrine of Purgatory is the Tradition of the Apostles (p) Whitak contra Duraeum p. 490. Secondly D. Whitaker sayth Innocentius the third was the first that instituted auricular Confession for Necessary This Jnnocentius liued in the yeare 1200. To free this Pope the (q) Centurists Cent. 3. c. 6. col 127 Centurists speaking of the ancient Churches
and Religion Animaduersion LXXXVI STriue to be more conuersant and ready if oportunity will not suffer you to be ready in all in such Controuersies which consist in practice as about Praying to Saints Jndulgences worshipping of Images Adoration of the most B. Sacrament Communion vnder one kind c. then in others which test only in beliefe and Speculation seeing the vulgar Protestant soonest taketh exception against these former and will expect greater satisfaction from you in them Because these being subiect to their sense in regard of the daily practise of them come neeâ—est within the compasse of their narrow Capâ—city are by them often charged through the calumny of their chiefe Maisters abusing their Credulity with many supposed abuses Whereas other points of Fayth which consist chiefly in Theory and speculation are further remoued from their apprehensioÌ„s and consequently they are least intangled with the doubts thereof Animaduersion LXXXVII TOuching those Articles or Controuersies which chiefly rest in speculation be well traualled in the Question touchiâ—â— the Jnfallibility of Gods Church as also 〈◊〉 that other Question That the Scriptuâ—â— without the Churches attestation cannot proâ—â— it selfe to be Scripture and that all points of beliefe do not receaue their proofe from Scriptuâ—â— alone seeing these two Controuersies potentially include most of all other Controuersies within themselues Also be most reâ—dy in the Question touching the continuâ— Visibility of the Protestant Church seeing tâ—â— Protestants must seeke to proue thâ—â— Church euer to haue beene Visible if thâ— will auer it to be the true Church of Chriâ—â— Whereas indeed you shall find euen by tâ—â— Confession of his owne Brethren as is eâ—â—â— where in this Treatise made cleere that tâ— Protestant is not able to instance for maâ— Centuries and Ages together so much a the being but of one Protestant Animaduersion LXXXVIII THere is scarsly any one Argument oâ— Credibility which more strongly and irrâ—pliably proueth the Antiquity and thereâ—â— the truth of the Roman Religion and the Nouelty and latenes of Protestancy and consequently the falshood therof then this following There cannot be alledged any one Protestant speaking of such Protestants as are out of Controuersy and acknowledged for such both by the Catholikes and Protestants who was not either in himself or in his forefathers first a Catholike and who by dogmatizing some Protestant Opinions afore neuer generally taught did separate himself depart from the Catholike Church afore then in Being Of which sort of men those words in S. Iohn are vnderstood Exierunt (t) 1. Ioan. 1. ex nobis the very stampe or signature of Innouatours in doctrine This Assertion is most true And to exemplify it in the chiefest Protestants or maintayners but of some points of Protestancy I meane Luther Swinglius Ochinus Ierome of Prage Waldo Wicleffe Albigenses Berengarius and to rise to the Heretikes of higher tymes as Acrius Iouinian Manicheuâ— and the rest it is certaine that all these wâ—re Originally Catholikes and by introduciâ—g of some Nouelismes did depart from the Catholike Church That all these and all such others as might be alledged were originally Catholikes is demonstratiuely proued from the implicite Confessions of the learned Protestants themselues acknowledging the Inuisibility of their owne Church for so many ages together Thus for example writeth Sebastianus Francus the Protestant as aboue is sâ—ewed For (u) In Ep. de abrogandis in vniuersum omnibus Statut. Eccles certaine through the worke of Antichrist the externall Church together with the fayth and Sacraments vanished away presently after the Apostles departure and that for these foureteene hundred yeares the Church he meaning his owne Protestant Church hath not beene externall and visible with whom agreeth D. Fuâ—ke saying The (x) Fulke in his answere to a CouÌ„terfeyte Cathol p. â—i Church decâ—yed immediatly after the Apostles dayes Furthermore to enlarge my selfe in the Protestants Confession herein M. Perkins the Protestant sayth thus Before (1) Perkins in his Exposition of the Creed p. 400. the dayes of Luther for the space of many hundred yeares an vniuersall Apostasy ouerspread the whole face of the earth and that our Church was not then visible to the world M. Napper in like manner thus writeth God (2) Napper vpon Reuel in c. 11. 12. l. 2. c. 2. p. 25. hath withdrawne his visible Church from open assemb ies to the harts of particular godly men c. during the space of 〈◊〉 hundred sixty yeares the true Church abyding â—â—tâ—nt inuisible But M. Brocard conâ—esseth further in these words During (3) Broc vpon the Reuel p. 1â—0 euen the second and third age meaning after Christ the true Church of God and light of the Gospell was obscured by the Roman Antichrist himselfe I â—ill here conclude with D. Downam thus aueâ—ring The (4) D. Down lib. de Antichrist Generall defection of the Visibâ—e Church foretould 2. Thessal 2. begun to worke in the Apostles tymes So luxuriant are the Protestants in confessing the Inuisibility of their owne Church for many ages together So as we see that by the Confession of these learned Protestants it is cleere that all the former alledged Protestants or any others which could be though falsely suggested for such were Originall Catholikes Now I hence conclude that if on the one syde it be proued that euery Protestant did Originally come out and departe by venting of some Protestanticall Positions from our Catholike Church afore enioying a Priority of Being and that on the othersyde our Aduersaries cannot shew any visible Society of men professing the true Christian fayth from which as more ancient the present Roman Religion departed as it is impossible for them to do I say I hence conclude that our Catholike fayth is most ancient and therefore true and Protestancy in respect thereof but late Innouations and therefore false Animaduersion LXXXIX I Will here rest in some Animaduersions touching the Doctrine of the Reall Presence And touching the saluing of the Difficulties thereof we are to recur to Gods Power which may in part be explicated in these ensuing Propositions The first Proposition God is able to do euery thing which Mans vnderstanding is able to conceaue The Reason hereof being in that Ens Verum in generall are the Obiects of our mind and therefore what may be conceaued or vnderstood may really exist and consequently be performed The second proposition All Christian Philosophers affirme that not only things which man is able to apprehend in his mind but also many other things incomprehensibâ—e in mans vnderstanding God can effect forseing say they that Totum Ens is Intelligible and to be conceaued and that which is not Ens cannot be conceaued and that the imbecility of Mans vnderstanding is such that it supposeth many things cannot exist or be and consequently cannot be apprehended by the vnderstanding which may indeed exist and so may be performed by God Therefore say they that things incomprehensible in
Damnatioâ— And D. Whitaker thus auerreth It (h) Controuers 2. q. 5. cap. 9. is false that Hereticall and Schismaticall Churches are true Churches Thus far of our Aduersaries excluding Papists Anabaptists Arians Heretikes and Schismatiks from the Protestant Church and not acknowledging them to be members thereof nor their Doctrines Protestancy Now we will obserue what change and mutability of iudgment herein our Aduersaries shew at other tymes in willingly embracing all these former sort of men and some others also as good Protestants and in state of Saluation And first of the Papists Luther sayth In (i) In Ep. contra Anabapt the Popery there is true Christianity yea the Kernell of Christianity many pious great Saincts M. Hooker (k) L. Eccles Pol. 3. c. 1â—8 we gladly acknowledg them of Rome to be of the family of Iesus Christ and M. Bunny we (l) In his Treatise of pacification sect 18. are no seuerall Church from the Papists nor they from vs. The Anabaptists are admitted for good Protestants by Oecolampadius saying (m) L. 2. Ep. p. 63. Baptisme is an externall thing which by Law of Charity may be dispensed with And D. (n) In his answere to the Protest Apol. l. 4 cap. 3. sect 10. Morton we Protestants iudge the state of the Anabaptists not to be vtterly desperate The Arians are acknowledged by M. Morton to be of the same Church of which the Protestants are and he giueth his reason in these words Because (o) In his booke of the kingdom of Isâ—ael and the Church pag. â—4 the Arians hould the foundation of the Gospell And M. Hooker seemeth to intimate the same in these words The (p) Eccles Pol. lib. 4 p. 181. Arians in the reformed Churches of Poland c. hereby insinuating that those Protestant Churches of Poland did acknowledg the Arians to be members of their Church Of Idolaters M. Hooker thus fauorably writeth Christians (q) Eccles Pol. l. 3 pag. 1â—0 by externall profession they are all whose marke of recognizance hath in it those things which we haue mentioned yea although they be impious Idolaters wicked Hâ—tikes c. Infideâ—ls are also in our Aduersaâ—â—â— iudgments mâ—mbers of a sauing Churchâ— fayth for thus writeth Swinglius Ethâ—â—â— (r) Swingl Ep Oecolam l. 1. p 39 si piam mentem domi fouerit Christianus 〈◊〉 etiamsi hristum ignoret And hereupon Sâ—â—glius concluâ—eth that (s) Swingâ— tom 2. fol. 118. 