Animaduersion I.

I WILL begin with the approuall, or reie­cting what is, or hath beene accounted the Scripture, or the written Word of God, which point concernes the Bookes of Ec­clesiasticus, Toby, Judith, Hester, Machabees &c. Where we are to vnderstand, that the Canonicall Scriptures are to vs at this day discerned and made knowne, not by that which either the Iewes for a time, or cer­taine Fathers do omit, deny, or doubt of, in their Canon of Scripture; but by that, which many Fathers do constantly affirme. Since otherwise, and vpon the con [...]rary ground, we might deny with the Lutherans the Epistle of Iames, Iude, the second of Pe­ter, the 2. and 3. of Iohn, the Epistle to the Hebrews, and the Apocalyps; seeing all these bookesOfi­and in Epic. Cent. 4. p. 299. are denied by the Lutherans. Now the reason of this Thesis, or Proposi­tion [Page 10] is, because in the Primitiue Church the Canonicall Scriptures were not generally all at once receaued; but in so great a varie­ty of pretended Scriptures, great care and search was requisite, wherby to determine which Scriptures were Canonicall, & which not: wherby it came to passe, that sundry bookes were for the tyme misdoubted, o [...] by some Fathers or Councells omitted, o [...] not receaued, which yet afterwards were vpon greater search and consideration ge­nerally acknowledged. And according her­to D. Bilson BishopIn his suruey of [...]hrists suffering printed 1604. pag. 664. of Winchester thus truly sayth: The Scriptures were not receaued in all places (at once) no not in Eusebius his [...]yme.

Animaduersion II.

D. Whitakers, In his answ. to M. Rey­nolds [...]e­fut. p. 2 [...] & 23. and other of our Aduer­saries do reiect the former bookes of the Old Testamēt) to wit Ecclesiasticus, Toby &c.) because they were not first written in Hebrew, and in that they had not for their knowne Authours, those whom God had declared to be his Prophets.

This Argument is weake. For it is a rash assertion, so to measure the Scriptures by the tongue wherein they are written, as to restrayne the Spirit of God to one only language. The [...]anity of which said asser­tion is sufficiently disproued by Example of Daniel; a great part whereof (to wit, from cap. 2. vers. 4. v [...]que ad [...]em cap. 7.) though [Page 11] not written in Hebrew, is yet by our Aduer­saries acknowledged for Canonicall. And touching the second point of this Argu­ment; it cannot be proued, that God would direct by his holy Spirit, no Authors in their Writings, but such as were knowne, and also further declared by certaine testi­monies, to be Prophets. For our Aduersa­ries cannot yet tell, who writ the seuerall bookes of Judges, the third, and fourth of the Kings, the two of Chronicles, the booke of Ruth, and Iob, all which bookes neuer­thelesse they admit for true and Canonicall Scripture: And hereupon it is, that D. Whi­takers (though crossing his former asser­tion) thus writethL. de sacra Script. [...]ag. 603.: Multorum librorum authores ignorantur &c. The authors of many bookes of Scripture are vnknowne; as of Iosue, Ruth, Paralipomenon, Hester &c. Thus he. To whose iudgment D. Willet subscribeth, say­ing: We In his Sy­nops p. 4. receaue many bokes in the Old Testa­ment, the Authours whereof are not perfectly knowne.

Animaduersion III.

AGainst the writings of the Ancient Fa­thers, the Protestants pretend seuerall difficultyes. For example D.Con­tra Du­raeum. l. 5. p. 300. & K [...]mpu. in his Exam. part. 1. p. [...]4. Whitakers and others, obiect against the Epistles of Ig­natius, thatDial. [...] Theodore [...], andDial. 3. contra P [...]lag. Ierome do alledge certaine testimonies (from Ignatius his Epistle ad Smirnenses,) which are not found in that, or any other of Ignatius his [Page 12] Epistles. Wherto I answere: First, that the AuncientBy Austin in Psalm. 95. by Tertull. lib. adu. Iudaeos versus fi­nem. By Iustin in Triphon. circa me­dium. Fathers haue in like maner ci­ted this sentence: reguauit a ligno Deus, as the saying of Dauid in his Psalms; which yet is at this day wanting in them. And in like manner some Sentences are alledged from Tully and Plato; and the same are not to be found in their wrytings now extant. Ther­fore this former Obiection only argueth, that certaine parts of Ignatius his Epistles may be lost; but maketh nothing against those now remaining. In like sort our Ad­uersaryes do reiect (as counterfeyte) the writings of Dionysius Arcopagita, (as con­fessed to make for our Catholike Doctrine) their chiefe argument is, in that these his writings are neuer mentioned by Eusebius and Ierome. To this may be answered, thatEu­seb. hist l. 5. c. 29. Ierom. in Catal. prope init. Eusebius & Ierome do confesse, that there are many bookes and Authors, which ne­uer came to their knowledge. A thing not vnlike, if we but remember, as incident to those precedent tymes, the knowne want of printing, and great difficulty of Manus­cripts, through the violent persecutions, which then raigned. Finally touching the Lyturgies of Chrysostome, they vrge (it ma­king altogether for seuerall poynts of our Catholike and Roman fayth) that, as M. Jewell obiectethIewell in his re­p [...]y, pag. 10. Chrysostomes Masse pray­eth for Pope Nicolas, who was Pope seuerall hū ­dred yeres after Chrysostome: that also it prayeth for the Emperour Alexius, who liued in like [Page 13] manner many ages after Chrysostome. These are but friuolous Cauils. For in all ould Lyturgies, or Bookes of Cōmon prayer, prayer is specially appointed to be made for Princes and Bishops for the names of whom are cer­tayne places reserued, which are subiect to alteration, according to the change of suc­ceeding tymes and persons. The lyke course wherof, for Princes we may discerne in the English Communion Booke, composed in K. Edwards tyme, where according to the change of succeeding gouerment, are inser­ted the names of Queene Elizabeth 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 vpō him about the sixt hower. Therefore, whereas our Aduersaryes vpon the former ground of incertainty of Mens writings, do in like [Page 14] sort seek to impugne S. Peters being at Rome, because diuers Historiographers do not a­gree of the time of his cōming to Rome, & his stay there; we must content our selues in sobriety with acknowledging that recea­ued Axiome amōg the learned: That is: Saep [...] 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. 1 [...]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 [Page 15] 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 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 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 cōfesse 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 Ofi­and cens. 10.11 1 [...]. & Cent. 4. col. 1445. & Cent. 5. col. 1486. wonders, and lying signes, and as wrought by the assistance of the [Page 16] Diuell: how conspiring is this answere w [...] the Answere of the Iewes, against the Mi [...] cles of Christ: Hie Mat. 11. non eijcit Daemonia, [...] in Beelzebub Principe Daemoniorum.

Animaduersion VI.

AS here aboue we haue shewed, how o [...] Aduersaries conspire with the Iewe [...] both in obiecting and answering; so I ho [...] it will not be impertinent to discouer in lyne or two, how that the Protestants [...] agree with the Ancient and condemn [...] Heretiks in obiecting the arguments agai [...] vs, obiected long since by the said Here­tiks, in impugning our said Catholi [...] points; as also how our Aduersaries do co [...] sociate with the very Gentills, or Heathen [...] [...] gainst the Catholiks, yea against our belie [...] in Christ. For touching the first, we [...] find, that place to be obiected by Fau [...] the old Heretike, against Abstinence a [...] single life, and so recorded by Austin: In Au­stin. l. 30. c. 4. con­tra Faust. Manich. the later dayes, 1. Ti. c. 4. there shall come some forb [...] ding to Marry, and to abstaine from certai [...] Meates. A passage of Scripture, wherein t [...] Protestants chiefly insist against single l [...] and Absti [...]ence. Againe (to omit many [...] ther such like instances) Iustinus Iust. Dial. cum Triphon. & Eu­seb. l. hist. 5. c. 1. Mar [...] recordeth, that the Heretikes of his day did (as in respect of the Sacrament) char [...] the true Christians, with the grosse and c [...] nall eating of human: flesh; with which ve [...] point the Protestants do at this present [...] [Page 17] [...]aid vs Catholikes. Now concerning the Heathens; it is cleare, that the Heathens and [...]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 [...]ffirmatiue articles, taught by the present Church of Rome. But to come to the Se­ [...]ond point, to wit the deniall of the necessity of Christian Religion, do we not find Swin­glius himself thus to gētilize with the Hea­thens: Ethnicus Zuin. in Epist. Zuingli [...]. & Oeco­lamp l. 1. pag. 30. si piam mentem domi foueat, Christianus est, etiamsi Christum ignoret; and hereupon Zwinglius particularly auerreth, thatZuin gl [...]tom. 1. in expo­sit. fide [...] Christ. fol. 150. Hercules, Theseus, Socrates, Aristides, (all Heathens) are now in Heauen: which said Blasphemy is in like sort taught byGual­ter. in A­pol pro Zuing. Gualter, [...]ul­linger, as is re [...]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 [...]he Puritans, by Doctor Whitaker, D. Whi [...]ak. contra Duraum pag. 168. Bucer in Script. Angl. p. 548. &c. and di­ [...]ers other learned Protestants; all which [Page 18] 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 ProtestantsIn his booke of Ec­cles. po­licy. pag. 188. D. Cou [...] in his de­fence of [...]er p. 77. do teach the Church of Rome to be the true Church of God and that men dying in it may be sau [...]d: Put agai [...]st the P [...]itans they thus writ [...] The M. [...]ow [...] in his con­siderat. Puritans are noto­rious, and manifest Schismatiks cut of from the Church of God. And againe: The Puritans M. F [...]ks in his Epist. dedi [...] p. 3. seeke to vndermine th [...] foundation of fayth. Now in requitall of this [...]roceeding, the Puritās prefer the Roman Religion, before the Religion of the moderate Protestant; for thus with a ioynt consent diuers of them do affirme in aInti­tu [...]e [...], 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 a [...]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 Relgi [...]on both of the Moderate Protestants, and the Puritans is false. For in that ech of them prefers his owne Re [...]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 [Page 19] be imbraced, then their Aduersaries fayth and Church, this riseth from a cleare and im [...]artiall iudgment and from the force of all probable credibility. And thus in this busines that most warrantable and receaued sentence tak [...]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 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 [...]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 [Page 20] by diuine power, that a body may exist in­diuisibly after the manner of a S [...]irit (as we Catholiks do hould in a sober cōstruction, that the body of Christ doth in the blessed Eucharist) and yet we teach, that it is im­possible, that a Spirit should ex [...]st after the manner of a true and naturall body; or be extended in place. And the r [...]as [...]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, [...]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:Math. [...]. Luc. 1 [...]. Non exies inde, donec reddas vltitaū quadrantem; Thou sha [...]t not goe from thence, till thou repay the last farthing. Frō which words we do not thus immediately inferre (as our Aduersaryes would seeme to haue vs) donec &c. vntill thou pay [...]t the last farthing; Therfore [...]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 [Page 21] that text:Psal. 109. [...]ede a dext ris meis, donec ponam inimicos scabellum pedū tuorum; which words only proue, that a [...] the length the Enemyes of Christ shalbe 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 ob [...]ruded vpon Catholikes.

Animaduersion IX.

WHen we Catholikes complayne of the great Persecutions against the Catho­likes only for their Religion in Q. Elizab [...]ths raigne; our Aduersaryes seeke to choake vs herein by way of recrimination, in auer­ring that as great, or greater was practized in Queene Mary [...]s tyme against the Prote­stāts of those dayes. But admit for the tyme so much; yet there is great disparity herein, and there are diuers reasons more warran­ting the [...]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, [Page 22] 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 m [...]ny hundreds of Men in England yet liuing. Those Lawes, wherby Q. Mary punished the Protestants, were e­nacted by Popes, and GenerallCon­cil. Lao­dicens. can. 31. & 32. Concil Carthag. Can. 16. Coun­cels (to whos [...] charge and incumbency the burden of Religion is p [...]culiar [...]y by God committed) seconded otherwise by the se­cular authority of Emperou [...]s, and particu­larly of Ʋalentinian and Marcian; of which their secon [...]ing herein peru [...]e the Councell of Calcedon Act. 7.. Th [...]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 Decre [...]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: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 cō ­fessed by its greatest Enemyes and particu­larlyM. 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 [Page 23] throughout all Christendome, almost the space of the foresaid fourteene hundred years, & by the learneder sort of Protestāts, granted to be sufficientThat the Ca­tholike sayth is suffi [...]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 eau [...]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 [...]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 vniuers [...]ll which said ti [...]e (so long be­fore) co [...]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, doThus answereth D Whitaker contra Camp. rat. 7. saying; Pilinon subito omnes canescunt. And againe. In E [...]clesia Romana accidit, quem [...]dmodum magno aedifi­cio videmus enenire, quod [...]mes al [...]quo loco incipit agere &c. Ita Romana E [...]clesia temporum successione &c. answere, that the changes of Fayth in [Page 24] the Church of Rome, vnespiedly did com [...] in; euen as hayres of a Mans head inse [...] ­sibly do grow gray, and as houses and edifices [...] without any obseruation of the tyme become ru [...] nous and decaying; & yet certaine it is, that the hayres change their former colour to gray, an [...] 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 obseruatiō. 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 [Page 25] 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 happē. 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 inAs witnes­eth Theod. Dial. 3. Ignati­us his dayes, which Ignatius was scholler to the Apostles: The denyall of freewill taught by the Manichees, asAu­ctin 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 Ca [...]h [...]ike points in those ancient times doth necessarily imply, that the said Catho­like [Page 26] points were affirmatiuely belieued generally taught, both in, and before the times. And thus through the old Heret [...] denying and impugning of our said poi [...] of fayth, is necessarily presupposed a pre [...] stency of those said affirmatiue doctrin [...] the Reall presence, Freewill, and of the r [...] wherof those anciēt Heretiks Tenets are m [...] rely Negatiues: I meane they preadmit a former more ancient beliefe of our said C [...] tholike doctrines. For why should any S [...] ctaries in those dayes rise vp to deny (a [...] this by writing) any of the said doctrine [...] if those doctrines had not beene then, a [...] before belieued?

Animaduersion XII.

SVch frontlesse Protestants, as will main­taine the Visibility of their Church for a ages, undertaking to giue Exāples 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 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 [Page 27] giuing any one Example of Protestāts, during all that long period of Ages. Now [...]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 Protestāt 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 Caluin with an accustomed sl ight in this manner. When Caluin vndertaketh to answere ma­ny texts of Scripture vrged in proofe of some Catholike Article or point; Caluin begins to answere two or three of such texts, as may seeme in an ignorant eye to be best capab [...]e of some shew of answere; and for the other passages of Scripture, which are most conuincing for the point vrged, & in which we Catholikes chiefly insist, and wherunto Caluin cannot pretend any ans­were, he passeth them ouer commonly in [Page 28] these words; The chiefest passages J haue [...] wered, as for the other texts of Scripture wr [...] by the Papists to the same end, they are so im [...] tinently alledged, as that it were but tyme lo [...] answere them, therfore I passe them ouer as [...] worthy of answere. Here is Serpentiue craft [...] the Card. calls it.) For Caluin thought it b [...] ter policy not to conceale the chiefe [...] by vs vrged (for that might argue a gu [...] nes in Caluin) but to take particular no [...] of them, and so by sl [...]ighting the force all such passages to make the ignorant [...] der b [...]lieue, that they nothing conduce the Catholike point, for which they pretended: Dolus, an virtus, quis in hoste quirat?

Animaduersion XIII.

THe Protestants do set downe the [...] preaching of the Word, and the true A [...] nistration of the Sacraments to be the Ma [...] of the Church. The reason of this th [...] proceeding, is double; First herby to re [...] the Catho [...]ikes Notes of the Church [...] meane Antiquity, Visibility, Succession, Ʋ [...] &c.) seeing they are not able to iust [...] these Notes in their owne Church. S [...] cōdly because by erecting their owne Not [...] of preaching the Word, and administring [...] Sacraments, they reduce to their owne Ce [...] sure only (reiecting all other Authorities which is the true Church; For they will ac­knowledge the word to be truly preached [Page 29] at the Sacraments rightly administred, on­ [...] such places and after such manner, and [...]els where, or otherwise) as themselues [...] to thinke and determine: And yet by their proceeding they are mightily [...]nded; And here I will briefly recur to [...]t D. Whitaker sayth of these Notes. These Whi­tak. con­tia Cāp. rat. 3. Notes being present, do constitute a Church; [...]eing absent, do subuert it. Now the Prote­ [...]ants during many Centuries haue wanted [...]hese Notes, therefore during all that time, [...] Church hath beene wholy extinct, and [...]nihilated. That the Protestant Church [...]uring many ages hath beene depriued of [...]hese Notes (I meane, of preaching the word, [...]nd administring the Sacraments) is euicted [...]ut of the confessed Inuisibility of the Pro­ [...]estant Church for many Ages; for thus ac­ [...]ordingly Sebastianus E [...]. de abro­gand. in vniuer­sum om­nibus sta­tut. Ec­clesiast. Francus (a great [...]rotestant) writeth: For certaine, through the [...]orke of Antichrist, the externall Church toge­ [...]her with the fayth and Sacrament vanished a­ [...]ay presently after the Apostles. With whom [...]greeth Caluin, thus acknowledging: Factum Inst. 4. c. 1. sect. 11. est, vt per aliquot secula &c. It was brought [...]o passe, that the true preaching of the word of [...]od did vanish away, for the space of certaine [...]ges.

Animaduersion XIV.

A Weake and confused Iudgment may suggest or conceaue difficulties; but it is a cleare [...]dgment, that must resolue them. The rea­son [Page 30] of the disparity herein is this. To [...] one thing for another, or to erre in the p [...] per nature & essence of things, is the so [...] of doubts, and questions; but to be able range and marshall together things of [...] nature, and to deuide and seuer things sunder, which carry a great likenes one [...] another (for such resemblance of partic [...] lars euer begets mistaking) as also to kn [...] what essentially is agreeing to the na [...] of any thing, and what but accidentally: companieth the same, is a worke of the l [...] dicious. This I write, that vnlearned [...] may learne Humility in beliefe, and [...] seeke to apprehend with their weake iu [...] ments the high Misteries of Christian R [...] gion, especially the Articles of the B. [...]r [...] the Jncarnation, and of the Reall presence: Christs body in the holy Eucharist.

Animaduersion XV.

IT sometymes may fall out, that the [...] Inuentour of a false Opinion may be [...] Heretike, as mantayning it before it be c [...] demned by the Church; whereas the Professours of it after its condemnation, b [...] come Heretikes, according to that senten [...] of VincentiusL. de Haeresib. Lyrinensis: O admira [...] change of things! The Authours of one and [...] same Opinion are esteemed Catholikes, & the followers Heretikes. Thus we see, that it is co [...] tumacy against the Definitions and Decree of the Church of Christ, which consummate an Heresy.