559. Hercules Socrates â—ristides are now in Heauen as is in anothâ—â— place shewed Finally the Protestants are 〈◊〉 courteous as that they are content to â—â—corporate Antichrist within their Church 〈◊〉 state of Saluation This I thus proue I◠〈◊〉 ouermuch knowne and diuulged that mâ—ny Protestants do teach with full moutâ— that the Pope is Antichrist Now then let 〈◊〉 see how at other times they write of hiâ— whom they hould to be Antichrist and 〈◊〉 Religion Antichristianity Here then we fâ—â—â— D. Whitaker thus to acknowledg I will (t) D White in his answere to the first Demonstration of D. Sanders not say that from the tyme that Papistry begâ—â— to be Antichristianity the Popes themseâ—â—â— haue beene all damned And yet D. Whitaker 〈◊〉 where confidently auerreth the Pope to be Antichrist In like sort M. Powell hath the like sentence saying I will (u) In his answere to the last Demonstration of D. Sanders in no wise say that all the Popes from the tyme that papistry was first reuealed to be Antichristianity aâ—â— damned Thus much of this point whereby we may discerne the wounderfull and vnheard mutability of our Aduersaries Iudgments touching who are Protestants and Professours of that Church wherein a man may be saued A demonstration vnansâ—erabâ—e â—â—le and irrepliable to proue that the Proâ—â—â—â—ant Church and fayth such as these forâ—â—r men do restrayne or enlarge it is 〈◊〉 capable of Saluation And how then can Christian know if he will rely vpon the â—â—gments of Protestants herein to what 〈◊〉 of Protestants or within what Church 〈◊〉 may range himself for the Saluation of 〈◊〉 Soule Animaduersion LXXXXVIII â—N that there are many Catholike Articles the which the Iewes before the comâ—ing of Christ did belieue therefore it folâ—â—weth euidently that the said Articles canâ—ot be reputed to be Innouations or lately â—â—uented Doctrines but as ancient as the â—ymes before our Sauiours Incarnation I â—ill exemplify in some The Booke Eccleâ—â—asticus admit for the tyme it be not Scripture speaketh directly of our Sauiours â—â—scending into Hell in those words where it â—s said in his person I (x Eccles 24. will pierce through â—â—e sower parts of the Earth J will looke vpon all such as be a sleepe and will lighten all them that â—â—ust in the Lord A saying so pertinent for proofe of Limbus Patrum that D. Whitaker (y) Contra Duraeum l. 8 pag. 5â—7 acknowledging the true sense thereof auoydeth it by saying the Booke is not Canonicall which at this present is impertiâ—ent since here I seeke only to proue the â—â—uth of diuers of our Catholike points as being belieued by the Ancient Iewes before our Sauiours tyme in their writings whether Canonicall or not Canonicall Touching Prayer for the Dead It is warranted by the example of Iudas (z) Machab 2. Machabaeus the true seruant of God as also is taught by Rabbi Simeon who liued before Christ and diuers other ancient Rabbyes Rabbi Simeon thus writing of such as are temporally punished after this life After (a) In lib. Zoar. in cap 13. Genesis they are purged from the filth of their sinnes then doth God cause them to ascend out of that place Touching Gods Induration or hardning of Pharaos hart the Iewish Rabins so conspire in affirming with vs the same to be by Gods permission only and not by his working that Peter (b) Peter Martyr in Epist. ad Roman c. 9. Martyr and Munster (c) Munster in Annot. in Exod. c. 7. do accordingly acknowledg this Exposition Concerning Freewill that place in Eccâ—esiasticus (d) Ecclesiast 1â— to wit Say not thou he hath câ—â—sed me to erre Yf thou wilt thou shalt obserue the Commandements He hath set water and fyre before thee stretch out thy hand to which thou wilt Before man is life and death Good Euâ—â—â— what lyketh him shal be giuen him This testimony I say is so euident for Freewill that D. Whitaker in answere thereto reiecteth the authority saying De loco (e) In resp ad ras Camp rat 1 p. 25. Ecclesiasticiparùm laboro c. J make small account of Ecclesiasticus Philo the learned Iew who liued in Christ his tyme thus writeth Man (f) Philo in lib. quod Deus fit immutabelis hath Freewill to which purpose is extant the Oracle in Deuteronomy I haue placed before thee Lyfe and Death Good and Euill chuse Lyfe Concerning Angells Saints the Booke of Tobias written before Christ is so playne (g) Tob.
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
decerped out of that Booke heretofore mentioned commonly called The Protestants Apology of the Roman Church Animaduersion CXV IF any man should yet rest vnsatisfyed be persuaded that this imaginary change of fayth in the Roman Church should happen within the Interstitium of the foure hundred forty yeares and the last thousand yeares which mid-tyme only containeth one hundred and sixty yeares as is in the three former Animaduersions aboue shewed then for the greater satisfaction of such a Man I present to him as an Appendix to the three last Animaduersions this obseruation and point following It is this Yf we consider either the plurality of our Catholike Articles or the incompatibility which diuers of them beare partly to our outward sense partly to mans naturall propension or the diuersity of Countryes and Nations in Christendome most remote one from another all which our said Catholike Religion is acknowledged wholy to possesse at the later end of the sixt Age or Century I say if we consider all these different circumstances the tyme of the said one hundred sixty yeares within which most Protestants do teach this change did happen is infinitly too litle and wholy disproportionable so as that within the compasse thereof so great a change alteration should be wrought especially in such an admirable manner that whereas in the beginning of the said 160. yeares it is auerred by the Protestants that not any one point of our Catholike Religion was then taught as is aboue mantayned by them in acknowledging the purity of the fayth of Rome to continue vnto the beginning of the said 160. yeares yet that at the end of the said 160. yeares it should so ouerflow all Christendome with such a violent streame as that no sparke of Protestancy supposing it were afore professed or any other religion did remayne in any one Country or other but that all was wholy extinct Such an Imaginary change and alteration in Religion I say as this is more then stupendious and wonderfull and such as since the creation of the world neuer afore happened I further add hereto that since the Heresies of the Nestorians Pelagians Donatists Monothelites all which did spring vp within the compasse of this foresaid 160. yeares are particulatly recorded by S. Austin (b) Austin l. de Haeres Haeres 88. 89. yea also by the (c) Centurists Cent. 16. Col. 312. Centurists how then can we dreame that any points of our Roman Religion were first introduced as Innouations and yet no record of them to remayne in any History whatsoeuer Furthermore for the close of all I add that in or which is more strange next before the beginning of the said 160. diuers Articles of Protestancy were condemned for Innouations as the deniall of prayer and offering vp sacrifice for the Dead and of appointed fasts as singular Noueltyes in Aerius as Austin witnesseth Haeres 53. In like sort the Deniall of Praying to Saincts and worshipping of Saints Relicks was condemned in Vigilantius as Ierome recordeth l. contra Vigilant c. 2. 3. The deniall of Priests power in remitting of Sinne condemned for Nouelty as the Centurists confesse Cent. 4. col 254. The like may be said of most other points of Protestancy condemned as Noueltyes either a litle before or within the compasse of the foresaid 160. So euident it is that no articles of our Catholike fayth were brought in as Innouations during the said period of 160. yeares Animaduersion CXVI WHereas the Protestants do affirme a beginning though most ancient of diuers points of our Roman Catholike Religion and that we Catholikes take aduantage of such their acknowledgments yet cannot they with true reason thus reply against vs You admit the authorities of the Protestants granting for so many ages the antiquity of the present Roman Religion in such and such points of fayth Therefore you are by force of reason to admit their like authorities in saying that at such a tyme and not before those your Popish Articles were first taught for seing both these points are deliuered by the Protestants in one and the same testimony or sentence why should the one part be vrged by you for true and the other reiected as false To this I answere that our Aduersaries expect herein from vs more then in equity can be demanded My reason is this In the authorities of this Nature produced from our Aduersaries writings we are to distinguish and seuer that which the Aduersaries grant in behalfe of vs from that which they affirme to their owne aduantage what they grant for vs against themselues so far we are to imbrace their authority seeing it may be presumed as is in this Treatise elswhere intimated that ordinarily no learned man would confesse any thing against himselfe but what the euidency of truth enforceth him thereto But what our Aduersaries affirme in fauour of their owne cause and against vs there we are not to stand to their authority since no man is to be a witnesse in his owne behalfe and it may be well and probably presumed that such their Sentence proceedeth out of their owne partiality of their cause and iudgment Animaduersion CXVII THe Apostle foretelleth vs that Pastours (d) Eph. 4. and Doctours are to be in the Church to the Consummation of Saints till we all meet in vnity of fayth that is as D. Fulke (e) Fulke against the Rhemish Testam in Ephes 4. truly interpreteth for euer which Pastoâ—rs Doctours prophecyed by the Apostle shall as the said D. Fulke further auerreth alwayes (f) Fulke in his answere to a Counterfeyte Catholike pag. 11. resist all false Opinions with open reprehension With whom conspires D. Whitaker herein saying The (g) Whitak contra Duraeum l. 3. pag. 240. preaching of the word within which is necessarily included the impugning of all false Doctrines doth coâ—stitute the Church the want thereof doth subâ—erit it According hereto we also thus read in Esay (h) Esay â—â— Vpon thy Wals O Jerusalem I haâ—â— appoynted watch men all the day al the nighâ— for euer They shall not hold their peace Now heare I thus vrge Can any reasonable man thinke that whereas the Protestants teach that the Papists Religion came in by degrees and at seuerall tymes that all the Pastors Doctors and Fathers of those seuerall tymes were a sleepe when the said Doctrines were first broached or that they obseruing their entrance yet not any of them would vouchsafe to make resistance or at least some mention of any such Innouation in Doctrine especially if we consider the nature of our Catholike Doctrines auerred by the Protestants to be introduced as Noueltyes Since they are as aboue is intimated many in number diuers of them of the greatest consequence that may be As the vertue of the Sacraments the manner of our Justification to wit whether by works or by fayth only Others of them most repugnant to Mans sense and common Reason as the Reall presence