Animaduersion XVI.

WE are to call to mind, that the Ceremo­nyes in the celebration of the Masse, were successiuely, and at seuerall times ad­ded, and first brought in by seuerall Popes; And accordingly we fynd, that theThe Relicks of Rome, or, the Anato­my of the Masse by [...]ntony de Ada­ [...]o. prin­ [...]ed 1 [...]56. Hospi­n [...]n Hi­stor Sa­ [...]am [...]nt. [...]. [...]. c. 4. 5. 6. 7. Ad­uersaryes of the Church of Rome, as wil­ling to discouer our Innouations (though in the smallest Matters and but in points of Indifferency,) haue most dilligently, and painefully recorded them in their seuerall bookes, written of this very subiect, with all due circumstances both of the Popes in­troducing them, and the tymes, wherein they were introduced.

Here now I vrge: if the Enemyes of the present Church of Rome, we [...]e thus dili­gent and solicitous in noting the begining of ech Ceremony of the Masse, all such Ce­remonyes being meerely accidentall to the Masse, and without which it may as truly and effectually be celebrated, as with them: If they (I say) could haue discouered any Innouation in the maine doctrine of the Masse (as the doctrine of the Reall Presence, the Sacrifice of Christs Body there offered vp &c.) would they haue beene silent therin? Or rather would they not haue loaded their Bookes with relation of all such Innoua­tions, they consisting not in small Ceremo­nies, but in most sublime and high points of Christian Religion?

Animaduersion XVII.

THe Protestants are so various, or rath [...] contrary in their Positions & writings as that a man may borrow from their [...] uerall Confessions, both the propositions [...] premises, out of which the Conclusion sh [...] rise, wholy making ag [...]inst their Religion For example: D. Humfrey thus wryteth:D. Humf [...]. I [...] s [...]s. in part. 2. c. 3. Oportet Ecclesiam esse Conspicuam, Conclu [...] est Clarissima: Jt is an euident Conclusion th [...] the Church of God ought to be conspicuous, [...] visible. And M. Hooker; God hath, and ca [...] shall haue some visible Church vpon the eart [...] But of the cōfessed visibility of the Churc [...] of God, more fully I will shew hereafte [...] Now touching the Inuisibility of the Pro­testants Church, we reade M. Napper th [...] to confesseV. p [...] the Reue [...]t. in c 11 & 12.: God hath with drawne his v [...] sible Church from op [...]n assemblies to the hart [...] particular godly men. And D. Fulke confesset [...] thusD. Fu [...]ke in his answer to a counter­feyt Ca­ch. p. 16.: The Church in the time of Boniface th [...] third (which was anno 607.) was inuisible & fled into wildernes, there to remaine a long sea­son. Now to reduce all these Confession [...] 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) r [...] ingenuously confesse, that the Protestant Church hath for many ages beene wholy Inuisible; Ther­fore [Page 33] 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 Pro­ [...]estāts bookes, or in that Catholike Booke, called The Protestants Apology; wherein a man may see euen thousands of Protestāts 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 Protestāts do truly acknow­ledge, that the Protestant Church hath for many ages beene wholy inuisible; There­fore diuers other learned Protestāts 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 See the hi [...] o­ry of Da­uid George printed at An­twerp. 1568. pu­blished by the De­uines of Basill. George (once Professour at Basill) became a blas­phemous Apostata: Ochinus, Of Ochinus his Apo­st [...]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 [Page 34] confesseth.Of Neuse­rus his Deniall of Christ, Osiander the Pro­testant witnes­seth, Cent. 16. part. 2. pag. 8 [...]8. Neuserus (once Super­intendent of Heidelburge) turned Turk, an [...] was circumcised at Constantinople, as Osian­der the Protestant affirmeth.Tou­ching Alaman­nus, see Beza in E [...]ist. 65. pag. 308. Alama [...] nus (a Swinglian, and once deare to Beza became a Jew, as Beza himselfe sayth. Laeli [...] 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 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 Trini [...] with the Turks. Thus of Instances for th [...] 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 d [...] maintayne the contrary in the same poin [...] to the Protestan [...]s, aboue by me alledged. This answere is most weake; th [...] reason thereof being, in that there is grea [...] disparity betweene learned Protestant confessing some points, which do aduantag [...] the Catholike fayth, and others (thoug [...] as learned Protestants) maintaining th [...] 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 the [...] second kind of men do not admit the con­fessions [Page 35] 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 [...]n Aduersary is, appeareth both from the testimony of the ancient Fathers, and the Protestants themselues. First then Irenaeus thus writeth hereof: Jt is L. 4. c. 14. an vnanswera­ble proofe, which bringeth attestation from the Aduersaries themselues: with whom conspi­reth Nazianzene, saying: Jt 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 In Ep. Eucha­rist. confession & testimony of an Aduersary is of greatest authority. And Peter Martyr: Among Loc. tit. ce Iu­daeis fol. 300. other testimonies, that is of the greatest weight, which is giuen by the Ene­ [...]ies. Finally D. Whitaker; The Con­tra Bel­lar. l. de Eccles. controu. 2. q 5. Argument [...]ust needs be strong and efficacions, which is [...]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 [Page 36] Tertullian: In Apolog. Magis fides prona est in aduer­sus semetipsos confitentes, quam pro semetips [...] negantes.

Animaduersion XIX.

THere is great difference to be made bet­weene Protestāts 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 own [...] opinions: And therfore such their autho­rities are not to ballance equally with the Confessions of the former Protestants. Th [...] Animaduersion is giuen, with reference to Erasmus, Cassander, Cornelius Agrippa, Polide [...] Ʋirgill, Nilus, and some others, euery on [...] of which imbraced some one Protestan [...] Tenet or other; though diuers of them af­ter recōciled themselues before their deat [...] to the Catholike Church, by abandonin [...] their former receaued Innouations.

Animaduersion XX.

CHoose rather to dispute with a Prote­stant touching matter of Fact (in whic [...] may be proued the falshood of the Protestant [Page 37] 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 by his owne learned Brethrens Confes­sions, or else he must rest silent. And this is the reason, why the Protestants are so loath to dispute of the Church; Since this Que­stion comprehēdeth in it selfe, diuers points of fact: as of its continuall Ʋisibility, Anti­quity, Succession, Ordination, and Mission of Pastours &c. All which Questions receaue their proofes from particular Instances (warranted from History,) by shewing the particular Tymes, Persons, and other circum­stances, concerning matter of Fact.

Animaduersion XXI.

WE Catholikes charge the Protestants with a vicious Circle of dispute between the Scripture, and the spirit; and in requitall hereof the Protestants do reciprocally insi­mulate vs Catholiks within the said vicious circular argumentation, betweene the Scri­pture, and the Church. Now let vs see, whether of vs stand truly chargeable here­with. That the Catholikes are free from this kind of arguing, I thus proue: The Ca­tholikes, touching the Scripture, and the Church, do euer make their proofes in seue­rall kinds of Causes, and by a partiall man­ner of proofe; and therby do still proue one thing by another, more knowne to those persons, to whom it is to be proued. The actuall assent and beliefe it selfe is wrought, wherby we infallibly belieue the Mysteries reuealed; though we belieue the verity of the Scriptures reuelation by the authority of the Church propounding, & the Churches proposition, for the authority of the Scri­ptures reuealing; wherby the Scripture re­uealing, doth giue vs testimony of the Church propounding; & againe the Church propounding, of the Scriptures reuealing. Ne­uerthelesse this reciprocall testimony and proofe is not any proper vicious circle. First because, it is in diuerso genere causae, in di­uers kinds of causes: for the testimonies of the Scriptures reuelation to the infallibility [Page 39] of the Churches proposition, is causa for­malis, the formall cause, by the which we as­sent to the Churches proposition; But the Churches proposition is only Causa condi­tionalis, or (as we vse to speake) Conditio fi­ne qua non; to know the Scriptures Reuela­tion; and so they are reciprocall in a diffe­rent manner of proofe; the one (that is Scri­pture) à Priori, as including diuine reuela­tion; the other (that is the Church) à Poste­riori, required only as a condition: The for­mer, as a formall precedent Cause; the later, as a subsequent annexed condition. Se­condly, this reciprocall proofe is not adom­nino idem (as Aristotle requires to a Circle) that is, the one is not the totall, and sole cause of knowing the other, for the Churches proposition is not knowne only by the Scriptures reuelation, and not otherwise; but also by other proofes, signes, and testimo­ [...]ies (to wit Miracles, Consent, Sanctity &c.) all which conuince, that the Churches au­thority is necessary and infallible to distin­guish the true sense of the Scripture from false, and to end Controuersies about Scri­pture. But now to cast our eye vpon the Protestants Circle, prouing the Scripture by the priuate Spirit, and the priuat Spirit from the Scripture; it is euident, that they proue the Scripture by the Spirit, and Spirit by the Scripture, in one & the same kind of Cause, and by one sole & whole manner of proofe: For demaund of a Protestant, how, and by [Page 40] what meanes he vnderstādeth the Scripture? He answeres, by the Spirit (and so knowes the Scripture by the Spirit.) And aske him, by what meanes, he knowes, he hath the true spirit? he answeres, the Scripture assu­res himselfe therof, since he is one of the Elect. And thus this his proofe is truly Cir­cular and vicious, as being deliuered in eo­dem genere Causae, and omnino ad idem.

Animaduersion XXII.

IT is most certaine, that Protestants deny all Authorities of all affirmatiue heads, ma­king their last refuge to their owne priua [...] Spirit and Iudgement. For example, if we insist in the affirmatiue Notes and Marks of the Church, to wit, vniuersality, visibility, vnity &c. ou [...] aduersaryes (as is aboue said) discard the testimonyes of all these heads, by ere­cting for Notes, the preaching of the word, and administration of the Sacraments; so re­ducing to their owne iudgment only, when the word is truly preached, and the Sacra­m [...]nts rightly administred.

Yf in matters of fact we recurre to Histo­ry (I meane, concerning visibility, Succession, vocation &c.) they reiect this authority by saying: Sufficit Whitak. contra Du­raeum l. 7 p. 478. nobis &c. To vs it is suffi­cient, by comparing the Popish opinions with the Scr [...]pture, to discouer the disparity of faith betweene them and vs. And as for Histo­riographers, we giue them liberty to wryte, what they will. If we produce the testimonyes of [Page 41] particular Fathers of the Primitiue Church, marke how Luther depresseth them:Luth. de seruo arbis. 1551. pag. 434. The Fathers of so many ages haue beene plainly blind, & most ignorant in the Scriptures; they haue er­red all their life time; & vnlesse they were amen­ded before their death, they were neither Saincts, nor pertayning to the Church. If we produce Generall Councels, they answere saying:Pet [...] Martyr l. de votis. pa. 476. As long as we insist in Generall Councels, so long we shall continue in the Popish Errors. If we passe to Apostolicall Traditions, Cartwright in de­pressing Traditions maintained by S. Austin, thus wryteth: To S [...] Cart­wright in whit­gifts de­fence. p. 103. allow S. Austins saying (touching Traditions) is to bring in popery.

If we alledge diuers passages of Scripture (as out of Toby, Ecclesiasticus, the Macha­bees,) the Protestants with full voyce de­ny them to be Canonicall, and style them only Apocriphal. If we take our authori­tyes out of such books of Scripture, as are acknoledged for Scripture on both sydes; the Protestants deny the Translation of the Scripture to be true & sincere; which point appeareth, both from the Protestants mu­tual condemning one anothers translation of Scripture, as also from the most bitter censure giuen by our English Puritans, a­gainst our English Translaiion; whereof se­uerall books writtē by them are yet extāt.

If we Catholikes proceed further in in­sisting in the Originall of both the Testa­ments; the Protestants deny, that the Ori­ginalis are at this present true. Thus for ex­ample [Page 42] in Math, c. 10. we read [...] the first Peter; Beza Beza in An­notat. noui Testam 1556 denyeth the Originall herein, mantayning, that the word [...] was inserted into the text by some one fa­uoring the Popes Primacy: In like sortBeza v [...]i supra Beza denyeth that the Greeke Originall in Math. 22. is at this present the same, as it was penned by the Euangelist; mantayning that it is corrupted in fauour of the Real [...] presence. If we yet ascending further, en­trench our selfe in such books of Scripture, whose Originals & Translations are accepted on ech party, as true and incorrupted, and tel our Aduersaryes, that the whole Church of God in her primitiue and purest tymes interpreted the passages of Scripture in that sense, in which they are at this present by the Catholikes alledged; the ProtestantsSo doth D. Whit. l. de Eccles. Bellar. Contro. 2. q. 4. pag. [...]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 themSo the Con­turists [...]all them. Cent. 4. col. 1445. & Osi­ [...] 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 [Page 43] vicious Circulation, from the first to the last answere, which aboue is disalowed in the [...]rotestants impugning, or disputing.

Animaduersion XXIII.

THat the words of Christ at his last Supper are to be taken literally and not Figurati­ [...]ly, is proued by these Reasons following; in that Christ saying, this is my Body; Math. [...]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 circum­stāces of the foresaid place of the Scripture. The first circumstance may be taken from 1 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 frō the person of Christ speaking; 2 with whose diuine wisedome and Charity it is not agreab [...]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 [Page 44] in the Hearers, and of perpetuall Id [...] latry in the mynds, and wils of the suc [...] ding Christians, during the continuance [...] the world.

3 Another Citcumstance may be take [...] from the persons of the Euangelists, and th [...] Apostles, repeating and relating this speac [...] of Christ, Hoc est corpus meum &c. A [...] which men, whereas they did write in seu [...] rall times, when some of them were presen [...] at the Institution; others receaued relatio [...] thereof from them that were present there­at; whereas also they had seene the practise of the Apostles about this Sacrament; whe [...] as lastly they had the spirit of true vnde [...] standing; notwithstanding all this, they a [...] 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 thos [...] words, Soluite templum hoc, & in tribus di [...] bus reaedificabo illud, the Euangelist did interpret of Christs Body saying: ille Iohn cap. 1. a [...] ­tem dicebat de templo corporis sui; to preuent that the Iewes should not thinke, that ou [...] Sauiour spake of the Temple of Salomo [...]. In like manner the said Euangelist is foun [...] to haue expounded other of our Sauiours doubtfull sayings, though in themselues of much lesse importance, as Christs Cap. 11. exalta­tion from the earth, The sleeping of Lazarus [Page 45] [...]e Cap. 11. girding of Peter, and stretching forth his [...]ndes &c. And yet neuer expounded the [...]o [...]ds of the Institution otherwise, then in [...]heir plaine, direct, & literall sense.

Another from the Persons of the Apostles, 4 [...]earing Christ instituting the Sacrament! Now, [...]f there were any figuratiue speech in [...]he words of Christ (especially concerning [...]o great a matter) the Apostles then pre­ [...]ent would neuer haue omitted to haue as­ [...]ed Christ, what had beene the meaning of [...]hose strange words, being vttered a little [...]efore his death; As they did touching o­ [...]her darke speaches spoken by Christ; and [...]hus we read them to haue said: Edissere Math. 13. & 15.5. [...]obis parabolam Zizaniorum. And againe: Edis­ [...]ere nobis hanc Parabolam. Againe from [...]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 6 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 [Page 46] of the diuine Mysteries: Therefo [...] 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.

7 In this last place we may call to mind [...] the circumstances of this busines; as t [...] Pronouncing of the sacred words of the J [...]sti [...] tion; the washing of the Apostles seet; Christs [...] sire of performing this Mystery; his casting vp [...] his eyes towards Heauen; his application of t [...] words to the matter; his separated and disioyn [...] blessing of both the Elements; his fraction, [...] giuing, and inuiting to a new supper; his ow [...] eating, and after commanding the eating of it t [...] others; and lastly his most holy speach deli [...]er [...] therof, in Iohn 14.15. &c. Here now I con­clude, that all these reasons with the forme [...] 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 Ca­rolostad. in lib. [...] ­di [...]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 In retract. af­firmeth, that by the Pronoune, Hoc, is vn­derstood [Page 47] the whole action of the Supper; so [...] the sense should be; Hoc &c. This action [...]th represent the body of Christ. Swinglius Swin­gl. l de vera & falsa re­lig. cap. de Eu­charist. [...]aintayneth, that the figure is not in, Hoc; [...]ut in the verbe, est, which here ought to be [...]ken figuratiuely, for significat. Boquinus Bo­quinus in exam. lib He­shufij. teacheth) that the bread is truly called [...]he body of Christ, propter communicationem [...]omatum; as by the same we truly say of [...]hrist, This man is God. Oecolampadius, L. de genuina explicat. V [...]rb. [...]cknowledgeth not any Trope either in the [...]ronoune Hoc, or in the Verbe Est, but in [...]orpus, thus interpreting the words by the [...]gure Metonymia; Hoc est corpus meum; id est, [...]ic panis est figura corporis mei. Finally (to [...]mit others) Caluin C [...]l [...]. l 4. Inst. c 17. §. [...]. admitteth with [...]ecolampadius the figure to be in the word [...]orpus, but withall he addeth, that the bread of the Eucharist is not a naked signe of the body of Christ; but it is a signe or fi­ [...]ure, which doth truly exhibit the thing it selfe, to wit the body of Christ. Thus we see what diuers interpretations (and all false) our Aduersaries do giue of the words of the Jnstitution: And thus, as they all reiect our Catholike interpretation of them; so [...]ot any one of the former Protestāts doth [...] holy imbrace the exposition of another.

Animaduersion XXV.

DO not admit this Inference as good: Some Fathers do interpret this, or that text of Scripture figuratiuely: Therefore, the said Fa­thers [Page 48] do teach, that such Texts are not to be expounded literally. This is a meere Sophis [...] for seeing diuers texts of Scripture (beside the literall) are capable of allegoricall sense (as all learned men both Catholicks, an [...] Protestants do teach) therefore the figuratiue sense doth not exclude, but rather often presuppose, and admit of the literall According hereto S. Austin passing ouer (a presumed and granted) the literall sense [...] those words: Qui Iohn. [...]. bibit meum sanguine [...] &c. allegorically expoundeth them in th [...] sort: Bibere sanguinem Christi, est credere [...] Christum: to drinke the bloud of Christ, is to be­lieue in Christ. In like sort also do not ap­proue this kind of disputing (for it is a meere Schiomachia, or fighting with a sha­dow:) The Scriptures speake honourably o [...] Mariage, (which all we Catholiks do wil­lingly acknowledg) therefore vowed virgini­ty is not to be allowed; our Aduersaries here laboring to disualew the worth of Ʋirginity, by the acknowledged dignity of Mariage its opposit. For the worth of both these may stand together, the one not crossing the o­ther; and in things, that are good, we must acknowledg there are degrees of goodnes; and accordingly we here say, Mariage is good, but yet vowed virginity is better. In like sort, our Aduersaries vse another frau­dulent kind of reasoning called Logomachia; where leauing the sense, childishly con­tend with the naked word for exāple: find, [Page 49] say they) the word, Purgatory, or Masse [...] the Scripture, if you can: But what [...]lloweth from hence? for are the words, [...]rinity, Person, Consubstantiality &c. in the [...]cripture? they are not; must we therefore [...]iect the doctrine of them? To proceed; [...]other captious arguing of our aduersa­ [...]es, is taking hold of the very letter, con­ [...]ary to the approued mind of the Church: [...]r example: the word, Presbyter in Greeke [...] nothing but a Seniour, therefore in the [...]hurch of the new Testament, there are no [...]riests so truly called: But S. Thomas in 1. [...]art. quaest. 13. shall salue this Argument, [...]ying; we are to obserue in words, non tam a [...]o, quam ad quid, not so much from whence [...]hey are deriued, as to what, by a warranta­ [...]e custome they are applied.

Animaduersion XXVI.

THe peruersity of our Aduersaries is such, who lighting vpon some few straying [...]assages in the Fathers writings, where the [...]ucharist is called bread, they mainely c [...]y [...]ut, that in the Fathers Iudgment, it is no­ [...]hing but materiall bread; And yet when in [...]uery leafe, or page of the Fathers works [...]pon this matter, they find it termed, The body and bloud of Christ; all such places (or els we wrong them) must be interpreted figura­tiuely: Thus they, insisting much in those [...]phrazes, which are but rare in the Fathers, and passing ouer with a censuring neglect [Page 50] such forme of speeches, as most frequently occurre in their Bookes. Now the Eucha­rist may be called bread by the Fathers afte [...] consecration (without any preiudice to our Catholike doctrine) for seuerall rea­sons; the Fathers borrowing this kind o [...] phraze from the Scripture: Panis 1. Cor. 10. que [...] frangimus &c. First, because it is an accusto­med Dialect of the Scripture to call a thing by that name, which afore it was. Thus it Genes. 3. Eua is called the bone of Adam, be­cause she was made thereof; and the Ser­pents of Moyses (in Exod. 7.) are termed wandes, because the wandes were turned in­to serpents: so for this very reason the Eu­charist is somtimes termed bread by the Fa­thers. Another reason, why the Eucharist may be called bread by the Scriptures (and consequently by the Fathers) is in regard of the similitude, which it hath with bread; I meane in nourishing the soule, as bread doth nourish the body. A third reason in that the Scripture (and in like manner the Fathers) do often call things as they do ex­ternally appeare to the Eye; so the Scrip­ture calls Angels who appeared in humane shape, Men; and the Brazen serpent, a serpent, &c. Therefore the Eucharist may be termed bread and Wyne, either by the Scripture, or the Fathers, in that to the eye it seemeth only Bread and Wyne.

Animaduersion XXVII.

IF it be not lawfull to pray to Saincts, the reason hereof must be, either because they will not heare vs praying to them. But this can­not be, seeing they are now endued with more Charity, then when they here conuer­sed vpon earth; and being secure of their owne felicity are more sollicitous of our spirituall good and health: Or els, because the Saints cannot helpe vs. But neither this: For if they could help vs with their prayers while they were pilgrimes in this world, much more are they now able, being arri­ued to their owne Country: Or because they do not know what we pray. But not this; be­cause from what ground the Angells do know the conuersion of sinners, for which conuersion they so much reioyce (as is said in Luke 15.) from the same ground the Saints do know our prayers: Or lastly (which is the most ordinary reason giuen by our Aduersaries) because an Jniury is committed against God, if any other be prayed & inuoked vnto then he. But not this; for then it were vnlawfull to inuocate and pray to the liuing; and consequently S. Paul sinned and offended God, when he writ thus to the (f) Romans: Brethren I beseech you, that you would helpe me in your prayers for me to God. Which kind of prayer the Apostle vseth in his Epistle to the Ephesians, c. 6. in the first to the Thessalonians, c. 5. in his Epistle to the [Page 52] Colossians, c. 4. finally in his Epistle to the Hebrews, c. 13.

Animaduersion XXVIII.

TOuching Communion vnder one kind, o [...] vnder both; the true state of this Question is not, whether Christ did institute th [...] Eucharist vnder both kinds; or whethe [...] himselfe and the Apostles at the first Insti [...]ution of it, receaued [...]t vnder both kind [...] or whether the Apo [...]les and the Father afterwards at sundry tymes did minister [...] vnto the Laity vnder both kinds (for a [...] this is confessed for true) but the touch o [...] the Question is, whether Christ our Sauiour did giue an absolute command, vnto his Apo­stles and Successours, of administring the sai [...] Sacrament vnder both kinds (to wit of brea [...] and wyne) so as the deliuering of it to the Laity vnder one kind only, should be a breach of o [...] Lords precept therein. The Protestants af­firme it to be an absolute transgression The Catholiks deny it, and maintaine tha [...] their Aduersaries do ignorantly confoun [...] a Precept with an Jnstitution, between which two there is great difference: For example, God did institute and ordayne Mariage, but gaue no precept thereof; for if he had, then all men were bound vnder sinne to marry: therfore those words, Crescite Gen. 8. & multiplicamius, though they be deliuered i [...] the imper [...]ine moode, neuerthelesse they contayne not any Precept; neither by the [Page 53] same reason do those other words, Bibite Mat. 26. ex hoc omnes. In which sentēce the word Om­nes, is to be restrained (contrary to our Ad­uersaries vrging of it) only to all the Apo­stles, then present; for if it were to be exten­ded to all men vniuersally without restraint, then should the Sacrament of the Cup be giuen to the Iewes, Infidels, and Children; all which notwithstanding are exempted from it, euen by the confession of the Pro­testants.

Animaduersion XXIX.

TOuching the true doctrine of Iustifica­tion, and merit of works; we Catholikes do [...]each: That we are not to ascribe our first [...]ustification to our works at all (though we be wrongfully traduced so to do) for we willingly acknowledge those words of the Apostle: Jt is Rom. 9. not of the willer, or of the run­ner; but of God, who sheweth Mercy. Now [...]ouching Merit of workes, we may deliuer [...]he Catholike doctrine in these Ensuing Propositions.

That works may merit, it is required, that the party, who worketh, be in state of Grace, and out of mortall sinne.

That works do merit, a free and liberall pro­ [...]ise and Couenant of God is necessary; by which [...]is promise of reward made vnto good works. God [...]n a manner obligeth himselfe to reward good [...]orkes, according to his promise.

That works do merit, they must take their worth and dignity from our Sauiours passion; and from thence receaue (as it were) a new tincture, and dye.

We are further to vnderstand, that the passages & texts of Scripture prouing me­rit of works, are of fiue sorts (so plentifull is the Scripture in proofe thereof.) First, from those places, where eternall life is cal­led Merces, a wage, or reward, as in Math. 5. & 20. &c. Secondly, from those place [...] wherein a heauenly reward is promised to Men, according to the measure and propor­tion of their works, as in Luke 6. Rom. 8. Cor. 3. &c. Thirdly, from those testimonies of Scripture, which expresse the reasons, that works are the cause, that eternall life is giuen, as in Math. 25. Apocalyp. 2. &c. in all which places the particles, Enim, quia, Ideo, are vsed, and are Causalls, that is, implying and shewing the reason & cause of a thing. Fourthly, from those places, in which a re­ward is promised to good works, euen by force of Justice, Hebrews 6.2. Thess. 1. &c. Lastly, from those passages, wherein men­tion is made of the Dignity of good works, as in Luc. 10.2. Thess. 1. Apocal. 3. And here we are to note, that touching Euangelical Coun­cels; true it is, that we are so obliged to God, that if we consider Gods benefits be­stowed vpon vs, we willingly acknowledge, that man cannot do more good, then he ought to do; no not the thousand part ther­of, [Page 55] he ought to do; in that man cannot ren­der any thing of equall valew and worth to Gods benefits. Neuerthelesse, if we consi­der the Law and Command imposed by God vpon vs, then man may be said to do more, then indeed he is obliged by Gods Law to do. For although man cannot ex­ceede, or equall Gods benefits with his owne works; yet he is not become guilty hereby, seeing man is not obliged to per­forme more, then God commandeth.

Animaduersion XXX.

THe Catholiks are charged by their Ad­uersaryes, that they do expunge out of [...]he Decalogue those words: Thou shalt not make to thy selfe any grauen Image &c. But [...]his is a meare Imposture of the Protestāts. For the truth is, these words heere recited, to make but one and the same commande­mēt with those first words, Thou shalt haue [...]o other God before me; these later being but [...] more full explication of the first words, & consequently may be omitted somtymes in [...]hort numbring, or setting downe of the Commandements. This is thus proued: Euery Jmage is not prohibited in the Deca­logue, or ten Commandements, but only [...]hat, which may be truly called an Idol; that is, an Image, which is taken for God; or which representeth God, to be that thing, which God is not. Now that Images were not absolutely forbidden in the old Law, appe­areth [Page 56] in that God commanded the Image [...] of the Cherubims, 3. Reg. c. 6. Lyons, and Oxen to b [...] made, as also the brazen Serpent Num­bers c. 11.. Fro [...] hence then we may conclude, that the ma­king of Images is not absolutely forbidden by God; as a distinct precept from the first but only so far forth, as Images be take [...] for God; and consequently that (as abou [...] is said) these words forbidding the making of Images do but make one and the same Commandement with the first words, Tho [...] shalt not haue any other Gods before me.

Animaduersion XXXI.

WE are to obserue, that a thing may be pictured to three seueral ends. One way to expresse the perfect similitude of the for­me and nature of the thing pictured: And after this maner only corporeall things ar [...] paynted, which are endued with lineamen [...] and colours. And if one should attempt to picture or paint God after this manner, be should make the picture, a true Idol. The second end of picturing, is to exhibit some history to the eye: as if a man would paynt the expulsion of Adam out of paradise, he ought to paynt God in forme of a Man wal­king, and Adam, and Eue naked, byding themselues among the trees; and lastly an Angell in mans shape holding a sword, and expelling Adam with his wife. Now, who should thus draw this History, doth not in­tend to represent the nature either of God, [Page 57] or the Angell; but only to exhibit by meanes of the picture, that to the eyes, which another by reciting the Scripture, doth exhibit to the eares.. And after this manner God may be paynted.

The third end to paynt a thing (without reference to History) is to explicate the na­ture of a thing, not by any immediate and proper similitude, but by Metaphoricall and mysticall signification. After this manner we paynt Angels, in forme of young men, winged, fayre, naked of feet &c. so to signify, that they excell in strength, are most swiftly mo­ued from place to place, are endued with splendour of Grace and vertue &c. After this manner also Vertues are paynted, as Iustice, fortitude &c And it is not prohibited to paynt or picture God after this third mā ­ner (notwithstāding our Aduersaryes great dislyke thereof.) For ifDan. c. 7. Daniel doth describe God sitting in a throne, and des­cribeth there also his head, his gray hayres, his white garments, therby to expresse his Maiesty, power, and his Antiquity from all a­ges, his purity, and brightnes &c. why may not then God be so pictured to the Eye, as the Holy Scripture by reciting of it, doth expresse him in words to the Eare?

Animaduersion XXXII.

IT is a peculiar sleight of Caluin and other our more learned Aduersaryes, that wher­as they deny a Conclusion or Proposition [Page 58] of fayth, affirmatiuely mantayned by the Catholiks; after we haue brought autho­rity either out of Scripture, or from for [...] of Reason, prouing the same denyed point [...] then in answere thereto they grant the con­clusion of that point, but then they render a cause or reason, why in such a Case, our Conclusion may be admitted: so they sub­tilly obtruding a reason of the Conclusion granted in such, or such a case, for a sufficie [...] answeare in deniall of the Conclusion. B [...] this is most exorbitant, and in no sort satis­fying the Catholiks arguments. For the more cleare explicating of my selfe herein [...] will instance this their imposture in an ex­ample or two. We affirme, that the Angels, and consequently God (though all incorpo­reall) may be pictured. The Protestants absolutely deny this Proposition. We in proofe, that the Angels may be pictured, produce our authorityes out of the booke of Exodus, c. 25 & out of the third of Kings c. 6. in which places, we reade that Angels were pictured.L. 5. Instit. cap. 11. &c. Caluin (n) answereth hereto saying, that that was done in fauour of the Pedagogy, and more facill instruction of Men in the Old Law; which tyme is now past. Now here I say, this answere is mere­ly impertinent; for the Question is not in this place, why, or to what end things in­corporeall might be pictured (let the cause be what it will) but only whether it be law­full to picture things incorporeall, or not, [Page 59] [...]hich conclusion this answere of Caluin [...]mitteth for true.

In like manner, to proue Freewill, we vrge [...]ose words; Si Math 19. vis ad vitam ingredi serua [...]ndata: if thou wilt enter into life, keep the [...]mmandments; where we vrge, that promise [...]f Heauen is made vnder condition: & that God will not command any thing vnder an impossible condition; and that therefore [...]e haue Freewill to keep Gods Commande­ments. Caluin answereth hereto, that it is not absurd to maintayne, that God some­times for some reasons knowne to himself, [...]omiseth to men things vnder impossible [...]onditions, to wit, to the wicked he maketh such promises, thereby to manifest how vn­worthy they are of his diuine goodnes. But [...]ere we reply; We demand not why, or to what end, God doth make his promises ei­ther to the wicked, or to the pious; but we only maintaine, that a thing cannot right­ly be promised vnder condition, but only to him, who hath the vse of Freewill. This imposture is most familiar with Caluin and his followers, and therefore I could wish the serious reader to be obseruant therof.

Animaduersion XXXIII.

IN my iudgment the Question of Images in a point to be discussed chiefly by Philoso­phy, as taking its warrant and ground from thence; so far forth as there be no abuse of the Images. My reason is this; what thing [Page 60] soeuer man vnderstandeth, the same he vn­derstandeth by the help of a Species or Ima [...] thereof, first wrought in the Phantasy, ac­cording to that Axiome in Philosophy Quicquid intelligitur, intelligitur per mo [...] Phantasmatis. And thus we cannot apprehend or worship God, but by the help & mediation of an Image of God, which w [...] frame in our Imagination and phantasy▪ Againe, if a picture be capable of disgrace & iniury, in regard of the person therein repre­sented; then by the same reason a picture may be capable of honour, and reuerence (I meane that kind of honour & reuerence, which is due to inanimate things.) No [...] that a picture is capable of disgrace or con­tumely, is euident: For example, if a subiect disloyally affected to his Prince, should de­face, breake, or otherwise indecently handle the picture of his Prince, by stabbing it with his dagger, or otherwise; or if some Athe [...] (denying the Scripture) should be trample vnder his feete (through scorne and ma­lice) the Bible it selfe; would not these Actions be seuerely punished? and might not the picture of the Prince, and the Bible be said to haue suffered disgrace and indignity thereby, with reference to the wrong and indignity committed against the Prince, & the sacred Scriptures? Then by the same reason may the Picture of Christ, and the Saincts be affected with due religious res­pect aboue other things, in regard of Christ, [Page 61] and his Saincts represented in them, of [...]hom they are pictures.

Animaduersion XXXIV.