they are most erroneous in the immediaâ— Obiect Animaduersion CXLII WHen the Catholikes do alledge certaiâ—â— Notes of the Church as Antiquity Vniuersality Succession Conuersion of Heathâ—â— c. our Aduersaryes seeke to auoyde thâ— force of some of these Notes and particularly of Succession and Conuersion of Gentils since they say these two Notes are claymâ—â— by confessedly false Churches seing thâ— Greeke Church houldeth Succession and thâ— Arians haue conuerted the Gothes anâ— Vandals To answere hereto I first say thesâ— two Instances are false for the Greeke Churcâ— hath its Succession as interrupted and begunne from those Intruders who begaâ— their owne separation from the Romaâ— Church about the Holy Ghosts proceeding And as concerning the supposed Conuersâ—ons of the Goths and Vandals by the Arians it is only pretended Seing the Gothes weâ—â— not at the first conuerted by the Arians buâ— being conuerted before were after by them peruerted as appeareth out of Zozomen l. 6. c. 37. and Theodoret l. 4. cap. vlt. Secondly I reply to the former Euasion That the Catholikes rather to preuent the impostures of our Aduersaryes obiecting hereto theÌ„ out of any absolute necessity of the said Notes do propound the foresaid Marks or notes not as proper alone to the true Church but only as markes inseparable though not conuertible from it so they vndertaking thereby not to set downe in the affirmatiue that where any such of these in separably marks be there the true Church certainly is but rather in the Negatiue that where these be wanting there the true Church is not But certaine it is that these Notes are wanting in the ProtestaÌ„t Church Animaduersion CXLIII I grant that the Catholike Religion is inuolued with farre more difficultyes as may be exemplifyed in the doctrine of the Reall presence then the Protestant Religion the reason therof being in that our Religion consisteth of Affirmatiue Articles the Protestants fayth so far forth as it differeth from the Catholike of Negatiues Yet to recompence this we fynd that the Protestant fayth is attended on coÌ„trary to the Catholike faith herein with diuers grosse absurdityes necessarily and immediatly flowing from the Protestants Tenets or Assertions I heere passe ouer how (9) Luth. l. de capt Babil c. de Baptism Luther houldeth that Infants at the tyme of their Baptizing haue an articulate and actual faith of all the chiefe Misteryes of Christianity That our Aduersaryes howsoeuer they disclayme from it in words teach (10) Luther in Assert damuat per Leonem Art 36. Beza in his display of Popish practises pag. 202. Sumglius to 1. de Prodentia fol. 366. that God is the Author of sinne These and many other such like absurd Doctrines I heere passe ouer only I will a little insist how (*) Luther in Assert art 32. sayth That all good works God iudging them are mortall sinne Luther and the rest do mantayne that all the good works of iust Men are Sinnes Now the absurdity of this doctrine how transparent is it Since from it would follow that the worke of fayth by which we are iustifyed should be Sinne as also that prayer wherein we pray Dimitte nobis debita nostra should be a sinne But is it not most absurd that man should be iustified by Sinne and that he should seeke by Sinne to obtaine the remission of sinne Againe from this fountayne we might thus truly Syllogize and reason All good works are to be done but some mortall sinnes are good Works Therefore some mortall sinnes are to be done Againe No mortall sinne is to be committed but all good works are mortall sinnes Therefore no good Worke is to be done These Loe are the inferences of the former absurdity to wit that all good works are mortall Sinnes that some mortall Sinnes are to be committed and that no good worke is to be donne Now whereas by way of retortion our Aduersaries and particularly Kempnitius in his Examen Concilij â—rident vpbraid vs that we teach a more blasphemous doctrine in maintayning that we are iustifyed by our owne works and not by Christ his Passion To this I reply thar in obiecting of this appeares either extreme malice in our Aduersaries or at least most wilfull ignorance Therefore to remoue this stumbling block we say that we are iustifyed by an inherent Iustice or Renouation of life in vs as by the formall Cause but we are also iustifyed by the merits of Christ his Passion as by the meritoriour Cause both which different causes may stand together without any derogation of the one to the other contrary to the intended fraud of our Aduersaries herein in seeking to confound these two different Causes Animaduersion CXLIV YF it be demanded how Luther first being instructed of the Deuill concerning his doctrine as also being of a vicious life as â—n this Treatise is in part elswhere shewed â—hould for his doctrine be so much applauâ—ed repayred vnto by the broken memâ—ers of the Catholike Church To this may â—e answered that Luther his select choice â—reparing of his doctrine to entertayne and â—t the then seuerall affected humours of â—ch peculiar declining estate and degree â—his being accompanied with the Visitation â—f Gods heauy iudgments hanging ouer â—he preuayling Sinnes of those degenerate â—â—mes was the chiefe Allectiue for the more easy imbracing of Luthers Doctrine Noâ— the choycnes of Luthers doctrine consisted to insist in some particulars in mantayning liberty of pretended Mariage in Clergy men in his exposing of Monasteries and other rich spoyles of the Church to the greedy appetite of the temporal Magistrate and finally in deluding of the simple sinfull Laity with his other licentious doctrines of Saluation by only fayth and disclayming from the necessity of Good Workâ— as houlding them needles as aboue out of his owne particular sayings we haue proued In the seuerall imbracing of all whicâ— as S. Jerome (1) Ierome contra Vigilantium in like manner said of Vigilantius his followers Luthers followers fauored not so much him as their owne Vâ—â—â— These are the fatall steps of Luthers suddaâ—â—â— rising greatnes And this is the lesse to 〈◊〉 wondred at seeing we see that the like câ— rather far greater progresse was made 〈◊〉 this kind by Mahomet through his absurd and licentious Doctrines wherewith so many Nations are euen at this day infected Animaduersion CXLV YF in retaliation of what is said in thâ—â— last aboue Animaduersion our Aduersaries shall labour to distract their Discipleâ— with vnequall obiecting insteed of answere the supposed wicked liues of certaine Popes I reply hereto that admitting for the tyme the said wicked liues of the Popes to be true and not forged yet the disparity here resteth in that those Popes were not the first Restorers of our Religion to light since they liued many ages after our Catholike Religion was vniuersally professed as appeareth aboue from the confessed antiquity of the Catholike Roman Fayth Againe I say the Question heere is not whether the high
Priests of the Old Law or the High Priests now haue after the establishment of Religion beene sometimes wicked Men or not but the touch of the Question here issuable is whether the truth of Religion hauing beene extinct as is supposed or to the World latent and inuisible for so many hundred yeares as is in this Treatise confessed by our Aduersaries to haue beene extinct and inuisible may with any probability be thought to be reuealed or restored to the world by men of flagitious and wicked Liues I meane by Luther Swinglius Caluin (2) Caluin charged with Sodomy by the publike records of the City of Noyon in FraÌ„ce yet extant and by Conradus Schlusselburg a Protestant in Theolog Caluinist printed 1594. l. Law 1. fol. 72. and Beza (3) Beza charged with Sodomy by the fore said Schlusseiburg vbi suprà and l. 1. fol. 9â— Hessbusius a Protestant in his booke entituled Verae sanâ— Confessionis c. both which last two are condemned of the execrable Sinne of Sodomy euen by other Protestants their brethren And heere the doubt or Question resteth Animaduersion CXLVI THe Prophet speaking with difference of the Synagogue of the Iewes in the Old Law and of the Church of Christ in the Neâ— thus writeth The glory (4) Aggeus â— of this last houâ—â— meaning the Church of Christ shal be greater then the first with whom conspireth the Apostle saying with reference to the Iewish Law and the Law of Christ (5) Hebr. 8. Christ is a mediatour of a better Testament which is established vpon better promisses Now from these passages of Scripture I demonstratiuely deduce that the Protestant Church is not the true Church of Christ since touching its visibility it is much inferiour to the Synagogue of the Iewes I meane which is a Circumstance here chiefly to be obserued euen since the comming of the Messias which was the appointed tyme of the Synagogues Decay and the Christian Churches increase For it is fully confessed heretofore that for the thousand yeares last before Luther or rather some seuerall ages more before the said thousand yeares the Protestant Church hath continued vnknowne latent and inuisible Whereas on the other part it appeareth by sufficient authority of Histories in all tymes that the Jewes during all those ages and euer since Christs tyme haue had their Synagogue though vnder some kind of restraint yet dispersed knowne and Visible in the most notable Prouinces of the world as Greece Italy Spayne France Germany England c. And thus we see that the scandall or scruple hence arysing hath beene an argument for some Protestants to apostatate from Christian Religion and to become Iewes as Bernardine Ochine Neuserus chiefe Pastour of Heidelburg and others as I haue shewed elswhere since these men altogether reiecting the Catholike Church as false and Idolatrous did well obserue that the former Prophesy of the Visibility of the Church of God was not fullfilled in their Protestant Church Animaduersion CXLVII YF we might rest vpon the seuerall iudgments of the Protestants it would follow that most of the chiefest Controuersies betweene vs and them should be but points of Jndifferency and the contrary houlding them off either syde should not be preiudiciall to Mans Saluation which course is indeed to introduce a Neutrality of Religion or rather a contempt of all Religion I will exempâ—ify in diuers particulars And 1 first concerning satisfaction and merit of works D. Whitaker thus writeth The (6) Whitak contra Rat. Camp p. 78. and in his answere to M. William Reynolds cap. 6. pag. 135. ancient Fathers thought by their externall discipline of life to pay the paynes due for sinne c. Which though it be an errâ—ur yet were they notwithstanding good Men and holy Fathers Therefore I conclude their beliefe and practise of the said points were no hindrance to their Saluation 2. Touching the Popes primacy thus fauorably Melancthon writeth thereof The (7) In his Ep extant in the Book entituled Centuria Epistol Theolog. Epist 74 Monarchy of the Bishop of Rome is profitable to this end that consent 〈◊〉 be retayned Wherefore an agreement might easâ—ly be established in this Article of the Popes Prâ—macy if other Articles could be agreed vpon Touching our Lady being preserued froâ— Originall Sinne and worshipping of Jmageâ— M. Bunny thus writeth In these (8) Bunny in his pacification sect 17. pag. 104. or suâ—â— like whosoeuer will condemne all those to be noâ— of the Church that are not fully persuaded therein as we are c. committeth an vncharitabâ—â— part towards his brethren 4. Concerning receauing vnder one or both kinds Luther thus teacheth Si (9) Luth. de vtraque specie Sacramenti veneris ad locum vbi tantuâ— vna species ministratur cum alijs vna tantuâ— specie vtere c. 5. Concerning the Doctrine of the Reall Presence D. Reynolds sayth The (10) Reynolds in his fifth Conclusion annexed to his Conference pag. 722. Doctrine of the Reall Presence is but as it were the grudging of a litle ague if otherwise the party hould the Christian fayth 6. Of Inuocation of Saints D. Goad (11) In their Disputation had in the Tower wiâ—h F. Campian the 1. dayes Conference Arg. 8. Rat. 11. 111. D. Fulke affirme that it doth not exclude from being members of the Church c. 7. of Honoring Saints Relikes and Prayer for the dead M. Spark thus discourseth We are (12) Sparke in his answere to M. Iohn d' Albines pag 382. not so hasty to pronounce condemnation of any such Errours for you know well inough that we make not these matters such as that either we thinke that all must be saued that hould the one way or all condemned that hould the other 8. Of Freewill and prayer for the Dead and some other points M. Cartwright thus censureth The Indifferency (13) Cartwright in his Reply p. 14. Sect. 1. â— of the Doctrines of Freeâ—â—â—l prayer for the Dead a number of others necessary Doctrines is such wherein men being â—â—sted haue notwithstanding beene saued 9. Lastly concerning Masse Luther thus writeth Priuate Masse (14) Luther in Colloq Germanicis ca. de Missa hath deceaued many Sâ—incts and earryed them away into Errour frâ—m the tyme of Gregory for 800. yeares Thus far for a tast touching many points euen of greatest consequence betweene the Church of Rome and the Protestants houlden by the Protestants to be of that Adiaphorous indifferent Nature as that the belieuing of them or deniall of them is no hinderance to the Saluation of the Soule So ready we fynd euen the most learned Protestants against the Nature of true fayth and of the practise of the primitiue Church to dogâ—etize a Neutrality of Christian Religion Animaduersion CXLVIII THe Antimoni who denied the Law of Moyses and the Libertines who teach all sensualicy all most impure wicked Heretikes may in a true iudgment be rightly said
Church of Christ Thou (37) Esay c. â—0 shalt sucke the milke of the Gentills and the breasts of Kings And againe it is prophesied of the Church by the Kingly Prophet J (38) Psal â— will giue thee the Heathens 〈◊〉 thy inheritance and the End of the Earth for sâ—â— thy possession Now two things are cleare the first that many Heathen Kingdomes hâ—â—e beene conuerted to Christianity by the Pope and his ministers This is proued from the coÌ„fession of D. Whitaker who acknowledging the conuersion of many Countryes made by the Church of Rome thus debaseth them The (39) Whitak l. de Eccles pag. 336. Conuersion of so many Nations after the tyme of Gregory haue not beene pure but corrupt Now that the Protestant Church neuer conuerted any Gentill King or Nation to the fayth of Christ appeareth from its coÌ„fessed Inuisibility for so many ages till Luthers tyme aboue set downe Thus then I here aâ—gue The predictions of conuerting Kings and Kingdoms to the fayth of Christ were performed by the Pope only and his Substituts and not by the Protestants Therefore the predictions for the enlarging of Christ his Church by conuerting Gentills vnto it were performed by Antichrist Christs designed Enemy How do these stand together and yet do these incompatibilityes necessarily result out of the former Assertions Animaduersion CLIV. THe example of Paphnutius his standing in the Nicene Councell in defence of Priests mariage so much insisted vpon by so many eminent Protestants is misapplied and withall in all likely hood most false It is misapplyed because where it is vrged in proofe of Priests Mariage it proueth the contrary For though perhaps Paphnutius might be persuaded that Priesthood did not dissolue Mariage afore contracted yet he sayth plainly Those (40) So relateth Socrates l. 1. ca. 8. who are made Priests before they are maried cannot after marry And this Paphnutius calleth Veterem Ecclesiae traditionem The ancient tradition of the Church So far was Paphnutius from ascribing the doctrine of Priests not marrying after the Order of Priesthood taken to the Councell of Nice Now that this example of Paphnutius is vntrue many probabilities may be vrged First because there is not so much as any Mention of this matter concerning Paphnutius made by any who did wryte of the Nicene Councell before Socrates tyme who first relateth the words of Paphnutius For neither did Eusebius Athanasius Epiphanius Theodoret nor yet Ruffinus himselfe who writ many things of Paphnutius and of the Nicene Councell all being more ancient then Socrates make any mention of this matter Now I here demaÌ„d could all these be silent in so great a busines and so earnestly debated in the Nicene Councell Secondly this example of Paphnutius seemeth to be against the third Canon of the said Nycene Councell which altogether forbiddeth Priests to haue dwelling with them any Woman other then their Mother Sister their Fathers sister their Mothers sister c. Now if as Socrates reporteth in the example of Paphnutius the Councell had left liberty for married Laymen afterwards made Priests to haue kept still their former Wynes why then was not the wyse first placed here in the exception but altogether omitted This example of Paphnutius is so much suspected to be false that Frigeuilleus (41) In his palmâ— Christiana p. 103. Ganuius a Protestant doth plainly ascribe it to the forgery of Socrates Animaduersion CLV IT will not be amisse to obserue the Protestants Method in disputing with the Catholikes touching the Reall Presence as it is taught by the Church of Rome For the Question of the Reall Presence being but propounded they quickly tell vs that Christ neuer intended or willed it which answere is made to omit all other Protestants by (42) In his Decads in English serm 8. p. 971. Bullinger And when to declare Christs Will therein we alledge his words they make then a new question of his power as denying such to be his will or sense of words vnder pretence that it is (43) So answereth whitak in his answ to M. William Reynolds pa 179. contradictory to the truth and Nature of his humane body now in Heauen and so is therby impossible And when in reply therto we proue to them directly that it is not impossible then returning per circuitum to their firster Euasion they answere that the Question (44) So answereth D. Whitak in his answere to M. Reynolds refutation pag. 192. is not of his power but only of his Will and so dancing in a round they triffle and delude vs by a subtle escape of an endles Circulation Animaduersion CLVI IT is most certaine that the doctrine of many of our Aduersaries touching the Reall Presence is inuolued with greater shew of Impossibility then our Catholike doctrine thereof is for whereas they teach that Christs reall body is really (45) So teach besides many others M. Perkins in his reformed Catholike pag. 187. and D. Fulke against the Rhâ—mish Testam in 1. Cor. 15. and truly present and yet not bodily and corporally but only Spiritually present By which word Spiritually they do not exclude the true and reall presence of his body Now how this should be free from repugnancy and meere contradiction and therfore impossible I cannot discerne For to affirme that Christs very body and not only a figure or efficacy thereof should be truly and really present and yet not bodily but spiritually present is in it selfe inexplicable and as Swinglius (46) Swimglius co 2. de vera falsa religionâ— fol. â—06 in confutation therof truly obserueth is vpon the matter no other thing then to turne his body into a Spirit For as the true substance of Christs Spirit cannot be said to be present to vs only corporally or bodily and not spiritually because it is a spirit and no Body so neither may the substance it selfe of Christs very body be said to be present to vs not bodily but only Spiritually nor at all spiritually vnlesse we do which is impertinent to the matter in hand vnderstand the word Spirituall as the Apostle doth 1. Cor. 15. because it is a true and reall body no Spirit Animaduersion CLVII VNiuersality of our Catholike Doctrine in all chiefest points dispersed througout all Nations euen by the acknowledgment of our Aduersaries as appeareth from their confessed Inuisibility of their owne Church and Religion for so many ages is a most strong Argument of the truth of our Catholike Religion My reason hereof is in that the doctrine of the Roman Church could not by any pretended corruption be deriued from that Church to so many Nations so far remote and distant ech from other Sundry of which Nations were vnknowne to the Latin Church and many of them at variance therewith in some small points Therefore from hence I conclude that our Catholike fayth was the Primitiue fayth first taught by the Apostles in all those far different Nations wherein