TO vindicate our selfes from the calumny of our Aduersaries, touching the wor­ [...]hip, which we exhibit to Saints & Images, [...]hey are for their instruction to take no­ [...]ze, that Adoration containeth three dif­ [...]rentS. Thom. in 3. sent. dist. 9. Acts; the first is of the vnderstan­ [...]ing, by the which we apprehend the excel­ [...]ncy of any thing: The Act of the Will, by the which we are inwardly moued to ma­nifest and protest our worship, by some ex­teriour, or interiour Act: The third is an Exteriour Act, by the which we moue our hat, or bow our leg, or shew some other ex­ternall signe, in manifestation of our in­ward worship giuen. Of which three Acts the second (which is of the will) is most essentiall; seeing the first may be without adoration, and the third with irrision and scorne, as the Jewes worshipped our Sauiour vpon the Crosse. Here further we are to note, that that worship, which is giuen to God is a chiefe and supreme prostration and inclination of the will, with the apprehen­sion of God, as the beginning and last end of all things, and therefore as our chiefe good; and it is called by Deuines, Latria, and cannot be communicated without Ido­latry to any creature. Worship giuen to Creatures is distinguished according to the [Page 62] different degrees of excellēcies in the Crea­tures; and so according to the different de­grees of the worth of Creatures, the wor­ship exhibited is seuerally called, as Du [...] hyperdulia, cultus religiosus, & cultus ciuilis. Lastly it is further to be obserued, that by the exteriour Act, it is not easy to distinguis [...] the seuerall kinds of worship: for almo [...] all exteriour Acts of worship (Sacrifice on­ly excepted) are common to euery kind o [...] worship. For according hereto we read, th [...] Abraham with the same Act of bowing h [...] body to the ground, did adore God, Genes 17. did worship Angels, Genes. 18. and di [...] worship Men, Genes. 23. In like sort all me [...] do vse to kneele to God in their prayers, t [...] their Princes or kings, and to their own [...] Parents; yet with disparity of honour t [...] ech of these. And heere is the source o [...] fountaine of the Protestants mistaking who hearing, that Catholikes do somtim [...] exhibit part of that externall worship t [...] 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 fir [...] comming of Antichrist, assigned by ou [...] Aduersaryes, do euidently proue that Ant [...] ­christ [Page 63] is not yet come, & consequently that [...]he Pope is not Antichrist, as they in the [...]oame of their malice do teach. ForV­pon the reuel. in c. 20. Iuni­ [...] (the eminent Protestant) affirmes, that [...]ildebrand, who was Pope anno Domini [...]4. was the first Antichrist. With whom [...]nspireth D. Downeham In his Treatise concer­ning Anti­christ. ca. 110. Bullinger Vpon the Apo. s [...]rm. 16. p. 198. af­ [...]rmeth, that Antichrist came in the yeare: [...]63. he therefore tearming that yeare, The [...]all yeare. DIn his answ. to a Coun­terfeyt Cath. pa. 30. Fulke, and D. In his Synops. pag. 100. Willet do [...]ace his comming in the yeare 607. and [...]ake Boniface the third to be the first Anti­ [...]rist. D. Whytaker thus wryteth of this [...]oynt, saying:De Eccles. cont. [...]eilar [...]. contr. 9 [...] qu. a. p. [...] 2. Gregory the great was the [...]t true and holy Bishop of the Church; & ther­ [...] because our Aduersaries demaund of vs the [...]me, when he first came in, we designe, and set [...]wne to them the very tyme of his comming. [...]za Confess. General. cap. 7. sect. 12. teacheth, that he came in anno [...]40 thus writing of Leo, who liued in that [...]e Leo did clearely breath forth the arrogan­ [...] of the Antichristian Sea. M. Napper Vpon the Reuelat. [...]g. 66. as­ [...]ding higher, iustifyes Antichrist his com­ [...]ng to haue been in the yeare 313. so ma­ [...]ing Siluester the Pope, the first Antichrist. But Sebastianus Francus (a remarkable Pro­testant) not content therewith thus auer­ [...]eth:In Epist. de abrogo [...] l. in vniuer. omnibus statut. [...]cclesiast. For certaine through the worke of An­tichrist, the externall Church together with the sayth and Sacraments, vanished away presently [Page 64] after the Apostles departure. Now, meere diametrically, and crosse to all the former Protestants, teaching that the Pope is An [...]i­christ, Melancthon So is Melanc­thon al­ledged by M. Har­uey in his Theol. discourse. p. 102., Bucer, and M. Fox Act. Mon. of the yeare 1676. pa. 53 [...]. do teach that the Turke is Antichrist; and ac­cording hereto Buc [...]r stileth the Turke 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 rec [...]r [...]et [...], that the Brittans of Wales, were first con­uerted to Christianity by Joseph of Arima­thia, M. Cambden thus speaking thereof: Cer­tum 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, In his Pageant of Popes. and D. Fulke In his booke against Hiskins, Sanders, pag. 561. Secondly, we find, that D. Jewell confesseth thus; the Bri­tans In his Pageant of Popes. being conuerted by Ioseph of Arima­thia, held that fayth at Austins comming; he [Page 65] 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, 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 A­ [...]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 Beda, l. 2. ca. 2. relateth, how Austin and the Britan Bishops did meete at a place called in his tyme, Augustin [...]zat, for conferring of their Religions together: the mention of which meeting is in like manner auerred by Holinshead In his great Chronicle of the last E [...]ttou. l. 5. c. 22., and M. Fox 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 celebre­ [...]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 [Page 66] to the English; all other matters, which you [...] contrary to our manners, we will tolerate [...] suster. Thus far S. Bede. Fourthly and lastly it is confessed by D. Humfrey what Religio [...] Austin brought into England, in thes [...] words: Jn Ecclesiam Humfred, in Iesuit. part. 2. ras. 5. pa. 5. & 627. vero quid inuexerna Gregorius & Augustinu? Onus caeremoniar [...] &c. intulerunt pattium Episcopale ad sola mis­sarum solemnta, Purgatorium &c. Oblatione [...] salutaris Hostiae, & preces pro demortuis &c. reliquias &c. [...]ransubstantiationem &c. Nou [...] 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 edoct [...] importauit Anglis. Thus far D. Humfrey, with whom conspi [...]e herein theIn the Al­phabeti­call table of the 6 Century in the fi [...]st Edi­tion, at the word, Gregory Centurists, andEpit. 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 con­ue [...]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 [Page 67] papistry (as our Aduersaryes stile it) was holy agreable (the two former points of [...]eping Easter day, and Baptizing with the [...]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 wordsBed. 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 thatIn his confuta [...] ­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 [Page 68] is to be taken figuratiuely; For example, we Catholiks do vrge those words, in our warrant to bow at the name of Iesus: vt 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 no [...] 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 bei [...] 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 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, [Page 69] (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 Protestāts 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;) th [...] our Aduersaryes he [...]eby suggesting a more reformed execution of the practise of the Do­ctrine for the first institution of it. Accor­ding hereto, we fynd D. Whitaker Whi tak. cont. Duraeum l. 7. pag. 490. to al­ledge Innocentius the third Pope of tha [...] name, saying: Innocentius was the first, tha [...] instituted auricular Confession; wheras Inno­centius only decreed, that Confession shoul [...] be more strictly obserued. Now that Co [...] ­fession was generally taught & belieued be­fore Innocentius his tyme, is euident, sin [...] the Centurists do charge Tertullian & Cyp [...] (both which liued eleuen or twelue hu [...] ­dreds of yeares, before this Innocentius t [...] third) with teaching the doctrine of A [...] ­cular Confession.

Animaduersion XXXIX.

WHē our Aduersaryes do produce eith [...] Popes Decrees, or generall Councels, for th [...] impugning of some Catholike point, be [...] refull to obserue: First, that particu [...] Councells, or Councells Schismaticall (th [...] [Page 71] 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 co [...]firmed by the Popes Authority. Secondly note, that the point vrged, doth concerne Doctrine of fayth, and not matter of fact; touching which [...]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 Arti­ [...]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 [...]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. YeaIn the Trea­tise at­tributed to Visi­nus, inti­tuled, Com­mone, factio [...] as­dam Theolo­gi. de S. Caena. pag. 211. & 228. Ʋrsinus 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 [...] gainst the Protestants, their accustomed thiffe is to make an Opposition betwee [...] the Scripture and the Fathers; maintaining that to follow the iudgment of the Father is to reiect and abandon Scripture; & th [...] themselues are to be pardoned for prefe [...] ring the Scripture before the Fathers. B [...] to this you m [...]y answere, that seeing t [...] Fathers do vrge, admit, and reuerence t [...] Scripture in as high a degree, as the Prot [...] stants do; the mayne question and dou [...] here, is not whether the Scripture is to [...] aduanced aboue the Authority of the F [...] thers (which we all Catholikes do fu [...] acknowledg should be) but only, Wheth [...] the Fathers or the Protestants do more truly expound the Scripture?

Animaduersion XLI.

THe Fathers haue many aduantages a [...] priuiledges for interpreting of Scriptu [...] and for true or perfect fayth, of which t [...] 1 Protestants are altogether depriued. Fir [...] the Fathers liued neare to Christ, some co [...] uersing with his Apostles, others in succe [...] ding ages; and therefore more easy it w [...] for them to know, what exposition w [...] then deliuered of the Scriptures, and wh [...] fayth was first preached. Add hereto, th [...] the very practise of their Religion then [...] [Page 73] [...]d (the Church then remayning, by the [...]cknowledgment of our Aduersaries, in her [...]rity of fayth) serued as a Comment to [...]hem of the Scriptures.

Secondly, diuers of these Fathers euen 2 [...]rom their Mothers breasts, did suck those [...]ongues, wherein a great part of the Scrip­ [...]ure was written; And therefore they were [...]uch aduantaged for picking out the true [...]eaning thereof; whereas our Aduersaries [...]nowledg of the said tongues is gotten on­ [...]y by Art and Industry, which euer subscri­bes to Nature.

Thirdly, the Fathers deliuered their sen­ [...]ence 3 and interpretation of Scriptures many [...]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 [...]emporall states being wholy interessed [...]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 4 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 [Page 74] 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.

5 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 Protestāt Doctours are from such courses, I leaue to the world to iudge.

6 The Fathers (I meane diuers of them) did worke many true and stupendiousVide 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 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 In his Examen of D. Kellisons Suruey, printed 1606. p. 8. not practise Miracles, nor do [Page 75] we teach, that the truth of Doctrine is to be con­firmed with miracles.

The Fathers (I speake of diuersAs Ignatius, Polycar­pus, Cy­prian and others. of 7 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 tormēts, 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, 8 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 [Page 76] were fulfilled:E­phes. 4. Christ hath placed i [...] 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 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 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 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 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. [Page 77] Finally to contract this point, D. Bancroft heretofore the Archbishop of Canterbury, thus writeth touching Caluin and Beza: For M. Caluin In his Suruey of the pre­tended discipline. and M. Beza, J do thinke of them, as their writings do deserue; but yet I thinke bet­ter of the ancient Fathers. And with this I end touching the libration, or ballancing of the Fathers of the primatiue Church, with our Protestant Doctours.

Animaduersion XLII.

THere is one sleight vsed by our Aduersa­ryes, which deserues Annotation. It is this: They are vnwilling openly to breake with the Fathers, so long as they can pretēd any shew of coniunction & agreement with them. Therfore when they fynd any of our Catholike points to be mantayned by the Fathers, they gently tearme them, Naeuos, Nenia, and at most, Errores, blemishes, and errours. Thus fauorably they depresse in the Fathers our Catholike Doctrines, because they would seeme to continue members of the same Church, whereof the Fathers were: But now, they stile the same Opinions and Doctrines, as they are belieued by vs, no lesse then Heresyes, blasphemyes, Jdolatry &c. thereby to shew, that the Members of the Church of Rome are not members of Christs Church. This deceitfull and different ap­pellation is precisely kept and practised by the Centuryes, Jllyricus, Doctour Whytaker, and diuers other Protestant Wryters.

Animaduersion XLIII.

OVr Aduersaryes deportment towards the Fathers, is most full of imposture and deceyte: And they vse certaine stepps, or gradatious therein. For first they labour to euade the authority or testimony of a Father, by shaping some seeming answere to it; yet still admitting the authority pro­duced. Next, if the testimony obiected by vs out of any Father, be for its perspicuity not capable of any euading answere; then they labour to weaken the authority of the said Father, by making him seeme to con­tradict himselfe in some other place of the same point, or els to be contradicted the­rein by other Fathers. After this manner doth D. Whitaker, in question of Traditions say ofD. Whit. l. de Sacr. Script. pag. 670. Basill: Basilius secum pugnat; as al­so chargeth S. Austin D. Whit. vbi supra [...]8 [...]. with the like con­trariety in iudgement, touching the same doctrine of Traditions. But when they are told, that it is most improbable, that the Fathers (being such learned men, as they were) should without any acknoledged retractation of their former writings crosse themselues in their later wrytings; our Ad­uersaryes then vnmaske themselues, plainly calling the Fathers, Superstitious, blynd, and open mantayners of Papistry, which poynt sha [...] be made euident by these testimonyes of the Protestants passed vpon them.

And to begin with Luther, he thus [Page 79] writeth of the Fathers in generall: The Luth. de seruo arbitrio. printed anno 15 [...]1. pag. 4 [...]4. Fathers of so many ages haue beene plainly blind, and most ignorant in the Scriptures; They haue erred all their life tyme; and vnlesse they were a­mended before their deaths, they were neither Saints, nor pertaining to the Church. Melan­cthon ioyneth hands with Luther herein,Me­lancth. in 1. Cor. cap 31. in these words: Presently from the beginning of the Church, the ancient Fathers obscured the doctrine concerning Iustification by fayth, increa­sed Ceremonies, and deuised peculiar worships. With both whome (to omit the like con­demning speeches of others, passed vpon the Fathers) conspires D. Whitaker, thus scurrilously writing: Ex patrum Con­tra [...]u­ [...]aeum p. 4 [...]3. errori­bus ille Pontificiae religionis Cento consutus est, The religion of the Papists is a patched Cloath of the Fat [...]ers [...]rrours sowed together. Thus [...]ar of the seuerall peculiar deliueries of our Aduersaries against the Fathers.

Animaduersion XLIV.

TOuching the Controuersy, whether the Blessed Ʋirgin was conceaued in Originall sinne, such Catholikes, as deny the same, hould the deniall thereof only as a pro­bable and pious Opinion, and not as matter of fayth; we therfore are to conceaue, that the Sinne of the first Parent is communica­ted to his Sonnes and posterity, three man­ner of wayes. First then, the Sonnes of A­dam are said to haue sinned in Adam him­selfe, in that Adam did transgresse the pre­cept [Page 80] of God in Paradise: And because the Sonnes of Adam were not then in actu, but in potentia only, therfore that sinne they contracted not in actu, but only in potentia, And in this sense it may be said, that the B. Ʋirgin sinned in Adam. Secondly, all the Children of Adam are said to be conceaued in Sinne, as soone as the child beginnes to exist in the Mothers Wombe, although it be then vnformed and without life; because a Man then beginneth truly to exist, in res­pect of one of his parts; & that part hath its beginning from a corrupt Nature, and may be said to be truly vitiated by force of its generation: And in this sense also we ac­knowledg, that the Blessed Virgin had her be­ginning from a corrupt Nature, and that by force of such generation, it was due, that Sinne should be contracted, as soone as her Rationall soule was ioyned to her Body. The third, and last manner, whereby men are said to be conceaued in Sinne is, when their Soules are inspired into their bodies; since at that tyme they beginne properly & real­ly to become Men, and to haue their W [...] naked of Originall Justice, and consequently auerted from God, and in it selfe deformed. Now touching this third and last kind, we hould it most probable, that the Soule of the Blessed Ʋirgin (euen at the first instant of its creation, and infusion into the Body) was so without spot of Originall Sinne, as that person of hers actually existing had ne­uer [Page 81] any Sinne; she herein differing from all others, in that she was freed from Originall Sinne, euen in the very instant of her Ani­mation. Now here it is to be noted, that the texts of Scripture, vrged by the Prote­stants to proue, that the Blessed Virgin was conceiued in Originall Sinne, haue respect & reference only to one, or other of the first two kinds touching the propagation of Ori­ginall Sinne in Man; but they haue not any true reference to this last kynd.

Animaduersion XLV.

IT is most wonderfull to obserue the great contempt, and little respect our Aduersa­ryes giue to our Blessed Lady. Diuers of thē speaking of Caluin & Beza (two Sodomits euen by the ProtestantsSee Schlus­selburge l [...]. fol. 121. & l. 1 fol. 93. Confessions) with great obseruancy stile themSo D Ban­ [...]r [...]ss sti­leth Cal­uin and Beza, in his Sur­uey of the pre­tended dis [...]i­pline. M. Cal­uin, M. Beza. In like manner, speaking of Luther (that wicked Monke) they feare not to call him the Elias Fox Act. Mon. pa. 416., Conductour, & Chariot of Jsrael. But when they come to name our Blessed Lady; who is an int [...]merate Ʋirgin, the Queene of Heauen, an instrument of mans Redemption, the Mother of God, and Sauiour of the world, most of them bluntly and rudely stile her without any addition of Honour) only Mary. O contempt, most sacrilegious, and insufferable!

Animaduersion XLVI.

IN the Hymne of our Ladyes office, thus be­gining, Aue Mari [...] stella &c. two passages much distast our Aduersaryes: The first [...] this: Solue vincula reis, profer lumē caecis &c which acts (say they are peculiar to Christ. And againe in the same Hymne, they obiect those words: Monstra te esse Matrem as im­plying a mother, and awfull authority ouer Christ. In explication of the first, we demād, that our Lady would loose our Sinnes, and bring light to the blynd, only by her imp [...] ­tration and praying to her blessed Sonne, & not otherwyse, and therfore in most of our set p [...]ayers to her, we adioyne these words following; Per Dominum nostrum Iesum Chri­stum. Touching the second sentence: We do not wish her to impose any command or Motherly authority ouer her Some; But we only vnderstand hereby: shew thy selfe a Mother, by appeasing thy sonne in our behalfe; & this by the remembrance of all thy Motherly ten­der care and loue towards him in his Infancy, &, through the whole course of his life; that by thee he may receaue our prayers; and therefore it immediatly followeth in the same Hymne, sumat per te preces. But now if these words be such an eye-sore to the Protestāts, what will they say to those words of S. Paul: Om­nibus 1. Cor. 9. omnia factus sum, vt omnes facerem saluos: J am become to all men all things, that I may saue all? Where the Apostle in words as­sumeth [Page 83] to himselfe the Saluation of others. In like manner, in that Antiphone in our Ladies office, beginning: Salue Regina &c. Our Apuersaries insist in those words: Et Ie­sum benedictum fructum ventris tui, nobis post hoc exilium ostende; And shew to vs after this our exile, Jesus &c. To which I answere; That it is lesse to say: To shew the Sauiour vnto men, then to say: To saue men: And yet we read the Apostle thus to say: Et teipsum 1. Tim. 4. saluam facies, & eos quite au [...]iunt: Thou shalt [...]ue thy selfe and them, that do heare thee. Mo­reouer it is obiected out of that Antiphone, that the B. Ʋirgin is stiled, Spes nostra, Our Hope. To this I say, that these words are v­sed, because next after our Lord Iesus Christ (being God and Man) we chiefly place our confidence in the mediation of the Bl [...]s [...]d Ʋirgin; Since our Hope is not to be placed only in the Authours of our Good, but al­so in the Intercessours and ministers there­of. And according hereto when our Lo [...]d said to the Iewes: It Iohn 5. is Moyses, who accus [...]s you, in quo speratis, in whom you hop [...]; Our Sa­uiour did not reprehend the Iewes, in that they hoped in Moyses, but because they did not belieue Moyses. Finally our Aduersa­ries cannot brooke our Lady to be called, Mater misericordiae, because (say they) God is the Father of Mercy, therefore the B. Vir­gin cannot, nor ought to be called so. But this is no good consequence; for we read, that Christ is called, Lux Iohn 9. mundi, and yet [Page 84] Christ sayth of his Apostles: Vos Math. 5. estis lux mundi. Thus such titles may be giuen to God, and men in a different relation, with­out any dishonour to God.

Animaduersion XLVII.

THe puritans do most maliciously peruert seuerall texts of Scripture in dishonour of our B. Lady For example, First they ob­iect (as seeming at least to rest doubtfull of the continuance of our B. Ladyes Ʋirginity) that Text: Et non Math 1. cognoscebat eam, donec peperit filium primogenitum; which words (say they) seeme to afford a double Argu­ment: The first is taken from the word, Do­nec, inferring from thence, that after the byrth of her Sonne, she should carnally know Joseph. The second from the words following, Filium primogenitum; seeing Pri­mogenitus properly signifieth that sonne, which is first borne, in reference to those Sonnes or children which are after borne. I answere, first touching the word, Donec, which word (as also the word, vsque) doth not euer signify an affirmation after the time expressed, if a Negation did goe before; nei­ther alwayes do they signify a Negation, when an affirmation did precede. For exam­ple, Sede a Psal. 109. dextris m [...]is, donec ponam inimi­cos tuos scabellum pectum tuorum: Sit at my right hand, vntill J make thy Enemyes, thy foote­stoole. Now these words do not import, that after, he shall not fit at the right hand [Page 85] of his Father; The like sentences to these, are these following: Donec Math 5. transeat Cae­lum & Terra, iota vnum, aut vnus apex non praeteribit á lege. And againe, Ego Math. 28. vobiscum sum vsque ad consummationem mundi: In all which locutions & sentences of Scripture, that which is doubtfull is expressed; but that which is certaine, is not expressed, or spoken of. Now touching the word, Pri­mogenitus; Epiphanius Hae­res. 78. denieth, that Christ was called Primogenitus Mariae, the first borne of Mary: for the Euangelist sayth not, Primogenitum suum, but he sayth Fitium suum, primogenitum; signifying therby, that he was the Sonne of the B Virgin, but with­all, the first begotten Sonne of God: Seing ac­cordingly we thus read: Ipse Co­loss 1. namque est primogenitus omnis Creaturae; He (to wit Christ) was the first borne of all Creatures. S. Ierome sayth, that Christ was called,Ad­ue [...]s Heluid. Pri­mogenitus Mariae, not because she brought forth any other Sonne after him; but be­cause before him, she brought forth no o­ther Sonne. For it is the phrase of Scripture, that those who are Vnigeniti, are called Pri­mogeniti; So S Paul calleth Christ, Primogeni­tus Heb. 6. Dei, for the only-begotten sonne of God. Lastly they vrge that sentence: Jnter Math. 11. natos mulicrum non surrexit maior Iohanne Baptista, There hath not risen among the borne of women a greater then John the Baptist; inti­mating hereby, that the Blessed Virgin is inferiour in dignity to S. Iohn Baptist. This [Page 86] is easely answered; First if the words as they lye, be literally taken (as our Aduersaries pretend) then should John Baptist be grea­ter then Christ; Secondly, because S. Iohn Baptist in those words spoken by Christ, is compared only with the Holy men of the old Testament; but Christ, and his Mother, as also the Apostles, belong to the new Te­stament.