exhort the Reader to the perusing of the foresaid Booke Animaduersion CLXI GRammaticall and literall construction of the words of Scripture is euer houlden the best and securest euen in the iudgment of our learned Aduersaries for thus D. Whitaker writes of this point Qui (58) Whitak de sacra scriptura coÌ„tra Bellarm controu 1. q. 4 pa. 381. potest Grammaticum sensum Scripturae vbique assequi is optimè proculdubio Scripturas explanabit atque interpretabitur And Melancthon accordeth thereunto saying (59) Melancth l. 1. Epist. Iusto Ionae pag. 455. Multas magnat res antea inuolutas Syntaxis profert expouit The syntax doth explayne many things afore inuolued with difficulties Lastly to omit others (60) Zanchius de sacra scriptura p. 388. Zanchius the great Protestant much relyeth vpon the Grammaticall and Literall sense of the Scripture Now this principle and ground being granted as in reason it ought to be how great is our Aduantage herein against our Aduersaries who reiecting the Grammaticall and literall Sense of the passages of Scripture by vs insisted vpon do euer seeke to interpret them figuratiuely or allegorically For Example we rest in the Grammaticall sense and construction of that passage This is (61) Mat. 16. my body c. This is my bloud c. In like sort for the Primacy of Peter we vrge the literall sense of that passage Thou (62) Mat. 16. art Peter and vpon this Rock I will build my Church and the Gates of Hell shall not preuaile against it Also for remission of Sinnes by man Whose sinnes (63) Ioan. 20. you shall forgiue they are forgiuen them and whose sinnes you shall retayne they are retayned And more touching works Do you not see that (64) Luc. 3. man is iustifyed by Works and not by fayth only Finally to omit infinit other testimonies that perspicuous place for remitting of Originall sinne by Baptisme Except a man (65) Ioan. 3. be borne againe of Water and the spirit he cannot enter into the Kingdome of Heauen In all which places we do vrge the Grammaticall playne and literall sense whereas our Aduersaries seeke to expound all the said diuine Authorities by figures and Tropes Add hereto that the Protestants in their vrging of Scripture against vs do for the most part alledge it not in its literall or immediat Grammaticall sense but in some secondary sense seconded by Inferences and deductions at most but probable though often absurd and false Animaduersion CLXII THe prayses giuen to S. Austin by the Protestants are most great For first Luther thus speaketh of him Since (66) Luther in tom 7. wittenb fol. 405. the Apostles tymes the Church neuer had a better Doctour then S. Austin And againe After the (67) Luth loc com class p. 45. sacred Scriptures there is no Doctour in the Church who is to be compared to Austin D. Fyeld thus extolleth him Austin the (68) Of the Church l. 3 fol. 170. greatest of all the Fathers and worthiest Deuine the Church of God euer had since the Apostles times D. Couell Austin (69) D. Couell in his answere to Iohn Burges p. 3. was a man far beyond all that euer went before him or shall in likâ—lyhood follow after him both for Diuine and humane learning M. Forrester a Protestant styleth Austin That (70) â—orrester in Monas Tessagraphica c 〈◊〉 proaemio par 3. Monarch of the Fathers S. Austin Gomarus another Protestant thus celebrateth S. Austin (71) Gomarus in his spec verae Ecclesia p. 96. Austin of all the Fathers is houlden most pure in thâ— opinion of all Finally Caluin thus writeth Austin (72) Calu. Instâ—â— l. 3 cap. 3. sect 10. only is sufficient to shew the iudgment of the ancient Church Now in this next place let vs take a view of what Religion S. Austin was I meanâ— whether a Papist as we are termed or a Protestant and this euen from the writingâ— and Confessions of the Protestants themselues And first in proofe that Gods foreknowledge doth not necessitate or restrayne the 〈◊〉 in her actions contrary to the Iudgâ—ent of most Protestants Saint Austin is so â—â—ll therein that Polanus (73) Pol. in his Symphonia c. 2. p. 114. the Proteâ—â—ant alledgeth seueral authorities out of Austin in defence thereof 2. Touching the induration of Pharoes hart â—y God S. Austin teacheth that this was â—nly through Permission and not through â—y Positiue actuall working of God and â—â—erefore this Father is reprehended by Calâ—â—s saying (74) Caluin Inst. l. 2. c. 4. sect 3. Austin was not free from that â—â—erstition where he sayth that Induration â—iâ—â—ration pertaine not to the working of God â—â—to his foreknowledg â— S. Austin is so expresse and euident that Gods Commandements are not impossible that â—elancthon forbeareth not to confesse and â—prehend to vse his owne words Imagiâ—â—tionem (75) Melancthon l. 1. Ep. p. 290. Augustini de impletione legis 4. S. Austin taught that Christ from his â—atiuity was free from Ignorance This is â—â—nfessed by Danaeus the great Protestant 〈◊〉 these words (76) Danaeus respons ad Bellarm. ad 2. Controu c. 1. p. 145. Austin l. 2. c. 29. de pec 〈◊〉 denyeth Christ to haue taken Childrens inâ—â—nities and ignorance which to be false with â—â—ue of so great a man J haue shewed before 5. That Christ after his Death descended inâ— Hell Doctour (77) Bilson in his Suruey of Christs suffering pag. 616. 598. 599. Bilson produceth teâ—â—monies out of S. Austin in proofe thereof 6. That Christ penetrated the Dores when 〈◊〉 came to his disciples so as his body at â—ut tyme was without all circumscription (78) RuÌ„gius in disput 11 ex Epist. ad Cor. 1. fol. 83. Rungius the Protestant affirmeth it to be the doctrine of S. Austin 7. That the Blessed Virgin Mary was assumpted vp into Heauen according to the iudgment of Austin is confessed by the Centurists who professing to set downe a Catalogue of Bookes written by S. Austin do number and place among his other Bookes (79) Centur 5. c. 10. col 1122. one booke thus entituled De Assumptione Viâ—ginis Mariae l. 1. 8. In like sort the Centurists do alledge confesse out of S. Austin touching the Blessed Virgin being free from Originall sinne in this manner As (80) Centur 5. c. 4. col 499. touching Originall sinne forasmuch as concerneth Mary Austin writeth Excepting the holy Virgin Mary of whom in honour of our Lord when we treat of sinnes J will haue no question at all c. This therefore Virgin Mary excepted c. Thus much do the Centurists alledge out of S. Austin 9. That Austin taught that the Blessed Virgin vowed Chastity is confessed by D. Fulke who most scornfully chargeth S. Austin therein with a Non (81) Fulk against the Rhemish Testament in Luc c 1. sequitur saying although S. Austin gathered she vowed
Virginity yet it followeth not c. 10. That the Scriptures are to be discerned so far as coÌ„cerns our taking notice of theÌ„ by the authority of the Church Austin most fully teacheth and is therefore condemned by Swinglius in these words Here (82) Swingl tom 1. fol. 135. J intreat your indifferent Iudgments that you freely speake whether this saying of Austin meaning about the discerning of Scripture by the authority of the Church be thought more audacious then fitting or to haue beene vttered imprudently 11. Touching the Bookes of Toby Iudith Hester Machabees S. Austin doth admit them all for true diuine and Canonical Scripture and for such his doing is reprehended by Hospinian (83) Hospinian hist Sacr. part 1. p. 160. ZaÌ„chius de sacra scriptura pag 32. 33. D. Fyeld of the Church l. 4. c. 23. p. 246. D. Reynolds in his conclusions annexed to his Conference conclus 2 p. 699. 700. Zanchius D. Fyeld and Doctour Reynolds 12. S. Austin is so full for the Doctrine of Traditions that they are to be receaued as that M. Cartwright speaking of one Tradition which Austin defended thus bursteth out To allow (84) Cartwrights in M. Whitguiftt Defence p. â—6â— S. Austins saying is to bring in Popery againe and further he thus speaking of S. Austin herein Yf (85) In Cartwright his second Reply part 1. pag. 84. 85. 86. S. Austins iudgment be a good iudgment then there be some things Commanded of God which are not in the Scriptures and thereupon no sufficient Doctrine contained in the Scripture 13. Touching the Sacraments conferring Grace to the worthy Receauer S. Austin for teaching our Catholike Doctrine therein is reprehended by (86) Luth. l. contra Coelaeum and Caluin lib. Instit 4. c. 14 sect vlt. Luther and Caluin 14. That Children could not be saued without being baptized Cartwright thus speaketh of S Austin herein Austin (87) Cartwright in whitguifts defence pag. 5â—1 was of mind that Children could not be saued without baptisme And hereupon then Cartwright chargeth S. Austin with Absurdity (88) Vbi supra p 516. Now in regard of this absolute Nâ—ceâ—sity of Baptisme to Children B zâ— (89) Beza in respons ad Act. Colloq Montisbelg par 2. p. 143. confesseth that Austin taught that in case of necessity it is lawfull for the Layty to baâ—â—ize 15. Touching the Reall Presence taught by S. Austin Hospinian (90) Hist Sacramen par 1. l. 4. pa. 292. 