Animaduersion XLVIII.

DIuers Protestants (as aboue is shewed) do hould such bookes to be Scripture, which other Protestants reiect as Apocry­phall; therefore it followeth, that the Scrip­ture it selfe cannot shew, at least to vs (which is the point controuerted) which is Scripture; which doubt is only to be re­ferred to the Authority of the Church. And therefore M. Hooker truly sayth: Of things Ec­cles. Pol. l [...] 1 Sect. 14. p. 8 [...]. necess [...]ry, the very chiefest is to know, what Bookes we are to esteeme Holy; which point is confessed impossible, for the Scripture it selfe to teach. And againe: It is Ibi­dem. l. 2. Sect. 4. p. 102 & [...]4 [...] and D. Couell in defence of M. Hooker, art. 4. pag. 31. not the word of God, which doth, or possibly can assure vs we do well to thinke it is his word. N [...]w if the Scrip­tures be confessedly vnable to afford vs cer­taine proofe of themselues; then in all true consequence of Reason, much lesse are they able to direct & exempt vs in case of doubt and question infallibly from Errour; & the rather (as D. Reynolds truly confesseth) inCon­fer. c. 2. Diuis. 2. pag. 68. that it is not the shew, but the sense of the [Page 87] Scripture, that must decide Controuersies. Now from this I infer, that if according to the learnedThe Authour of the Treatise of the Scripture and the Church, cap. 16. fol. 75. Whita. con Sta­plet. l. 2. c. 4. p. 203. Kempn. in Exam. part. 1. pag. 69. and di­uers o­thers. Protestants here cited, it is to be determined to vs, which is Scripture, by the iudgment of the Church, which confessedly hath the assistance of the Holy Ghost in in­fallibly discerning to vs, which Books of Scripture are sacred, and which not; then ne­cessarily followeth the Churches no lesse needfull assistance of the same Spirit, in her like discerning vnto vs, the sense of the said Scripture: for what auayleth it vs to be made certaine of the Bookes, and least vncertaine of the Sense? Or what reason can our Ad­uersaries alledg, whereby to acknowledge the Churches priuiledg in the one, and de­ny it (where it is no lesse needfull) in the o­ther? This inference being granted, vtterly ouerthroweth the Priuate spirit, in its inter­pretation of Scripture.

Animaduersion XLIX.

IT is a demonstration, in confutation of the Priuate spirit interpreting the Scrip­pture, to obserue the different, or rather contrary constructions, which Luther, and Caluin, and others giue of that short sen­tence: Hoc est Corpus meum &c. Hic est sanguit meus; And yet they all do vant of their en­ioying the said Spirit. And therfore it is the lesse wonder, that S. Austin Au­stin. cont. Maxi­mum A­rian. l. 1. affir­meth, that it hath euer beene the custome of all Heretikes to flie to Scripture alone, as it [Page 88] is interpreted by this Priuat Spirit. The ab­surdity of which opinion more euidently appeares; since it is certaine, that among di­uers meere contrary or cōtradictory point [...] of fayth, the Scripture condemneth the on [...] And yet both the maintainers of the said contrary doctrines do flie to the Scripture as Iudge. Now what madnes is it for [...] man willingly to couet to appeale to that Iudg, by whom it is certaine his cause shal be condemned? Neither can either of the Litigants put any confidence in the meanes of truly interpreting the Scripture, to wit. Prayer, Conference of places of Scripture know­ledg in the Tongues &c. since all these meane [...] are most vncertaine, euen by the Confes­sion of D. Whitaker, thus writingWhi­tak. l. 2. de Ec­cles. cont. Bellar. contr. 1. quaest. 4: Med [...] interpretandi [...]oca scripturae sunt incerta &c. The meanes of interpreting the obscure places o [...] Scripture are vncertaine, doubtfu [...]l, and ambi­guous; Therfore it cannot be otherwise, but the interpretation it selfe must be vncertaine; Si in­certa, tum potest ess [...] falsa if the interpretation be vncertaine, then may it be false. Thus far the said Doctour.

Animaduersion L.

TOuching the depressing of General Coun­cells, Peter Martyr thus writeth: As long L. de votis. pag. 476. as we insist in Generall Councells, so long we shall continue in the Papists Errours; with whom D. Whitaker conspires in these words Generall Lib. de Con­cil. cont. Bellar. q. 6. Councells may erre. Now let vs [Page 89] see the great and many disparities, wherby a Generall Councell is infinitly aduantaged (in respect of not erring) aboue the Priuate Spirit of any one man. First then a Councell (I heere only speake of Generall Councells) is in S. Austins So doth S. Austin terme a Generall Councell, Ep. 161. iudgment, The supreme Tri­bunall in the Church of God. The Priuate Spi­rit hath but his owne braynes, for the Seate of his Iudicature. A Coūcell receaues its pro­mise from Where two or three are ga­thered together in my name &c. Math. 18. Christ, that his assisting pre­sence shall not be wanting thereto. The pri­uate Spirit, euen by Gods No prophe­sy is of any pri­uate in­terpreta­tion. 2. Per. c. 1. owne sentence, wanteth the certainty of expounding the Word truly. A Councell is much reuerenced by the ancientIerom. l. cont. Lucifer. Ambr. Ep. 32. Athan Epist. ad Epi­cterum. Fathers, and acknowled­ged by diuers of our learnedD. Couel in his modest Exam. p. 110. &c. Aduersa­ries to be the only certaine meanes of de­termining Controuersies. The Priuate Spi­rit it that, of which we areDearely beloued, belieue not euery Spirit; &c. commanded to doubt: and of whose seducingThese things I haue written to you, concerning those, who de [...]eaue you. Iohn 1. c. 2., God himselfe in Scripture premonisheth vs: And which is much condemned euen by the more moderateD. Couell in his defence of Hooker, p. 86. D. Sara­uia contra Respons. Bezae. pag 306. and others. Protestant. A Councell consisteth of many hundred venerable Do­ctours & Pastours, gathered from the most remote nations of Christendome (and ther­fore the lesse subiect vpon such their mee­ting, [Page 90] iointly, and with mutuall consent, [...] stampe any Nouelismes in Doctrine) pre­senting that only to be belieued in the [...] Canons, which is decreed by the mutua [...] consent of all, or the greatest number of them. The priuat Spirit is but its owne only weening, oftentimes dissenting from others of his Brethren in diuers points of fayth. To conclude, A Councell (as being compo­sed of seuerall hundreds of Bishops & Do­ctours) hath many members of it, most emi­nent for vertue, readines of the Scriptures, skill in the Tongues; they all besieging the eares of God with their daily prayers, accompanied with many corporall austeri­ties; and all to the end, that God would be pleased so to guyde their tongues and pens, as that they may decree only such doctri­nes, as are agreable to Gods holy Word. The Priuate spirit, (as being but one man) doth want for the most part not only Ʋertue, but also those other gifts of the Ʋnderstanding aboue specified, as Learning, knowledg in the Scriptures &c. And as for Prayer, and other meanes of pleasing God, it reiecteth all this, as superstitious and Papisticall, relying (in lieu therof) vpon his owne Enthusiasmes & illuminations from the Lord. And thus much touching the balancing of a Generall Councell, with the Protestanticall Priuate Spirit.

Animaduersion LI.

IF you attempt to charge a Protestant-writer with Corruptions, or lyes in their wrytings (of which Impostures their books are most luxuriant) rather insist in a few (& those manifest, and vnanswerable) then in a great number; seing, if your Aduersary can make shew to salue but three or foure of a greater number (the which he may the more easely do, by how much the number of his falsifications is greater) the supposed answering of those few (chosen and picked out by him) must serue, through the parti­ality of iudgement in his followers, to dis­grace all the rest of the Corruptions, or fal­sifications, vrged by you.

Animaduersion LII.

THe Protestants in falsly alledging the au­thorityes of Authours, do abuse their Readers chiefly foure seuerall wayes. First, (which is the most vsuall) by concealing some part of the alledged authority; Secōd­ly, by adding some words of his owne, to make the produced Authour or Father, to speake like a Protestant; Thirdly by trans­posing the words of an authority, thereby to make the sense different from the Authors true meaning; Fourthly, by a wilfull mista­king, or confusion of tymes. I will exempli­fy these foure sorts in the wryting of D. White (a great Impostour in his Scripts) in [Page 92] his booke called: The way to the true Churc [...] Well then the said Protestant in p. 119. o [...] his said Booke, produceth a place out of the Rhemists, to proue that the Church of Rom [...] can make that Scripture which is not, an [...] vnmake that to be Scripture which is Scrip­ture. To proue this, he produceth the Rh [...] ­mistsGae­lat, 1. thus saying: The Scriptures are [...] knowne to be true, neither are Christians bon [...] to receiue them, without the attestation of th [...] Church. Now heere marke the true word [...] of the Rhemists, and therein obserue his im­purity of dealing, committed by concealing part of the Sentence, iust crossing his inten­ded drift of vrging that authority. Their true words are these: The Scriptures, whic [...] are indeed of the Holy Ghosts inditing, being p [...] into the Churches triall, are found, proued, an [...] testifyed vnto the World to be such, and not ma [...] true, altered, or amended by the same; Since the Holy Scriptures in themselues were alwayes true before, but not so knowne to be, to all Chri­stians. All these are the words of the Rhe­mists; where you see the wilfull conceale­ment of this Parcell, The Scriptures are n [...] made true, altered, or amended by the Church, as also that other: the Holy Scripturs in them­selues were alwaies true, meaning without the attestation of the Church. Now all that can truly be gathered out of this authority, is that the Scriptures (though most sacred and true in themselues) cannot be so made knowne to vs (in which words lyeth the [Page 93] touch of the point) without the Churches attestation. But how farre off, is this from M. Whytes vrging of this place?

Touching his imposture, committed in [...]dding of words, this one place shall serue: Thus then the said D. White produceth Bel­larmine in contempt of the Churches autho­rity, saying: Other meanes may deceiue me; but nothing is more knowne, nothing more cer­taine, then the Scriptures. That it were the grea­test madnes in the world not te belieue thē &c. Now in this sentence, these words; viz. Other meanes may deceiue me, are not in Bel­larmine, but most subtily added to the be­gining of Bellarmines words, and caused to be printed in the same kynd of Character or letter, wherein the other words of Bel­larmine are printed, thereby to make the Reader belieue, that they are words of Bel­larmine, wheras they are added (as I about insinuated) for the more depressing of the Churches Authority. Now the whole sen­tence of Bellarmine was directed against the Swinkseldians, who absolutely denyed Scrip­ture; and against whom Bellarmine in that place disputeth.

Touching the fraud consisting in a cūning transposition of words, without adding any words to the authority alledged, or concea­ling any parcell therof: this example of the foresaid M. Whyte may serue. In pag. 344. of his way to the true Church, he produceth for the ouerthrow of the religious vse of Images, [Page 94] the Councell of Eliberis, thus saying: No Can. 36. Picture is to be made in the Church, lest that be adored, which is painted on the walls. But the true words of the Canon are these: Plac [...] picturas in Ecclesia non habere, ne quod coli [...] & adoretur, in parietibus depingatur; Jt plea­seth the Councell, that pictures should not be in the Church, lest that, which is worshipped, an [...] adored, be painted on the Walls: The nyce dif­ference in words resteth thus; Lest that which is worshipped, be painted; and as M [...] Whyte translateth: Lest that, which is painted be worshipped. Where the words of the Councell acknowledging the worship of Images, maketh the worship due to them, to be the cause, why they are not painted on the walls (to wit because they were sub­iect to be defaced, either by inuasion of E­nemyes, or rayne &c.) Now M. Whites tran­slation, only by a subtill transposition of the words, imports that Pictures are not to be worshipped at all.

Lastly, concerning the Calumny resting in a wilfull confusion of tymes, The said Pro­testant in pag. 61. for proofe of Priests law­full mariage, produceth a Testimony from Sinesius, Bishop of Ptolemais, thus writing of himselfe to a friend: The sacred hand of Theo­philus hath giuen me a wyfe, and hereupon Iu­stify to all men, that J will neither forsake her, nor priuily as an adulterer, keep her Company, but I will pray to God, to send me by her, many and good children. This Epistle is at large set [Page 95] downe inEccl. hist. l. 14. c. 55. Nicephorus. Now heere t [...]e fraud lyeth, that at the tyme, when this E­pistle was written, Sinesius was but a Lay­man, but eminent for learning, Now after he made himselfe priest, and was created Bi­shop of Ptolemais, he euer liued separated from the company of his wyfe, as fully ap­peareth out of Nicephorus, in the place a­boue alledged. Here then the Ministers de­ceit lyeth in applying that to him, as if he had beene then Bishop, which was spoken by him, being a Layman; and so M. White most fraudulently confoundeth those two different tymes together, as if all had hap­ned at one, and the same tyme.

Animaduersion LIII.

YF your Aduersary will vant, that he will proue all by Scripture only (as most of them giue it out they will) then force him to draw both his Premisses (I meane, both his Propositions, if so they should be reduced to a forme of Argument) from the Scrip­ture alone; of which Method within two Arguments at least, he is certaine to fayle; For if he take either of his Propositions from humane Authority, or from naturall Rea­son, you may tell him he leaueth his vnder­taken of prouing by Scripture alone; and consequently you may deny his force of Argument, though Logicall in forme. Here I further aduertize, that if your Ad­uersary vndertake the part of an Opponent, [Page 96] tye him precisely euer to Oppose; which Scene perhaps he (being brought to a Non-plus) would flyely transferre vpon you. In like sort, if he taketh vpon him to an­swere, suffer him not to oppose, thought he labour so to do, to free himselfe from an­swering: Thus be sure, that ech of you keepe your chosen Station.

Animaduersion LIV.

IF the Protestant should seeke to expoūd by way of conference of places, those words of our Sauiour: This is my body, this is my Bloud, figuratiuely, by those other words of his: J am a vine, I am the Doore &c. both which Texts, all grant, that they are to be taken figuratiuely; you may heere first an­swere; that in these and such like Sentēces, euer Praedicatur disparatum de disparato, and therefore the words in their owne nature do inforce a figuratiue construction; but in the words of the Institution, there is no such kynd of vnusuall Predication, at least in the apparence of the words themselues. Se­condly you may demande of your Mini­ster, if he can alledge any passage of Scripture, which affirmeth that these words, This is my body &c. ought to be interpreted by those words, I am the Vine, I am the Dore: If he say he can alledge any such passage, will him co shew it; if the Scripture saith not so (as indeed it doth not) then force him to con­fesse, that it is not the Scripture, but him­selfe, [Page 97] that warranteth such Conference of places of Scripture.

Animaduersion LV.

THe Protestant vndertaking to proue e­uery point by Scripture, is obliged to proue his Negatiue Articles by Scripture, admitting them for points of faith; as that there is no Purgatory; that we ought not to pray to the Saints &c. and this not from the silence only of the Scripture, not speaking of such points; but from it, as the Scripture particularly condemneth them. Add hereto that though the Scripture by not speaking of Purgatory, disp [...]oueth the being of it, yet doth not the Scripture therfore proue, as an Article of faith (which is a point here to be insisted vpon) that there is no Purga­tory: Euen as the Scripture speaketh nothing in a propheticall Spirit, That Mahomet was a false Prophet, and yet though the Scrip­ture by not speaking of him, should co [...] ­demne him for such; i [...] neuerthelesse follo­weth not, that we ought to belieue from the Scripture, as an Article of faith, that Mahomet was a false Prophet; since it is one to say, that the Scripture by silence and not speaking of a point, proueth the thing not to be; another thing to affirme, that the Scripture proueth the not beleife of the said point, to be an Article of faith.

Animaduersion LVI.

DEmand of your Aduersary, if he can al­ledge any place of Scripture warranting his Infallibility of expounding the Scripture? And if he detort any text of Scripture to that end or purpose; tell him that if such a text seeme to make for his not erring in ex­pounding the Scripture, then much more maketh it for the not erring of the whole Church of Christ therin; Now if the whole Church of Christ hath erred in interpreting Gods written W [...]rd, (as many Protestants do teach) then aske the Minister, with what face can he, being but one member of the Church, (and perhapsWhi­tak. de Eccles. cont. Bellar. ontrou. 2. q 4. p. 223. Lu­ther. Ep. ad Ar­gen Par­kins in his Ex­position of the Creed. p. 40 [...]. vnlearned) as­sume to himselfe a freedome of not erring, when he interpreteth the Scripture?

Animaduersion LVII.

It is much worth the obseruation, to ba­lāce the Spirit of Luther (being Catholike) touching his cariage in manners, with that his Spirit, when he became a Protestant. Du­ring his being a Catholike in Religion, he thus wryteth of himselfe; I liuing in the Lu­ther ad Galat. c. 1. ofter the En­glish Transla­tion Monastery punished my body with fasting wat­ching, and prayer. J honored Lu­ther vbi supra. the Pope of meere Conscience, kept chastity, pouerty, and obedience; And whatsoeuer I did, I did it with a single hart, of good zeale, and for the glory of God; fearing grieuously the last day & desirous to be saued from the bottome of my hart. Thus [Page 99] he, during his continuance in the papacy. But now vpon his change of Religion, and his becoming a Protestant, he turneth his style, and thus wryteth of himselfe: Quam Luth. tom. 5. Witten­berg. serm. de matri­monio. fol. 119. non est in meis viribus &c. As it is not in my power, that J should be no Man; so it is not in my power, that I should be without a Woman. It is not in our prwer, that it should be either stayed, or stopped; But it is as necessary, as J should be a Man, and more necessary, then to eate, drinke, purge make cleane the nose &c. And further Luther thus confesseth in an other place:Lu­ther in Colioq. Mensal. f [...]. c. [...]6. I am almost mad through the rage of lust, and desire of Women. And y [...]t more:Lu­ther com. [...]. Epist. latin. fol. [...], 4. ad Philip­ [...]um. I am burned with the great flame of my vntamed flesh I, who ought to be feruent in the Spirit, am feruent in the flesh, in lust, [...]ath, &c. Eight dayes are now past, wherein J neither writ, prayed, nor studied, being vexed partly with the temptations of the flesh, partly with other trouble. This [...]is change of man­ners was such from his former course, as thatSl [...]y­ [...]an. Com­m [...]nt. in English. lib. 3. an­no. 21. fol. 29. Sleydam the Protestant sayth: Luthers Profession was not of life or manners but of Doctrine; further saying thatSl [...]y­dan vbi supra fol. 2 [...]. Luther wi­shed, that he were remoued from the office of pre­aching, because his manners, and life did not answeare to his Profession. And hereupon (as the world knoweth) he persuaded Catha­rine Bore to leaue her Monastery, whome he after maried. Now I referre to any man of sincere and impartiall iudgement, whether the Profession of Chastity, prayer, Humi­lity, [Page 100] & desire of sauing ones soule (for such was Luthers Life in the Papacy) be the ef­fects of a false religion; and contrarywise, insatiablenes of lust, & rage towards Wo­men, with contempt of prayer &c. can be a Character of a true Religion: O no. Non Luc. 6. est arbor [...]ona, quae facit fructus malos.

Animaduersion LVIII.

THat Luther chāged his Doctrine touching saying of Masse as being persuaded by the Diuell, is euident out of his owne [...]ords; for Luther thu [...] writeth hereof: Ʋpon a Lu­ther. to. 7. Wittenberg tyme I was suddenly awaked about midnight; Then Sat [...]n beganne this disputation with me, saying: Harken right learned Doctour Luther, thou hast ce [...]ebrated Mass [...] by the space of fyfteene yeares &c. And so Luther hims [...]lfe i [...] the booke heare alledged in the marget setteth downe the Arguments at large, which the Diuell vsed to diswade him from saying of Masse; to which Arguments Luther giuing assent, did for beare after to say Masse. Now that Luther had not this Apparition from any good Angell, appeareth, First, in that Luther tearmeth hym that appeared, Satan; Secondly, because Luther thus in another place confesseth, saying: J haue Lu­ther in loc. Com. Class 4. p. 59. no ap­parition of Angels; J haue made a couenant with the Lord, that he should not send me visi­ons. Now that this cannot be onely any Spirituall fight or conference in mynd with the Diuell, as M. Chark, and D. Fulke do [Page 101] answere, appeareth, in that Luther sayth: The Diuell spake Luth. tom. 7. Witten­berg. to him in a base & great voice, so as he made Luther to sweate, & his hart to tremble; againe the same apppeareth in that Luther saith (as is set downe aboue) that he was first awake; and that then after the Disputation begunne; But howsoeuer admit it were but a spirituall fight or Dis­putation, yet in either case the persuasions & arguments, wherunto Luther heere yeal­deth, came confessedly from the Diuell; & what difference then is there, whether the Diuell made them to Luther by sensible cō ­ference, or by inward suggestion?

Animaduersion LIX.

AS Luther was instructed by the Diuel to impugne the Masse; so were Carolostadi­us and Swinglius (two great introducers of Protestancy in those former tymes) in like manner indoctrinated by the Diuel against the Masse. Touching Carolostadius, (whom Luther calleth a Man Luth. in loc. com. Class. 5. pag. 47. giuen ouer vnto a reprobate sense.) This man impugned the Masse vnder pretence of Ʋisions and preten­ded conferences with God, of whome the Booke entituled: Conspiracy for pretended re­formation, thus writeth: Carolostadius Luth, tom. 3. Penens. fol. 68. a preacher professing the Gospell, &c. attributed much to Cabinet teachers, and pretended confe­rence with God; And yet his pretended vi­sions were but meere Illusions of the Deuill, of whom euen Luther thus sayth: Caro­lostadius [Page 102] In Theol. Calu in Pr [...]em. had his expositions from the Deuill. As concerning Swinglius (whom Conradus Schlusse [...]burg the Protestant) calleth a man of vnfortunate memory) This man disputed publikly at Zurick for the abolishing of the Masse, and receaued confessedly his nightly Instruction by D [...]eame from an Admoni­sher,So writeth Swin­glius of himselfe herein. tom. 1. l. de sub. fid. Eu­charist. fol. 249. whether Black or Whyte (sayth he) I remember not. Which Instruction is ac­knowledged by Protestants themselues to be a meere Imposture of Satan. For thus hath Conradus Schlusselburg left recorded: Sole In Theol. Calui­nist. in [...]roaem. meridiano clartus est, non Deum verum, sed Diabolum ipsissimum &c. It is more cleare then the Sunne, that not the true God, but the Deuill himselfe did inspire the Sacramentary Heresy into Swinglius by Dreame. Thus far of these three former mayne Impostours, (I meane Luther, Carolostadius, and Swinglius) all of them receauing their instruction from the Deuill, for their abolishing and impug­ning of the Masse.

Animaduersion LX.

DIuers A [...]liaphorists, or Neutralls in Reli­gion, do maintayne, that whosoeuer be­lieueth the Apostles Creed, & liuing a good life may be saued. Now that the Creed can­not be the Boundary, or limit of Christian fayth is thus proued: First, because though the Protestant and the Catholike do indif­ferently repeat the Creede, yet they vnder­stand [Page 103] euery Article thereof in a different sense, th [...]one from the other. For example, I belieue 1. in God. The Catholike belieues, that his God no way cooperateth, or wor­keth sinne in man. The Protestant belieues, that God doth; and therefore Beza sayth, that God In his Display of Po­pish pra­ctises. p. 102. exciteth the wicked will of one thiefe to kill another. And in Iesus 2. Christ, his only Sonne. The Catholike belieues in Christ, who is God of God, and equall to his Father, who suffered Death (quoad sufficien­tiam) for all mankind; A Sauiour, who died only in Bo [...]y, and not in Soule; Finally a Sa­uiour, who from his first Conception was endued with all knowledge wisdome, and prouidence; & exempt from all ignorance, passion, and perturbation: The Protestant beli [...]ueth in Christ, as his Sauiour, yet in all these circumstances touching Christ, diffe­rently from the Catholike. Descended 3. into Hell. The Catholike, by Hell, in this place vnderstandeth Limbus Patrum, from whence our Sauiour did deliuer the soules of the lust, there detayned till his comming: But the greatest part of Protestants do vnder­stand in this article, the graue, by the word, Hell. He 4. ascended into Heauen; both the Catholiks and the Protestants do teach, that Christ truly in body ascended vp into Heauen; whereas the Lutherans Lu­ther. bib. de sacra Caena Domini, tom. 2. fol 11 [...]. do teach, that Christs Body is in all places, with the Diuinity; And that therefore it did not after his passion really ascend vp into Hea­uen, [Page 104] it being there both before and after his passion. To iudge 5. the quick and the Dead; The Catholike belieues, that Christ shall so iudge man, as that his good works (recea­uing all their force from our Sauiours Pas­sion) shalbe rewarded. The Protestant be­lieueth that Christ shall reward only a ba [...]e, and speciall fayth. The like disparity of the beliefe of the Articles of the Creed by the Catholike and the Protestant, might be exemplifyed in the other following Ar­ticles of the Creed here omitted for breui­ty. Only I conclude, that seeing it is the sense, and not the words only, which makes the Creed, which Christians ought necessa­rily to belieue; and seeing the Catholike & the Protestant b [...]lieue the words therof in different, or rather contrary senses; there­fore it followeth, that it is not sufficient for a Christian, in respect of fayth, only na­kedly to belieue the words of the Creed; but he is obliged (if so he expecteth salua­tion) to belieue the Articles thereof in that sense (and in no other) wherein the Apo­stles did dictate them.

Animaduersion LXI.

ADmitting, that both Protestant and Ca­tholike did belieue the Creed in a true sense; yet followeth it not, that this beliefe (I meane in respect of beliefe only) were a sufficient beliefe or fayth, for the saluation of Man. The reason hereof is this; because it [Page 105] is most certaine, that there are diuers points of Christian Religion, houlden necessarily to be belieued in the iudgment both of the Protestant and Catholike, and yet the same points are not contayned or expressed in the Creed. And to insist in these following: 1. That there are certaine Diuine writings of infal­lible authority, penned by the Holy Ghost; which w [...] commonly call the Scriptures of the Old and New Testament. 2. That there are spirituall sub­stances, which we call Angells, and that many thousands of them did fall after their Creation, and are become those malignant spirits, which we call Deuills. 3. That there is any materiall place of Hell for the wicked, of which we find nothing in the iudgment of the Prote­stants, seeing they vnderstand the graue, by the word, Hell, in the Creed. 4. That the paynes of the damned shalbe for all Eternity. 5. That Adam presently vpon his Creation did fall from the Grace of God; and thereby transferred Origi­nall sinne vpon all mankind. 6. That the world was once drowned for sinne, which inundation is commonly called, Noes floud. 7. That our Sa­uiour, whilest he conuersed here vpon earth, did worke any miracles. 8. That S. Iohn Baptist was our Sauiours precursour, or forerunner. 9. That our Sauiour did chuse to him certaine Men for his Apostles, who first did preach and plant the Christian fayth throughout the whole world. 10. That Circumcision is now forbidden, as a thing vngodly. 11. That there are any Sa­craments of the New Testament, instituted by [Page 104] [...] [Page 105] [...] [Page 106] Christ for the good of mans Soule. Lastly, (to omit some others) 12. That before the ending of the world, Antichrist shall come; who shalbe 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 Lu­ther in Thes. Cont. Loua­niens. Thes. 21. serious­ly iu [...]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 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 [...]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 [Page 107] Scriptures; The Articles of the Bishops Religion are Erroneous, their Rites Antichristian &c. Now, the Protestants do thus r [...]quite the Puritans, saying: The M. Powell in h [...]s con­si [...]era­tions. Puritans are noto­rious and manifest Schismaticks cut of from the Church: And againe: The M. Pa [...]ks in his Ep. De [...]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 Protestāt 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 Authou [...]s dyed many yeares since. Now if so m [...]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) [Page 108] 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, the [...] this: Now, to take a way this scandall o [...] 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 consis [...] much in Ceremonyes, as we see it did fa [...] 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 proui [...]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 Origin [...] 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 [Page 109] the Old Law, wherein he would haue the Honour, Seruice, and worship exhibited to [...]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 thē 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 [Page 110] New Law institute (and giue to his Church the like power) some Ceremonies and p [...] ­blike Rites, wherewith he will be worship­ped, and wherin part of Christian religion shall consist Now therefore let our Adu [...] saries (if they can) giue any true reaso [...] why the Cerem [...]nies of the Old Law (b [...] 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 r [...]puted superstitions a [...] Idolatrous.

Animaduersion LXIV.

WE Catholikes charge the Protesta [...] with ancient Heresies. For example, w [...] shew, how the Manichees according to S Austin depriued ManL. de Haeres. cap. 4 [...]. of Freewill; Ho [...] [...]ouinian Ier. l 1. cont. I [...]in & Aug l. Haeres. cap. taught that Fasting was not m [...] ritorious, and Virginity was no better, the [...] wedlock or mariage. How Aerius Au­stin l. de Haeres. c. 33. taug [...] it to be most vnlawfull to pray, or offer [...] Sacrifice for the Dead How the Arians L. 1. cont. Marin. cap. [...]. reiected all vnwritten Traditions: who a [...] Athanas. in Apolog. pro fuga. perpetrated Sacrilege against the Sacra­ments, Altars, Priests, and Religious person. How theAustin l. [...] Vnitate. cap. 12. Donatists taught the Churc [...] of Christ to be Jnuisible. How the Deniall [...] the Reall Presence was condemned by cer­taine ancient Heretiks ofTheodoret Dial. 3. Jgnatius h [...] [Page 111] tyme. How Zenaias Ni­ceph. l. 16. ca. 17 [...] Persa impugned all worship, due to the Images of Christ, and his Saints. Finally (to passe ouer many other Protestant Doctrines, first introduced by the old Heretikes:) how theIe­rom, in Explic. Symbol. ad Da­mas. & Aus [...]. de Temp. serm 91. Possibility of the Commandements was condemned in certaine ancient Heretikes. In the condem­nation of all which points we are to ob­serue, that the Heretikes of those ancient tymes and our Protestants did, without any difference or disparity at all, belieue the same Heresies, or Negatiue Conclusions, as being in no sort varied through any Cir­cumstances, or other Collaterall respects. Now by way of recrimination the Prote­stants seeke to inuolue vs Catholikes with­in in the said fault of teaching ancient Here­sies; But obserue the difference betweene, what the Catholikes do teach, and those old Heretikes touching the obiected and alledged points, and thou wilt wonder good Reader, at our Aduersaries for their so char­ging of vs. I will exemplify this for breuity in this one point, and so ex vno discite om­nes. D. Fulke insulteth against the Catho­likes, thus saying: Of the D. Fulke in his ans­we [...]e to a Counter­feyte Ca­tholike. p. 22. Heretikes Caia­ni, you haue learned to call vpon the Angells: he producing Epiphanius in proofe hereof: Now Epiphanius his true words of this point are these: Non Epi­ph. Hae­res. 38. posse aiunt aliquos saluari &c. The Heretikes Catani taught, that not any could be saued, till they had gone throughout all sinne; and committing therupon [Page 112] wicked things and actions; they called vpon the name of such, as were true Angells, and of such as were by them vntruly termed Angells, refer­ring to this Angell, or that Angell (proprian actionem) their peculiar action; saying, when they committed their wickednes: O tu Angele, vtor tuo opere: O Angell, I now vse or perform: thy worke &c. Now who can with any shew of truth charge vs Catholikes with the He­resy of the Catani herein? since it is the vn­variable Jdentity of an Heresy conspiring in all circumstances, which must insimulate se­uerall men within the beliefe thereof: But do we Catholikes teach or belieue touching praying to the Angells, such beastly points as these Caiani are here charged by Epipha­nius to haue done?

Animaduersion LXV.

IT is a mayne point to obserue, whether Protestancy, or our Catholike Religion do more enclyne, by force of their do­ctrine, their different professours to Ʋice & Turpitude of manners, or to Vertue and Piety in conuersation. Since we read:Luc. 6. Vnaquaeque arbor de fructu suo cognoscitur: Let vs then take into our consideration di­uers positions of both the Religions. First then touching the Protestants principles: Luther Serm. de Moy­se. sayth, that the Ten Commande­ments appertaine not to Christians; with whom Fox conspireth in these words: The ten Fox. Act. Mon. pa. [...]335. Commandements were giuen vs, not to do them. [Page 113] This being supposed as true, why should a man be punished, for breaking any, or all of them? The Protestants doctrine of Iusti­fication by fayth only, much encourageth a Man to sinne; since thereby neither Good workes are necessary, nor sinne can any way endanger our Saluation. For we find Luther thus to teach: It Luth. vpon the Gala­thians Engli­shed. c. [...]. is impiety to affirme, that fayth without Charity, iustifieth not. And Con­radus Schlusselburg In Catal. Haeret. in Epist. Dedicat. will not admit good works to be necessary to Saluation, only Necessitate praesentiae. Now that committing of sinne is not preiudiciall to Mans Salua­tion, is auerred by D. Whitaker, thus wri­ting: Si quis Con­tra Bel­lar. con­trouers. 2. q 5. p. [...]0. actum fidei habet, ei peccata non nocent: Sinnes are not hurtfull to him, who hath an Act of fayth. Againe D. Whitaker thus further teacheth: Christiani Whi­tak con­tra Camp. rat. 8. p. 153. execra­tione legis liberantur: if so, why may not a Christian without feare breake the ten Commandements? And according hereto Fulke thus teacheth: Dauid In his Tower disput. with Ed­mund Camp. the se­cond dayes Conference. euen when he committed adultery, was, & remained the Child of God. To be short: Luther thus encoura­geth Man to sinne, saying: A Luth tom. 2. wittenb. de captiuit. Ba [...]il. fol. 74. and Luth. in loc. Com. Class [...] c. 27. Christian baptized is so rich, that though he would, he can­not loose his Saluation, by any sinne (how great soeuer) vnlesse he will not belieue; and againe; as nothing iustifyeth but beliefe, so nothing sin­neth, but misbeliefe. To proceed, the Prote­stants doctrine of Reprobation, which tea­cheth, [Page 114] that some Men are condemned to Hell, euen from their Mothers Wombes, though they labour neuer so much in exer­cise of Vertue, tendeth to the same effect: ac­cording hereto Caluin (Instit. l. 3. c. 23. pa­ragr. 6.) sayth: God by his Counsell and Ap­pointment, doth so ordaine, that among men some be borne destined to certaine Death, from their Mothers wombe, who by their perdition may glorify his Name. In like manner the in­fallible Certainety of Saluation of others, worketh the same effect; since it teacheth that he, that is predestinated to be saued, is assured of his Saluation, notwithstanding the greatest facinorous Sinnes whatsoeuer, which he shall at any tyme perpetrate. Which Certainty of Saluation by our Ad­uersaries Doctrine, is most infallible euen during the committing of Sinne; Since o­therwise if vpon the new committing of any Sinne, the party should begin to be vn­certaine of his saluation, then followeth it, that his former certainty was no true cer­tainty at all. But now to turne our eye v­pon some of our Catholike Theoremes, and to obserue, whether they intend either to the increase of Ʋice, or Vertue. We teach, that workes (accompanied with a true fayth) as they receaue their price and vertue from the promisse of Christ, and from the digni­ty of his Pashon, do iustify; which Doctrine therefore must needs greatly encourage the belieuers thereof, to the exercise of Good [Page 115] works. We further reach restitution for wrongs committed. We teach Confession of sinnes (an Act otherwise most vngratefull to Mans Nature) and this not to be effica­cious, except it be attended on with Repen­tance; and with a full Resolution, not here­after to commit the like Sinnes confessed. We maintayne the doctrine of Purgatory, which much curbeth a Man from commit­ting of Sinne, since this Doctrine teacheth, that a sinner (if so he make not satisfaction in this world before his death) must suffer temporall torments, after his Death. We in lik [...] manner teach, and allow Fasting, and yet D. Willeth sayth: Neither is Wil­let in Sy­nops. pa. 243 Wittenberg. in Ex [...]g. Po [...]d cap. 7. God better worshipped by eating, or not eating. We also approue the Doctrine of Single life and Cha­stity; to which doctrine Luther Luth. tom 5 1. Cor. fol. 107. is so ad­uerse, as that ht thus writeth: Mariage is as gold, and Spirituall or single life, as dung. We further teach and commend Ʋoluntary Po­uerty; the contrary to which doctrine D. Willet teacheth in these words: He 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 In his relation of Re [...]i­gi [...]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 Ʋertue. [Page 116] 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 Luth tom. 2. contra Regem Angliae. fol. 344. re­gard not, if a thousand Austins stood against me, of Jerome he thus writeth: Jn the 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 Lu­ther vbi supra. Apology of Philip Me­lancthon doth far exceede all the Doctours of the Church, yea euen Austin himself. Well, I no [...] 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, 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 Ter­tulli [...]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 [Page 117] 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 [Page 118] 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 byBeza 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 m [...]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 isSne­canus, Method. descript. pag. 424. fitting, that the fewer be vnderstoode by the more, and lest one speec [...] should ouerthrow many, that one is to be ex­pounded according to all rather then against a [...] 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 [Page 119] 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 Au­stin, com. 7. contra Iulian. Pelag. lib. [...] 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 Antagonisti [...]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 [Page 120] his Sect, who ascribed ouermuch to Free­will, did not perhaps so fully dispute in the defence of the Catholike Doctrine of Free­will, as they might haue done. This course the Fathers did sometimes take (of which theKemp 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 haue done) in prayse of our Blessed Lady, or in honour of the Crosse, or the like, then being taken literally, can well be iustifyed: But they were more bold so to write, be­cause they (as then hauing no Aduersaries to their Catholike doctrine in those points) might rest assured, that their words would be taken in that pious sense, wherein they deliuered them. Of which kind of their writing our Aduersaries take hould, against the said Fathers.