293. the Protestant chargeth and reprehâ—ndeth S. Austin therefore and particularly for these words of S. Austin When (91) Austin tom 8. in Psal 33. Christ said This is my body then that his body was carryed in his hands 16. That Austin taught that the wicked contrary to the Doctrine of the Protestants did receaue the body of Christ is confessed and reprehended by Bucer in these words How (92) Script Anglic pag. 619. often doth Austin write thaâ— euen Judas receaued the very body and bloud of our Lord Now further that Austin taught that the Sacrament ought to be taken fâ—sting is confessed by Hospinian in Hist Sacram part 1. pag. 48 In like manner that Austin taught that Holy bread was to be giuen to the Catechumeni D. Fulke confesseth thus answering therto terming iâ— A superstitioâ—â— bread giuen in S. Austins tyme to those tesâ— were Catechumeni insteed of the Sacrament Fulke against Heskins c. l. 3 c. 23. pag. 377. To passe further that the body of Christ in respect of his being in the Sacrament is to be adored in the Sacrament D. Bilson reprehendeth S. Austin for such his Doctrine Bilsâ—â— in his true difference par 4. pag. 536. To conclude touching the B. Sacrament of the Eucharist whereas S. Austin teacheth in tom 3. in Enchirid. cap. 110. saying The Sacrifice of Christs body and bloud is propitious or auaileable for the soules in Purgatory this sentence being confessed by Hutterus the Protestant and in lieu of full answere therto he sayth Jn aeternum defendi non potest This saying of Austin can neuer be defended Hutterus l. de sacrificio Missatico l 2. c. 7. p. 525. 17. S. Austin was so earnest in defence of Freewill and Vniuersall Grace that he is therfore acknowledged and dislyked by the Century (93) Cent. 5. c. 4. col 900. 501. writers The Centurists (94) Centur 5. ca. 10. col 113â— and whitak ad Rat. Camp rat 1. pa. 12. D. Whitaker do acknowledg that Iustification by works is in like manner taught by S. Austin 18. Touching the doctrine of merit of works thus writeth Osiander of S. Austin Austin sometymes in the Article of Iustification seemeth to attribute ouermuch to the merit of works c. Cent. 4. l. 4. cap. 23. 19. Touching Prayer for the Dead thus D. Fulke auoucheth Austin (95) D. Fulk in confut of Purg. pa. 349. defended prayer for the dead And that S. Austin did hould Purgatory is in like manner confessed by (96) Fulk ib. pa. 78. D. Fulke 20. Touching Inuocation of Saints S. Austin is so fully Catholike that himselfe doubteth not to pray to S. Cyprian being long before martyred which action Kempnitius thus repreheÌ„deth (97) Exa par 3. pa. 211. Austin did this without Scripture yielding to the tyme and custome 21. In proofe that Images may be worshipped Hospinian (98) Sacram part â— l. 5. c. 8. though a Protestant yet agreeing with S. Austin herein alledgeth him in proofe hereof 22. Touching the fast of Lent and other fasts S. Austin is reprehended by the Centurist Cent. 5. c. 6. col 686. 687. 23. Touching vowing of Monasticall life the Centurists (99) Cent. 5. col 710 charge S. Austin with the Doctrine thereof and Hospinian thus writeth of Austin herein Austin (100) Hosp de origine Monach. fol. 33. was a great louer of Monasticall profession according to the custome of that age To conclude this long Animaduersion Austin taught that Antichrist should be but one only man and that therfore the Popes being many cannot be truly accounted Antichrist this is confessed and dislyked by the (101) Cent. 1. l. â— col 435 Centurists Thus farre now of this passage from whence we may conclude that that Father to whom so many learned Protestants did aboue giue so high commendation and praise was in all poynts of our Catholike Roman ReligioÌ„ euen by the acknowledgment of the Protestants an entyre Roman Catholike or Papist and hereupon I referre to the iudgement of any man carefull of his saluation whether it be not more secure for one to range himselfe in faith Religion with so worthy a member of Christs Church as Austin was euen in the confession of our Aduersaryes who notwithstanding their Diuersity of Religion from him euen in relating of his Catholike Doctrynes for the most part do giue him the tytle of Saint then to dissent from him in fayth and to ioyne himselfe in Religion
which we Catholikes call the Sacrament of Extreme Vnction But to proceede further in this point touching the Booke of Common Prayer in those dayes I will alledge the words of M. Done an eminent Protestant who thus writeth hereof Concerning (38) M. Doue in hit persuasion to English Recusants pag. 31. the Booke of Common prayer when the Masse was first put downe K. Henry had his English Liturgy and that was iudged absolute and without exception But when King Edward came to the Crowne that was condemned and another in the place was made which Peter Martyr and Bucer did approue as very consonant to Gods word When Queene Elizabeth began to reigne 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 reigne we grew weary of that Booke and great meanes hath beene made to abandon that and establish another Which though it was not obtayned yet do we at the least at euery change of Prince change our Booke of CoÌ„mon prayer We be so wanton that we know not what we would haue Thus this ProtestaÌ„t Now from hence I conclude First that Protestancy here in England is not so ancient as from king Edwards dayes Secondly that it was not at perfection in the middle of Queen Elizabeths reigne For if it had then beene perfect and complete there had beene no neede of a new Common Prayer-Booke For at euery change of the Common booke of prayer there was a change of points of fayth according to which points the former CoÌ„munion Booke was to be reformed corrected And therfore according to the iudgment of men of those tymes it is thus said by M. Parker The day-starre (39) M. Parker against Symbolizing part 2. cap. 5. pag. 4. was not risen so high in their dayes when yet Queene Elizabeth reformed the defects of King Edwards Communion Booke c. Yet so altered (40) Ibidem pag. 37. as that when it was proposed to be confirmed by the Parliament it was refused Animaduersion CLXXVIII THe Doctrine of Recusancy is taught both by Protestants and Catholikes Since both of them hould it a most wicked thing and not to be donne but vnder payne of damnation without finall repentance that a man should communicate only in going to the Church and to heare but a sermon contrary to that Religion which himselfe belieueth to be true For though this Act may seeme to be couered vnder pretence of obseruing the Princes commandement for feare of losing our temporall estates yet in very deed this Act of going to the Church virtually and potentially includeth a conformity in all points to the religion of that Church to the which a Man goeth and so â—t comes to be a dissimulation or rather an absolute Abnegation of that Religion which a man houlds in his soule to be the only true Religion Now that the Protestants do teach the Doctrine of Recusancy I meane not to be present at the sermons or Prayers of a different Religion I proue from (41) Caluin de vitandis superstitionibus extat in tract Theolog. pag. 584. Caluin from the Deuines (42) The Deuines of Germany alledged in this point by Sleydan in Comment Englished l. 7 fol. 87. of Germany from Melancthon (43) Melancth in Concâ— Theolog. pa. 618. from Peter (44) Peter Martyr in his discourse hereof recited in Melancth Treatise de Concil Theolog. p. 394. Martyr and to omit others from D. (45) Wâ—â—eâ— in Synops. printed 1600. pag. 612. 613. c. Willet That the Catholikes do with the like or greater feruour preach and practice thâ— same Doctrine of Recusancy is cleare by the Example in our owne Country where sinne Protestancy was first planted some scores besides of the Laity of Venerable learned priests haue chosen rather to suffâ—â— death in Queene Elizabeth her Reigne then once to goe to the Protestant Church their liues being commonly proffered them if they would conforme themselues and leaue their Recusancy But they loathed such Conditions For the more full proofe of this Verity I add the Testimonies of three most eminent most remarkable Men whose iudgments some yeares past being demanded whether the Catholikes of England might for sauing their goods liuings go to the Protestant Church to heare a Sermon did ioyntly condemne the same as most vnlawfull and impious The men were these Cardinall Bellarmine Cardinall Baronius and Mutiâ—â—Vitellescus now generall of the Order of the Society of Iesus I will heere set downe their owne words The Judgment of Cardinall Bellarmine COnsideratis rationibus pro vtraqueparte allatis existimo non licere viris Catholicis in Anglia Haereticorum adire Ecclesias multó minùs concionibus ipsorum interesse minimè autem omnium cum ipsis in precibus vel Psalmodia alijsque ipsorum Ecclesiasticis ritibus conuenire Ideo propria manu subscripsi Robertus Bellarminus Sanctae R. Ecclesiae Presbyter Cardinalis tituli Sanctae Mariae in via The iudgment of Cardinall Baronius VIsis consideratis quae superiùs diligenti peruestigatione in vtramque partem disputata reiectis omnino exufflatis quae pro parâ—e affirmatiua fuere proposita quòd scilicet liceret Catholicis adire Ecclesias Haereticorum vt superiùs sunt proposita inhaeremus saniori sententie posteriori ab Ecclesia Catholica antiquitùs recepta vsu probata quod scilicet ita facere pâ—â— non liceat quam rogo nostros Catholicos Anglâ—â— amplecti ex animo Caesar Cardinalis Baronius titul SS Nerei Achillei Presb. The iudgmeÌ„t of Mutius Vitellescus then Prouinciall now Generall of the Order of the Jesuits VJdi rationes quae in hoc Scripto pro vtraque parte afferuntur existimo non licere vâ— Catholicis in Anglia Ecclesias Haereticorâ—s adire c. Et puto hoc debere esse extra Contrâ—â—ersiam Mutius Vitellescus Prouincialis Romaâ— Prouin Societatis Iesu Thus much in generall touching the Doctrine of Recusancy mantayned by diueâ— learned Protestants and practised with losâ— of life by many Reuerend Priests here 〈◊〉 England and fortifyed with the iudgmeâ—â— of these three former most learned pious and godly Men. Animaduersion CLXXIX â—He most common abuse in England of taking a second wyfe during the lyfe of â—e first committing fornication induceth â—e to expound those words of our Sauiour â—om whence the offenders herein seeme to â—arrant their sensuall proceedings for thus â—â—r Sauiour in Mathew 19. speaketh Whosoeâ—er shall put away his wyfe except it be for forâ—â—tation and shall marry another doth commit â—dultery from which words our Aduersaâ—es seeme to infer that who doth put away â—s wyfe for fornication and marrieth anoâ—her doth not commit Adultery But this is â—hus answered To wit that this exception 〈◊〉 Fornication is only to shew that for this â—use a man may put away his wyfe for eâ—er but not that he may marry another as 〈◊〉 most playne in 5. Mark c. 10.