The last obseruation heere shalbe, that when the Catholikes do alledg the Fathers, the Protestants seeke to charge the said Fa­thers so alleged, with some one Errour, or other, and therefore say they, his authority is to be reiected in any other point; which especially happeneth in Tertullian, Origen, & Cyprian, as is aboue intimated. But to this [Page 121] you may answere, that you produce the Fa­thers only in such Catholike points, tou­ching the which they were not written a­gainst by any other Father; and therefore their authority therein is of force; since it is presumed hereby, that all the other Fathers (and consequently all the Church of God) agreed with them therein.

Animaduersion LXVIII.

YF your Aduersaries pretend, that all the wrytings and memory of Protestants in former ages were extinguished by the Po­pes of the said, and after succeeding ages, you may shew how absurd this Assertion is; And the reason hereof is, in that the Po­pes of those tymes could not presage, that Protestancy should in these our tymes sway more, then any other Heresies condemned in their very tymes; which other Heresies remayne yet registred to this very day, by the acknowledgment of the Protestants. Againe, the personallBene­dictus the third, was written against by the Councell of Con­stance. Gregory the s [...]a­uenth by Benno. Eugeniu [...] (the Pope) was writ­ten a­gainst by the Coun­cell of Basill. vices and faults of some Popes are recorded in histories, yet to be read. Is it then probable, that the Popes were so solicitous to extinguish all remem­brance of the Protestant fayth, & yet con­tent to suffer their owne lesse iustifiable liues of themselues and their predecessours to be registred, for all ages after to peruse? Lastly, in the Canons of ech age, there is made mention of all particular Heresies of those tymes condemned by the said Coun­cells; [Page 122] Stands it then with any shew of Rea­son, that the Pope, and the Councells should be so voyd of iudgment, as carefully to re­gister all other impugned Heresies, and on the other syde, as carefully to suppresse all arising opinions of Protestancy?

Animaduersion LXIX.

YF you intend to bring and obiect any foule and wicked sayings (especially out of Luther, against the Blessed Trinity, or a­bout his acknowledged Lust, and sensuali­ty) be carefull to note the Edition of the Booke, wherein such sayings are to be found; For in some later Editions of his workes, many such sentences are for very shame left out, and vnprinted: And thereu­pon there are diuers Protestants, who vt­terly deny, that euer any such wicked, or sensuall words were written by him.

Animaduersion LXX.

OVr Aduersaryes labour by seueral wayes to depresse the force of Miracles, exhibi­ted in proofe of the Roman Religion: For first, some of them do deny the working of all Miracles; and to fortify this their deny­all, they thinke it sufficient, if they can pro­duce but any one or two strange relations, supposed to be Miracles, and yet after dis­couered to be but forgeryes, to the dis­gracing of all true Miracles; but this euasi­on is weake, seeing by force thereof we [Page 123] should deny all the bookes of Scripture, be­cause some false wrytings were in the Pri­mitiue Church obtruded vnder the names of the Apostles, asCont Aduers. log. & prophet. l. 1. c. 20. Austin, andHist. l. 3. c 19. Euse­bius do record. Againe if they will deny all Miracles, they may also by the same reason, deny all History, eyther prophane or Ec­clesiasticall. Therefore if we will ascribe so much confidence to the wrytings of Euse­bius, Zozomene, Austin, Ierome, and others, as we do to the lyues of Liuy, or Commenta­ryes of Cesar, or to Speeds Cronicle, we cannot reiect all Miracles for forgeryes & vntruths. Other of our Aduersaryes confesse the do­ing of many Miracles vrged by the Catho­lykes, but then they ascribe them to the power of the Diuell, and do commonly style them: AntichristianSo do the Cent. call them Cent. 4. col. 1445. & Cent. 5 1486. In like man­ner O­siand. also stileth them Cent. 10. 11. 12. wounders, and lying signes. But against this subterfugion; I say, it cannot be applyed to the Miracles wrought in the primitiue Church, and ee­corded by Zozomene, Austin, Ierome, and o­thers long before the comming of Anti­christ, since most of our Aduersaryes do place Antichrists first comming, inSo doth D. Willet teach in his Synop. p. 160. D. Fulke in his answere to a counterf. Cath. p. 36. D. Downe­nam in but his Trea­tise of Antichrist. lib. 2. pag. 4. Bo­niface who was Pope in the yeare 1006. lōg after the dayes of the former Fathers: Se­condly I say, that our Aduersaryes in as­cribing the Miracles to the working of An­tichrist & (consequently of the Diuell) do ouer neere interleage with the Iewes con­demning the Miracles of Christ in these wordes: This man Math. 1. casteth not out Deuills, [Page 124] but by Belsebub the Prince of Deuills. Agai [...] I say, that the Protestant Ʋrsinus trul [...] sayth, that the In Comment Catech. 21. Power of the Miracles o [...] Antichrist are not true Miracles, but such, a [...] the Order of Nature obserued, may be effected by the deceyte of men, or Deuills: But diuers mi­racles are recorded, which transcend the power of the Deuill; as to stay the flux and reflux of the sea, or to cure incurable di­seases, without applying any secondary meanes, and such like &c. Of which there are many miracles recorded by the former Fathers. Thirdly, I auer that the Miracles of the Deuill are euer done to some vaine and pernicious end, and not for the good of the particular person, vpon whom they are wrought. Fourthly, if the Deuill could ef­fect such stupendious workes, how chan­ceth it, that he would neuer concurre with condemned, and on all sydes acknowled­ged miscreants, to strenghthen and counte­nance thereby those mens misbeliefe, and Heresies, I meane with Simon Magus, Por­phiry, Iulian the Apostata, Mahomet &c. and other Sects condemned, euen by the Pro­testants for most erroneous? Lastly I con­clude, that our Aduersaries in condemning all Miracles, either but as forgeries, or as the Works of the Deuill, do charge diuers Princes, Commonwealths, Ecclesiasticall persons, and infinite multitudes of people both of former and later tymes, with ex­treme simplicity (yea Lunacy) in suffering [Page 125] such forgeries and delusions to be obtru­ded vpon them. I will adioyne hereto the miraculous preseruation for many hundred yeares of certaine Relicks: I will passe ouer the vncorrupted bodies of many Saints euen till this day, and will insist in the mira­culous preseruation of the Eucharist, stabbed with knyfes by the Iewes many scores of yeares since (if not 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 [Page 126] seuerall wayes euen from our Aduersa­ries owne pennes: And first: Because o [...] Aduersaries do reach, that the Church o [...] Rome (notwithstanding her presumed E [...] ­rours) is the true Church of Christ; & con­sequently her Professours capable of Sa [...] ­uation. According hereto thus writeth D. Field L. of the Church. c. 46.: We doubt not, but that Church, [...]t which the Bishop of Rome with more then Lu [...] ­ferlike pryde exalted himselfe, was notwithstan­ding the true Church of God; and that it held a sauing profession of the truth in Christ. D. S [...] auerreth the same verity in these words:In his De­fence a­gainst Penry. pag. 176. you thinke, that all the Popish sort, whe [...] dyed in the popish Church, are damned, y [...] thinke absurdly, and do dissent from the iudg­ment of all learned Protestants. With the [...] conspireth (to omit others) D. Couell th [...] writing: We In his De­fence of M. Hoo­ [...]er. pag. 77. affirme them of t [...]e Church [...] Rome to be a part of the true Church of Chri [...] and that those, that liue & dye in that Churc [...] may be saued. Another Reason may be ta­ken from the lawfulnes (euen in the iudg­ment of the learned Protestants) of Chi [...] ­dren of Papists (as we are stiled) whether they be Baptized by Catholike Priests, [...] Protestant Ministers: And the cause of th [...] lawfulnes thereof is deliuered by the Pro­testants in these words: Because So teach the Deuines of Gene­ua, in their proposi­tions and principles disputed at Gen. p. 178. the same is taught by D. Whitg [...]fe in [...] Defence, pa. [...]23. by M. Hooker. Eccles po [...]. l. 3. p. 131. & by othe [...] we af­firme, that those Children are comprehen [...] [Page 127] 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 Cartwrigh [...] thus writeth: I 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 byCon­tra Ra [...]. 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 exāple) 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 [Page 128] said Innouatours being Catholike in all o­ther points. And therefore you may tru [...] 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 com­pendiousne [...], 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 Ma [...] ­ter; For otherwise leauing the material [...] 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 W [...]ldo, Wiclife &c. Now if here your Aduersary Disputant doth auouch (as [Page 129] 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.

[Page 130]1. First, whereas sundry places of Scrip­ture and Fathers do speake indifferently, o [...] 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, a [...] 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 [Page 131] 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 th [...]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 Au­stin de [...]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 [Page 132] noted) that whereas the only point i [...] 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 mo [...] ancient and learned, which expressly and i [...] direct termes should contradict our Catho­like Doctrine; yet the same with any ma [...] of iudgment and vertue, could beare [...] force against the infallible Decrees of Oec [...] ­menicall, and Generall Councells of God [...] Church. Seeing not the Church vnto th [...] Doctours, but the Doctours and their wr [...] ­tings ought, and are to be submitted to th [...] Church. And this obseruation hath i [...] waight and force in many other points [...] Controuersies. Thus far touching the seu [...] rall obseruations concerning Communi [...] vnder both, or one kind only.

Animaduersion LXXVII.

THat sentence of Chrysostome is most tru [...] Prout Ho­mil. 33. in act. A­post Haeresiarchae nomen, ita Secta v [...] catur. To whose iudgment herein D. F [...] subscribes in these words: Surely Of the Church. l. 2. c. 9. it is [...] [Page 133] [...]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 [...]oyned but lately by Luther, and this not out of necessity, but of reproach: our fayth [...]nd Doctrine being acknowledged to haue [...]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 [Page 134] 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; [Page 135] 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 Protestā [...]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 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. Fu [...]ke, thus writing;In his Con­futation of Pur­gatory. p. 36 [...]. & 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. 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, theCen­turists. Cent. 3. c. 6. col. 127 Centurists speaking of the ancient Churches vsage, do charge Cyprian, and Ter­tullian (who liued in the second and third age) For their teaching priuate Confession euen of thoughts, and lesser sinnes.

Thirdly, D. Whitaker D. Whita. l. contra Du [...]aeum pa. 480. affirmeth that Pope Siricius was the first, that annexed perpe­tuall Chastity to the Clergy men, or Ministers of [Page 136] the word: This Instance is ouerthrowne by the Confession of Kempnitius Kemp nit. in Exam. Concil. Trid. p. 50. & 601. who doth reprehend Ierome, Epiphanius, Origen, Am­brose, (all far more ancient, then this Siri­cius) for their impugning the supposed law­fulnes of Priests Mariage.

Fourthly, D. Whit [...]ker sayth: Qui D. Whit. vbi supra pa. 480. Transubstantiationem primus excogitauit, it fuit Innocentius tertius in Concilio Latera­nensi; who first inuented Transubstantiation, was Innocentius the third in the Councell of La­teran, which Councell was houlden in the yeare 1215. But I take this obiection away by the authority of D. Ie­suitism. part. 2. rat. 5 pa. 628. Humfrey (as els where I haue shewed) who writeth that Gre­gory the Great, and Austin (both which li­ued a thousand yeares since) at their first plantation of Christian Religion here in England, to vse the Doctours owne words, Jnuexerunt Transubstantiationem.

Fiftly, the D. further proceedeth, saying; Who Con­tra Du­raeum. l. 7. c. 480. first inuented to say, that the body of Christ, frangitur, sensibiliter tractatur, & den­tibus atteritur, was Nicolaus the Second. To this I answere, saying: it is but a verball ob­iection, and quarreleth at certain phrases & words; which words are to be vnderstood in a sober and restrayned construction; and therefore we find the like Phrases to be v­sed by S. Chrysostome (far more ancient then Nicolaus the second) saying: Christus non Chry­sost in Ioan. Homil. 45. se tantum videri permittit defideranti­bus, sed & tangi, & manduçari, & dentes [...]ar­ni [Page 137] suae infigi: Christ doth not only permit himself to be seene of those who desire to see him, but al­so to be touched, and eaten by them, and their teeth to be fastned in his flesh. A point so true, that Jacobus Andraeas (a famous Prote­stant, but a Lutheran) answereth this very obiection of Nicolaus, saying;An­draeat in confutat. Ioannis G [...]inaei p. 274. 275. Nicolaus nihil continet, quod in scriptis Orthodoxorum Patrum (Chrysostomi inprimis) non conti­netur.

Sixtly, D. Whitaker D. Whitak. vbi supra pa. 480. instanceth in Pope Calixtus, for introducing the Fast of Lent, and of Quatuor Temporum. But Kempnitius thus writeth hereof: Ambrose, Kempnit. in Exam. Concil. Trid. part. 2. pag. 8 [...]. Maximus, Taurinensis, Theophilus, Ierome, and others, do affirme the fast of Lent to be an Apostolicall Tradition; and thus they make it more an­cient (by the Confession of Kempnitius) then the tymes of Calixtus.

Seauenthly, and lastly, D. Whitaker thus writeth: Boniface D. Whita. vbi supra pag. 480. the third, was the first, that entituled the Roman Church to be Caput omnium Ecclesiarum, The Head of all Churches. But this is refuted by D. Whitaker himself, who affirmeth, thatD. Whitak. vbi supra pag. 480. Zozimus, Bonifacius, and Celestinus did challenge superiority ouer o­ther Bishops, by forging a Canon of the Nicene Councell: so inconstant is this Doctour in his Instances; which later assertion of his touching Zozimus, Bonifacius, and Celestine, (though it be most false, so far as concer­nes any forging of a Canon, and only in­uented by our Aduersaries) yet it frees Bo­niface [Page 138] the third, from this supposed Innoua­tion.

Thus far now of D. Whitakers Instances: where we are to vnderstand, that some of the former Popes did command a more strict obseruation in some points; as in not Marrying of Priests, touching Auricular Confession, touching the Fast of Lent, then afore was obserued: Now D. Whitakers ca­lumny here lyeth, in a willfull confounding of the First Institution of a thing, with a Re­nouation, or practise of the same thing: which imposture is aboue noted.

Animaduersion LXXX.

I Will here draw a Porisma, or Resultancy out of this last Animaduersion. It is this: Whereas we see such Protestant Doctours (and those of the greatest Rank) who la­bour by all reading and meanes whatsoe­uer, to shew the beginning of our Catho­like points; and after all their disquisition and search they cannot find any colour or pretext to insist in more, then Fiue or sixt points to be innouated; and yet such their Instances euidently discouered to be of no force, but most falsely alledged: Therefore the Reader may here iustly presume, that no instances of Innouation can be but sug­gested, or imagined to be giuen of the Change of the Church of Rome, touching the doctrines here following: To wit, 1. Ʋi­sibility of the Church, 2 Praying to Saints. 3. [Page 139] Freewill, 4. Merit of Workes, 5. Workes of Su­pererogation, 6. Indulgences, 7. Monachism, 8. Limbus Patrum, 9. Images, the 10. Adoration of the Blessed Sacrament, 11. Communion vnder one kind. 12. Ʋniuersality of Grace, 13. The Ne­cessity and vertue of the Sacrament, 14. Inherent Iustice, 15. the knowledge of Christ, as Man; 16. His being God of God, and diuers others. Here I say, no colour (how little soeuer) can be giuen of Innouation, or change in any of these our Catholike Articles. For if any pretext or shadow could be afforded of any change of these, or of any other doctrines here not specified, D. Whitaker, or some o­ther of our learned Aduersaries would not haue beene altogether silent therein.

Animaduersion LXXXI.

THe Catholike Doctrine touching Praïng to Saints, is chiefly deliuered in these en­suing propositions. The first: It is not lawfull to pray to Saincts (as Authours, or principall dispensers of Diuine Benefits) to obtaine from them either Grace or Glory, or the meanes of ob­tayning eternall felicity; since so to pray to them, were to make them Gods. And therefore when it is said: Our Lady helpe me &c. we are not to insist in the naked words, but in the sense; which is; Our Lady help me by her intercession, and prayers to her Sonne; no otherwise then S. Paul sayth of himself: To 1. Cor. 9. vt om­nes fac [...] ­rem sal­uos. all men I am become all things, that I may saue all; meaning, by his preaching, and prayers for them.

The second. Saincts are not our immedia [...] Mediatours by way of Jntercession to God; b [...] whatsoeuer they demand, or obtayne for vs, they demand and obtaine it through Christ, and his Merits: and according hereto we find, tha [...] all prayers of the Church made to Saincts, end with this clause: Per Christum Dominu [...] nostrum.