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
mâ—n forcible to wring out Confession then any racâ—â— torment For the proofe of this verity I refer the studious Reader to the Booke of the Protestants Apology where beginning at the Page 684. sâ—quentib at the letter M. in the margent he shall find fyfty at least of our Affirmatiue and Catholike Doctrines defended and maintayned by the most learned Protestants that euer did write I will here only reckon the tiles of diuers of the said Articles so belieued and taught by the Protestants viz. 1. Real presence 2. That Sacraments do confer grace 3. The sufficiency of Chricts corporall Death 4. That Christ descended in soule into Limbus Patrum 5. The continuall Visibility of the Church 6. The Necessity of Good works to Saluation 7. Euangelicall Counsells 8. The Doctrine of vniuersality of Grace 9. That God doth only permit sinne but decreeth it not 10. That men are not certaine of their Election 11. That to Children of the faythfull dying vnbaptized saluation is not promised 12. Free-will 13. That in regard of Christs Passion and promisse our Good works are meritorious 14. TeÌ„porall punishment reserued by God in Iustice after the sinne is remitted 15. Peters Primacy 16. Intercession of Angells 17. Intercession of Saincts 18. Jnuocation of Saincts 19. Vowed Chastity 20. Voluntary â—ouerty Chastity and Obedience 21. Prayer for the Dead 22. Purgatory 23. Limbus Patrum 24. Images in Churches 25. Worshipping of Images 26. Reuerence and bowing at the name of Jesus 27. That the good Works of one may help another 28. Power of a priest to remit sinnes 29. Confession of sinnes 30. Distinction of mortall and veniall sinne 31. The indifferency of Communion vnder one kind 32. Sacrifice of the New Testament according to the Order of Melchisedech 33. The possibâ—lity of the Commandements 34. Transubstantiation 35. That Christ is God of God 36. Thaâ— Christ as Man was from his Natiuity free from Ignorance and was full of knowledg 37 Baptisme of Women and Lay persons in tyme oâ— Necessity 38. Seauen Sacraments 39. Implicitâ— fayth called Fides implicita 40. That Antichrist is yet to come 41. Patronage and protection of certaine Angells ouer certaine Countryes and Kingd mes 42. That the Obseruation of Sunday for our â—abaoth is not alterable 43 That the alteration of the â—aboth from Saturdâ—â— to Sunday not proued by Scripture 44. Set tymes of fasting 45. The true visible Church cannot erre 46. Externall iudgment and not onâ—y Scripture appointed for determining of Contrâ—uersies 47. That the gouerment of the Church is Monarchicall 48. Which is true Scripture determined to vs only by the Church 49. That the Church of Rome is a part of the house of God 50. Vnwritten Traditions besides some other Catholike points taught by the learned Protestants Here now I demand that if the Protestants Proselyts and followers do belieue their Grand-maisters in diuers points of their owne Religion why then should not they belieue the learned Protestants maintayning our Catholike doctrines â—ntâ— abstracting from the authority of the Church both the said seuerall sorts of Protestants do maintayne their contrary Tenets euen with equall and indifferent priuiledg of their owne Priuate Spirit Animaduersion CLXXXVIII AS aboue I compared Luther being Catholike touching manners and Conuersation of Lyfe with Luther being Protestant So heere I will make another comparatiue betweene the Liues of Catholikes and of Protestants And here it is to be obserued that I will not compare the most pious men in former tymes with the best of the Protestants nor the worst men for life of the one Religion with the worst of the other but for the greater confronting of our Aduersaries and aduantage to our Catholike Cause I will compare the declining state of Catholike tymes with the best tymes of Protestancy which is presumed to be at the first entrance and beginning of Protestancy when the first Protestants enioyed the â—rimitiae and first fruites of their Religion This point will be made euident euen from the confessions of the Protestants themselues First then we fynd Luther himself thus to write From (n) Luth in postill super Euangel Dominiâ—ae primae Aduentus the tyme in which the pure Doctrine of the Gospell was first reuealed to light the world hath growne dayly worse Men are more reuengefull couetous licentious then they were euer before in the Papacy With whom Musculus agreeth thus complayning hereof Vt verum (o) Musculus in loc com in cap de Decalog pag. 62. essâ— fateor c. To confesse the truth men are become so vâ—â—ike themselues that whereas in the Pâ—pacy they were religious in their Errours and Superstition now in the light of the knowne truth they are more prophaâ—â— then the very Sonnes of the world I wiâ—â— conclude with the testimony of Erasmus thus discoursing of this point Quos (p) Erasmus Ep. ad fratres Inferioris Germaniae aâ—tea noueram c. Such men as I knew to be before vpright candid modest and sincere in theâ— Conuersation after they had embraced thâ—â— new Sect meaning of the Gospell they iâ—stantly begun to talke of young Women to playâ— dice to leaue of prayer to be most impatient reuengfull of Iniuries and to conclude to abaâ—don all humanity expertus loquor Thus far â—rvsmus And thus much of the balancing oâ— men of these two seuerall Religions Noâ— I heere refer to an indifferent Iudgmenâ— whether it be not a great blemish to Protestancy that it is confessed by the Protâ—stants that the Professours thereof euen 〈◊〉 their best tymes were far worse and moâ— wicked in manners then the Catholikâ—â— their worst and most declyning tymes Animaduersion CLXXXIX THe Protestants much solace themselâ—â— in alledging certaine Texts of Scriptâ—â— in proofe of Iustification by fayth only whâ—â— passages being truly weighed are found 〈◊〉 be most weakely or rather impertineâ—â— alledged as in Math. 9. Thy fayth hath sâ—â— thee Iohn 3 Who belieueth in the Sonne hâ— eternall Lyfe Finally to omit some oâ—â— such seeming Texts Rom. 5. We being â—â—â—fyed by fayth let vs haue peace towards God Tâ— these and such like I answere and deny that it followeth That Fayth only iustifyeth though only Fayth be named For sometymes also other Vertues are only named or the Sacraments For example Luc. 7. we read Many sinnes are forgiuen her because she loued much Iob. 12. Almes deeds freeth from death Rom. 8. By hope we are saued Finally Titus 3. He hath saued vs by the Lawes of regeneration besydes many other such passages And yet no man will gather from theâ—e authorities that Charity or Almesdeeds or Hope or Baptisme do iustiâ—y without Fayth Therfore when many different causes concur to produce one Effect the Scripture ascribeth the same Effect sometymes to one Cause sometymes to another and yet the Scripture doth not intend thereby to signiâ—y that one cause is sufficient without the other causes Now the reason why the Apostle more frequently attributes Iustification to fayth
Sauiours hands that you would beare to me both liuing and dead a charitable pitifull Remembrance at the tyme of your chiefest deuotions I meane at the tyme of celebrating that most Dreadfull Sacrifice wherein our Sauiour by the ministery of your selues daily offereth vp his owne sacred body and bloud to his Heauenly Father for the expiating of sinne in Man And with this I giue you all my last farewell shall euer remayne Yours in all Christian and religious Obseruancy N. N. P. A Table of the chiefe Controuersies handled in this Booke A. A Diaphorists in Religion who Animad 60. Adoration of Saints and Angells Anim. 34. Adoration of the holy Eucharist Anim. 166. Albigenses Waldenses what they were Animad 103. 104. Angells how they may be painted Animad 32. Antichrist his first comming assigned by Protestants Animad 35. The Pope cannot be Antichrist Animad 153. The Antinomi Heretickes descend from Luther Animad 148. Articles of Cath. Religion maintayned by Protestants Animad 187. Articles negatiue ought to be proued by Scripture by Protestants Animad 55. Atheisme in many Protestants of England Animad 193. S. Augustine highly extolled by Protestants Animad 162. The Authors vow and Prayer for the King Queene Animad 191. Cath. Authors ordinarily reiected by Protestants Animad 3. 4. 42. B. BEades their vse and antiquity Anim. 83. Blessed Virgin Mary her Virginity An. 47 Her freeing from Originall sinne Anim. 183. Her Assumption into Heauen Animad 183. A Body may be in two places at once Animad 91. C. CAluin an Enemy to the Diuinity of Christ the B. Trinity Anim. 138. Caluins exposition of Hoc est Corpus meum Animad 49. Carolostadius impugned the Masse by persuasion of the Diuell Animad 59. Catholike Religion neuer changed Animad 79. 80. Title of Catholikes and antiquity thereof Animad 175. Catholiks or Protestants whether incline more to vertue Animad 65. Catholiks and Protestants cannot be both saued Animad 176. Ceremonies derided by Protestants and Puritans Animad 63. About the Ceremonies of the Masse Anim. 16. The Churches definition of Protestants Animad 192. Church of Protestants inuisible Animad 1922 Christian Religion plantâ—â— in England when Animad 36. Communion vnder one kind Animad 28.76 Comparison betweene the liues of Catholiks and Protestants Animad 188. Conference of places of Scripture Anim. 54. Councells Generall depressed by Hereticks Animad 50. The Creed whether it contayneth all Articles necessary of Religion Animad 61. D. ABout the Decalogue or Ten Commandements Animad 30 Decrees of Popes fraudulently vrged by Protestants Animad 38. 39. Deity of Christ denyed Also the Immortality of the soule Animad 194. Difference betweene Scriptures and Fathers Animad 40. Difference betweene Protestants themselues about Scripture Animad 48. Difference betwene Preachers of Cathol and Protestant Doctrine Animad 160. Disputation with Protestants how to order Animad 20. 41. Disputing with Protestants by entercourse of letters Animad 73. Doctors and Pastors alwayes to be in the Church Animad 117. E. ELias his Example much vrged by Protestants Animad 151. About the Holy Eucharist Animad 26. 125. 126. 127. 128. 129. 130. 165. 166. The Eye of a Man wonderfull Animad 196. F. FAbricke of the world Animad 199. The Face of a Man admirable Anim. 197. Ancient Fathers their Authorities reiected ordinarily by Protestants Animad 3. 4. yet loath to break with them Anim. 42. 43. Their aduantages for interpreting of Scripture Animad 41. Their maintayning of Papistry Anim. 66. The doctrine of Freewill Animad 133. 134. 135. 136. G. GEnerall Councells depressed by Hereticks Animad 50. God the Father how he may be painted Animad 31. 32. 33. God the Author of sinne affirmed by Protestants Animad 185. Grace what concurres in working therof Animad 164. Grecians euer emulous of the Church of Rome Animad 119. H. THe Hand of a Man wonderfull Anim 196. All Heresies arising haue byn recorded by the Church of Rome Animad 118. Hereticks first deniall of diuers points of Cath Religion Animad 11. Hereticks called after the Name of their first Author Animad 77. 78. Hereticks condemne Prophets Apostles Fathers c. Animad 140. Their charge of Catholiks with the errors of the Heathens Animad 141. Holy-water and its Antiquity Animad 84. About the Hymne of Aue Maris stella Animad 46. I. THe Iewes deliuered many Articles of Catholike Religion before Christs comming Animad 98. Iewish Ceremonies many still retayned Animad 158. Images how they may be painted Anim. 31. discussed by Philosophy Animad 33. Jmmortality of the Soule denyed and defended Animad 194. About the doctrine of Jndulgences Animad 171. 172. Induration of Pharao his hart Animad 150. Inuention of a false opinion may be perhaps of no Hereticke Animad 15. Jnuisibility of the Protestants Church Animad 104. 139. 180. Iustification and Merit of Workes Anim. 29. Iustification by only Fayth Animad 189. K. OF Kinges and Queenes excommunicated and deposed Animad 191. Knowledge of a Deity what Animad 194. Knowledge of the Soule what Animad 194. L. LIbertines descended from Luther Animad 148. Euill Liues of Popes obiected by Protestants Animad 145. 146. Luthers Exposition of Hoc est Corpus meum Animad 49. Luthers Spirit being a Catholike and being an Hereticke Animad 57. Luthers Change of the Masse by persuasion of the Diuell Animad 58. 59. Luther no perfect and entyre Protestant Animad 101. Luthers doctrine why applauded Anim. 144. M. B. V. Mary her Conception immaculate Animad 44. The little respect Protestants giue vnto vnto her Animad 45. Lesse giuen to her by Puritans Anim. 47. About her Hymne of Aue Maris Stella Animad 46. Markes of the Protestants Church Anim. 13. Marriage of Priests vrged by Protestants Animad 154. Masse and the Antiquity therof Anim. 159. Merit of Workes Animad 29. Miracles depressed by Protestants Animad 70. N. NEcessity of the visibility of the Roman Church Animad 137. Neutralls in Religion what they hould Animad 60. Notes of the Church Animad 108. 142. P. PErsecution of Catholikes vnder Q. Elizabeth Anima 9. Practice in Controuersies much commended Animad 86. Prayer to Saints Animad 81. Prayer in a strange tongue Animad 169. Prayer needlesse and fruitlesse with Protestants Animad 186. Protestants their sleight in answering Cath. Bookes Animad 131. Protestants whether there were any before Luther Animad 109. 110. Protestants sooner become Atheists then do Catholikes Animad 109. What required to a perfect Protestant Animad 102. Protestants would seeme to agree with the Ancient Fathers Animad 67. Protestants voyde of all reall Fayth Anim. 182. Protestants and Iewes iumpe in many things Animad 5. Protestants agree which ancient condemned Hereticks Animad 6. Their false alleaging of Scriptures Animad 52. Protestants opposite one to another in their writings Animad 17. 18. 19. Protestants charged with a vicious Circle in their disputes Animad 21. Their flying to the Priuate Spirit Animad 22. 100. Their little respect to the B. V. Mary Animad 45. 46. Protestants maintayne diuers Articles of the Cath. Fayth Animad 187. Protestants charge Cath. Religion with teaching disobedience to Princes Anim. 191. Protestants Rebellion in France Holland Germany c. Animad 191. Protestants definition of their Church Animad 192. Protestants many of them Atheistes Animad 193. Protestants Inuectiues one against another Animad 62. â—rotestants charged with Ancient Heresies by Catholiks Animad 64. â—rotestants pretend their Writings and Memory to haue byn extinguished by the Popes Animad 68. â—rotestants borrow from the Church of Rome Animad 94. All Protestants or their Forefathers sometyme Catholikes Animad 88. They cannot agree about their owne doctrines Animad 97. Protestancy when it was in its full height Animad 177. Puritans their dishonour of the B. V. Mary Animad 47. Purgatory defended Animad 149. R. THe Reall-Presence discussed Animad 89. 125. 126. 127. 128. 129. 155. 156. 163. Reall-Presence maintayned by Protestants against Puritans Animad 7. Their Arguments also against the Reall-Presence Animad 8. Doctrine of Recusancy taught both by Catholiks and Protestants Animad 178. About the Doctrine of Reprobation Anim. 184. 190. Roman Religion neuer changed Animad 10. Roman Religion only capable of Saluation Animad 121. S. SAints to be prayed vnto lawfull Animad 27. Saluation certayne in the Cath. Roman Religion Animad 71. Scripture how to be interpreted Animad 25. 37. 152. Difficult to be vnderstood Animad 167. Why written by the Apostles Anim. 170. About the Signe of the Crosse Animad 82. Soule of Man immortall Animad 194. The similitude it beareth to God Anim. 200 Spirits be an inuisible substance Anim. 198. T. TRaditions vnwritten impugned by Protestants Animad 181. Traditions knowne by certayne Rules Animad 168. Translations of the Scriptures by ProtestaÌ„ts corrupted Animad 173. 174. The doctrine of Transubstantiation Anim. 122. 123. 124. 125. 126. 127. 128. 129. 130. Truth how it may be deliuered in negatiue words Anim. 96. V. THe Vbiquity of God Animad 93. The Virginity of our B. Lady Anim. 47. Her freedome from Originall sinne Anim. 183. Visibility of the Roman Church proued by the Jnuisibility of the Protestant Church Animad 111. 112. 113. 114. 115. 116. 180. Visibility of the Protestants Church maintayned by them Animad 12. Vniuersality a strong Argument for Cath. Religion Animad 157. The Voyce of a Man admirable Anim. 197. W. WAldenses Albigenses what they were 〈◊〉 Animad 103. 104. The taking of a second Wife often an abusâ— in Protestants Animad 179. Word of God written Animad 1. 2. 3. Words of Christ in the last Supper how to bâ— taken Animad 23. 24. The Worldes existence from Eternity impugned Animad 195. The fabricke of the World Animad 199. Z. ZWinglius his impugning the Masse by persuasion of the Diuell Animad 5â— FINIS