The third. The Saincts, which reigne with God, do pray for vs, not only in generall, but it particular. This is proued from those words in Ieremy: Yf Moyses Iere­my c. 15. and Samuell tha [...] stand before me, my soule is not towards th [...] people. From whence it is inferred, that Moy­ses and Samuel (then being dead) might & were accustomed to pray for the people of Israel. I will conclude this passage with re­futing the chiefe Argument of our Aduer­saries touching praying to Saincts, which is taken, in that the Saincts in their iudgment do not heare vs. Now the weakenes of this Reason is discouered, in that damned Spirits, and Deuils, being far absent from their Wit­ches and Coniurers, do neuerthelesse heart their Jnuocations and Coniurations, as is war­ranted by all experience. Shall any man thinke then, that the B. Saincts of Heauen are depriued of hearing the Prayers made vnto them? Since otherwise it would fol­low, that spirituall Substances by loosing of Heauen (I meane the Deuills by their fall) did obtayne greater prerogatiues and ex­cellencyes, then the Soules of the Saincts do [Page 141] by gayning and ascending vp to Heauen. An absurdity incompatible with the Goodnes, wisdome, and Charity of God.

Animaduersion LXXXII.

WHen a Catholike signeth himself with the signe of the Crosse, he but only impli­citly desireth that, by this signe, which ex­plicitly, and by mediation of words he de­sireth by prayer; For seeing the signe of the Crosse doth figure out to the eye our Sa­uiours Passion: and seeing the secret desires of the hart are manifested & made knowne, as well by signes of the body (as dumbe men, and such as cannot speake, are accusto­med to make) as by Prayers, and words of the tongue: Therefore if it be lawfull for me with the tongue to pray, that God will forgiue my Sinnes through the merits of Christ his Death and Passion; it must needes then be consequently lawfull forme to pray to him to the same end, without words, by making the signe of the Crosse: see­ing the making of this signe with an inten­tion of inward Prayer (the Crosse being the badg and remembrance of our Sauiours death and Passion) is all one, as to pray in words, by vertue and force of the same death and Passion: Since the hand in this case by making the signe of the Crosse, doth supply the place and office of the tongue.

That many Miracles haue beene wrought by the signe of the Crosse (forbearing the te­stimonies [Page 142] of the ancientVide Tertul. in init. Scorpiaci. Epiph. Haeres. 30. Na­zianz. orat. in Iulian. Nyssen. in vita Gre­gorij Thauma turg. A­than. in vita An­tonij. Ie­rome in vita Pauli primi Heremi­tae. Au­stin in l. 22. de Ci­uit. Dei. Fathers) I will here content my self with the acknowledg­ment of D. Couell, thus writing: No D. Couell in his ans­were to M. Burg. ma [...] can deny, but that God (after the Death of hi [...] Sonne) manifested his power to the amazement of the World, in this contemptible signe, as being the instrument of many miracles.

Animaduersion LXXXIII.

ALl men know, that praying vpon bea [...] is but the repetition of the same praye [...] seuerall tymes; the beades seruing only b [...] to number, or count the tymes. This c [...] ­stome is warranted by the Example of our Sauiour; who being in the Garden, did [...] peate one and the same prayer (to wit, I [...] [...] be Math. c. 2 [...]. possible, let this Cup passe from me) three seuerall times. Againe if it be lawfull to say the Lords prayer seauen times a weeke, as I presume many Protestants will confe [...]se that they do; why not then is it lawfull to repeate it seauen tymes or more euery day? Lastly, once granting the Prayer to be good, the goodnes of it doth warrant the often repetition of it. The precise number of repeating one and the same prayer (a­mong Catholikes) hath a Mysticall refe­rence; either to the number of Dauids Psal­mes; or to the number of the yeares that our B. Lady liued here vpon earth, or to the number of our Sauiours wounds; or to the number of the persons of the most Blessed Trinity; or to some other such Mystery.

The antiquity of praying vpon Beades is confessed by the Centurists Cent. 4. col. [...]329., and Osian­der Epit. Cent. 4. p. 454., to haue beene twelue hundred yea­res since. In further antiquity of praying v­pon beads, Zozomene thus relateth of Paul the Monke: Jn dies Hist. l. 6. c. 20. singulos trecentas ora­tiones Deo, velut tributum quoddam reddidit, &c. Paul euery day did say three hūdred prayers to God, as a certaine tribute; and lest through forgetfullnes he might erre in number, he kept three hundred litle stones in his bosome, and at ending of euery Prayer he cast away a stone; & when he had cast away all his stones, then it was euident to him, that he had performed his said number of three hundred Prayers.

Animaduersion LXXXIV.

THe benediction of Creatures to spirituall ends (and particularly of Holy water) is most ancient: according here to we find thatL. 8. Apost. Constit. c. 35. Clemens, De Ec [...]es. Hierarc. cap. de [...]aptis. Dionysius (both which li­ued in the Apostles dayes) as also Cyrill Cate. ch. 3., Cyprian L. 1. Ep. 12., Ambrose Lib. 4. de Sa­cram. c. 5., Austin L. 6. in Iulia­num. &c. do make frequent mention of holy water.

Cyprians words in the place cited are these. Oportet mundari & sanctificari priùs a­quas à Sacerdote. The lawfulnes of Blessing of Creatures is warranted by the Example of Christ, who intending to multiply the Bread, did looke vp towards Heauen, andLuc. 9. Blessed the loaues. Now that the Church hath authority to blesse Creatures to spiri­tuall ends (and this for the furthering of [Page 144] deuotion) is proued from her greater au­thority, practised in changing the Sabaoth day; and now being changed is inalterable: One chiefe end of blessing of Creatures, is to signify spirituall Effects. Thus sprinkling of Ashes signifieth Pennance, Palmes signify Ʋictory &c.

Animaduersion LXXXV.

THere is a great disparity betweene vr­ging Protestants against themselues, and against the fayth by them then maintay­ned, (which in this small Treatise is in se­uerall places shewed) and by vrging such, as were reputed sometimes Catholikes, speaking and writing against any point of the Catholike Religion; seeing it is euident, that all such testimonies of this second kind, are not the impartiall conuincing Cōfession of the learned Aduersary against himself, but the vnequall Assertions of the partyes themselues, in behalfe of their later conceaued Innouations, for the tyme by them held, though (in diuers of them) after retracted, by their finall submitting of themselues, and their writings to the Ca­tholike Church. This Animaduersion I giue with reference to the writings of these men following; Laurētius Valla, Erasmus, Cassan­der, Cornelius Agrippa, Polidore Virgill, Nilus, Aeneas Siluius, and some others, of which diuers of them finally retracted their for­mer receaued Nouelismes, and reincorpo­rated [Page 145] themselues (before their death) in­to the Catholike Church. This Animaduer­sion (though aboue intimated) I thought good to set downe, in that it is obserued, that Doctour Morton in his Apologia Catho­lica, doth chiefly, and maynely rely vpon vrging the impertinent and defectiue testi­monies of the foresaid men (and some o­thers, such like, for breuity here omitted) for the impugning of our Catholike fayth 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 nee [...]est within the compasse of their narrow Cap [...] ­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 [Page 146] further remoued from their apprehensiōs, 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 touchi [...] the Jnfallibility of Gods Church, as also [...] that other Question, That the Scriptu [...] (without the Churches attestation▪ cannot pro [...] it selfe to be Scripture, and that all points of be­liefe do not receaue their proofe from Scriptu [...] alone: seeing these two Controuersies po­tentially include most of all other Contro­uersies within themselues. Also be most re [...] dy in the Question touching the continu [...] Visibility of the Protestant Church, seeing t [...] Protestants must seeke to proue th [...] Church euer to haue beene Visible, if th [...] will auer it to be the true Church of Chri [...] Whereas indeed you shall find euen by t [...] Confession of his owne Brethren (as is e [...] where in this Treatise made cleere) that t [...] Protestant is not able to instance for ma [...] Centuries and Ages together, so much a the being but of one Protestant.

Animaduersion LXXXVIII.

THere is scarsly any one Argument o [...] Credibility, which more strongly and irr [...] ­pliably proueth the Antiquity (and there [...] [Page 147] 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 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, Manicheu [...], and the rest; it is certaine that all these w [...]re Originally Catholikes, and by introduci [...]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 [Page 148] writeth Sebastianus Francus, the Prote­stant (as aboue is s [...]ewed:) For 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. Fu [...]ke, say­ing: The Fulke in his answere to a Coū terfeyte Cathol. p. [...]i. Church dec [...]yed immediatly after the Apostles dayes. Furthermore to enlarge my selfe in the Protestants Confession here­in, M. Perkins (the Protestant) sayth thus: Before 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 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 [...]t [...]nt & inuisible. But M. Brocard con [...]esseth further in these words: During Broc. vpon the Reuel. p. 1 [...]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 [...]ill here conclude with D. Downam, thus aue [...] ­ring: The D. Down. lib. de Anti­christ. Generall defection of the Ʋisib [...]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. [Page 149] 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 & Ʋerum in generall are the Obiects of our mind; and therefore what may be con­ceaued [Page 150] 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 incomprehensib [...]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 Mans Vnderstanding, God can effect.

The 3. proposition. God hath in All things so much an Actiue power, by how much they haue in themselues a passiue power: And which is more, we Christians do belieue, that the Actiue power of God can extend beyond the Passiue power of things; and agreably hereto we belieue, that God created the world of Nothing: Now to make a thing of Nothing, is not to depend or rely of the Passiue power of the Subiect; seeing in this kind of produ­cing there was no preexistent Subiect at all, much lesse any Passiue power thereof.

The fourth. Euery thing is possible to God to be done, which implyeth not a Contradiction. Now what implyeth a Contradiction, is im­possible to be done; Because what im­plyeth [Page 151] a Contradiction, supposeth a Being, and a Nothing of a thing; and all this at one tyme, and in one manner of circumstance: And therefore if such a thing could be, then could a thing be, whose being (a thing most absurd) should consist in a Not being.

The fift. It riseth partly from out the former propositions, that what faculty, or Operation God doth impart to any thing created, the same he also ominenter (as the Schoolmen speake) retayneth to himself, and is able to performe it, without the help of any Secondary cause, This must be as­sumed as true in force of Reason, since o­therwise, the Creature should transcend in might the Creatour; which Axiome being applyed to diuers difficulties in the Que­stion of the Eucharist, demonstrateth that God can preserue an Accident without its Subiect, and that he can keep a Body with­out any circumscription of Place, since o­therwise it would follow, that in these Examples, A Subiect and Place, should be able to performe more, then God could per­forme; which were great blasphemy to maintayne.

Animaduersion LXXXX.

THe Philosophers do assigne three things to concur to Magnitude. The first of these is, that euery Magnitude should haue an extension in it selfe, and haue Partem ex­tra [Page 152] partem; That is, that one part should not be confounded in it selfe with another part; and consequently an intrinsicall site, & dis­position of parts. And this is of the very es­sence of Euery Magnitude, and cannot be separated from it.

The Second thing, agreeing to euery Magnitude, is to haue a commensuration & coextension with Place that is, an intrinse­call disposition, and order of parts accor­ding to place. This second ariseth from the first; and consequently as being later in Na­ture then the first, may by Gods power be separated from the same; yea it is actually separated from the first in the highest Spheare, the parts whereof are in no place.

The third, and last property of Magnitude is, to extrude and driue away all other Mag­nituds from that place, which is made e­quall and commensurable to it selfe; that is, not to suffer another Magnitude to be in the same place with it. Now, as the second was later then the first, so this third resulteth out of the second, and is later then the same in Nature, and therefore may be separated from it. Now according to this doctrine, we Catholiks hold, that Christs Body in the Sacrament hath the true and whole Magni­tude of his Body; But this Magnitude hath there only the first Condi [...]ion, which is es­sentiall to euery Magnitude (to wit, to be extended in it selfe, and by reason of that intrinsicall extension, to haue partem extra [Page 153] partem (but it hath not the second Condi­tion of Magnitude (much lesse the third,) for it is not coextended with any place, but existeth whole (in respect of all externall place) in euery part.

Animaduersion LXXXXI.

THe two supreme Mysteries of the Trinity, and the Incarnation, do afford a strong Argument, that a Body may at once be in seuerall places (and consequently Christs Body). Thus I dispute: In the Trinity we find an Vnity, or (as I may terme it) an In­diuiduality of Nature, and a Diuersity of per­sons, sortable to the Vnity of a Body, and multiplicity of places. Now here euery one of these three Persons is identifyed really & formally with this Nature, whereas the Bo­dy is only externally conioyned with the Place. Now touching the Jncarnation, we are taught, that one Hypostasis, or Person is in two Natures; which two Natures are far more different in themselues, then seuerall Places c [...]n be. Againe the Vnion here bet­weene the Person and the Nature is far grea­ter (as being intrinsicall and substantiall) then the Vnion of the Body and the Place can be, which is only accidentary and extrinsi­call: and which is more (a circumstance wanting in the Ʋnion of the Body, & Place,) here the Person or Hypostasis is identifyed, and made the same Really, and formally, with its Diuine Nature. Here then to recapi­tulate, [Page 154] Yf in the Trinity one Nature be i [...] three seuerall persons, without any confusion of the Persons, or distraction of the Nat [...] And if in the Incarnation one Hypostasis, or Person be in two different Natures; and yet neither the Natures confounded, nor the Hypostasis distracted or multiplied: muc [...] more easely then may Christs Body by di­uine power be in seuerall places at one and the same tyme.

Animaduersion LXXXXII.

THe like Argument to the former we may draw from Gods Ʋbiquity. God being [...] one, and an indiuisible thing, is in all place [...] and things whatsoeuer, (for if he were not so, then would it follow, that God should be circumscriptible, and consequently not i [...] ­finite.) It cannot be here answered, that h [...] replenisheth all places, as one; since we m [...] grant, that he is able to create another world, far remote from this, and so should be present in the same world, and conse­quently in seuerall and far distant places. Neither is this doubt salued by saying, th [...] God is only a spirituall Substance, and no [...] a Body; since this point aduantageth no­thing: for the mayne reason, why it shou [...] seeme, that a Body cannot be in diuers pla­ces, is not taken so much, á mole corpori [...] quam ab vnitate corporis; which Ʋnity, as it i [...] more perfect in God, then it can be in a Body, so it should seeme, it should be no lesse de­uided [Page 155] and distracted in it selfe in God, then in a Body, through his being in diuersity of Places.

Animaduersion LXXXXIII.

TO these two former Arguments (in proofe that a Body may be in two places) I will adioyne this following taken from the Nature of Eternity, It is this: Eternity is de­fined to be, Instans durationis, non flucus, that is, an Jnstant of Duration, which is euer present, and neuer passeth away. Now the difficulty (and such, which in the like touch of the doubt is greater, then the former confessed difficulty of a Body being in seuerall places at once) consisteth in this, To wit, That this Jnstant of Duration, being but one Jnstant, yet is, and coexisteth in seuerall tymes, both Past and to Come: and yet neither is this In­stant deuided, or multiplied, nor these se­ [...]erall Tymes confounded. And heere a cir­cumstance, much agrauating the difficulty i [...], that diuers Places, wherein we may sup­pose a body to be, do still remayne at one tyme, though far remote one from another; whereas these Precedent, and future tymes (in both which one and the same Jnstant of Du­ration, or Eternity is) are euer in a flowing and departing Motion, and consequently cannot by any possibility remayne toge­ther. For we see, that the tyme past doth euer giue place to the tyme to come. Thus far of these former Animaduersions in this place, to [Page 156] shew, that it is possible, that Christs Bo [...] may be in seuerall places, at one, and th [...] same tyme.

Animaduersion LXXXXIV.

IN all Positiue and Affirmatiue Points o [...] fayth, the Protestants do agree with the Catholiks; the Protestants borrowing th [...] said Affirmatiue points from the Church of Rome. According hereto we find Luth [...] thus to wryte: We Lu­ther lib. Contra Ana. baptist. confesse, that there is vn­der the Papacy most of the Christian Good, y [...] rather all the Christian Good, and that from thence it came to vs. We confesse, that there is i [...] the Papacy true Scripture, true Baptisme, the true Sacrament of the Altar, the true keyes to the remission of sinnes, the true office of preaching, true Catechisme &c. I say further there is in th [...] Papacy true Christianity, or rather the tru [...] kernell of Christianity. Thus Luther.

To the former position I adioyne this following: In such points of fayth, wherin Protestancy dissenteth from the Roman Church; all the said points are merrely Ne­gations to the contrary Affirmatiue Articles, belieued by the Church of Rome. As for example, Deniall of Reall Presence, Deniall of praying to Saints, Deniall of Freewill, and so of the rest. Now from these two propositions do result these Inferences or Conclusions following: The first, that the Protestant, as he belieueth any affirmatiue Articles with the Church of Rome, in that respect he is [Page 157] not a Protestant, but rather a Catholike, as [...]king the beliefe of them from the Ca­ [...]olike Church, as is aboue said. The se­ [...]ond Inference: That Protestancy (as Pro­ [...]stancy) consisteth in Deniall of such Affir­ [...]atiue points, which the Church of Rome [...]ffirmes to be true; and not in belieuing [...]ith the said Church, certaine chiefe points [...]f Christianity. The third Inference; Seeing [...]he reduplicatiue formality of Protestancy re­ [...]teth in Negations, or priuations of an Affir­matiue fayth; and seing Negations or pri [...] ­tions haue no Entity, subsistence, or reall be­ing; that therfore, Protestancy (as Prote­stancy) hath no reality of Being, but is in it selfe a meere Non-entity, or nothing; & con­sequently it followeth, that Protestancy cannot proceed from God, who is the Au­thour of things, and of that which is, but not of that which is not, or is Nothing. The last Inference shalbe; That Protestants by their Deniall of so many Affirmatiue Arti­cles of Christianity, may seeme to beare great Reference to Antichrist; who at his comming shall by his Deniall of all points of Christian Religion, seeke (what in him lyeth) to annihilate, and ouerthrow all Christian Religion; And for such his pro­ceeding some ancient Fathers do cōiecture, that his name shalbe [...], signifying, Nego; as Hyppolitus Martyr writeth in Ora­tione de consummatione mundi. And this both by reason that this Greeke Word maketh [Page 158] vp the number, to wit, 666. which is ascri­bed peculiarly to Antichrist in the Apoca­lyps cap. 13. as also in that Antichrist, & his Ministers at his comming both in their D [...] ­nialls and workes, shall labour mightely to euert Christian Religion.

Animaduersion LXXXXV.

THough Protestancy seeme to maintaine some Affirmatiue Positions, as Parity of Ministers, Mariage of Priests, and other Vo­taries, Reprobation, Christs only Mediatorship by way of Jntercession, Christ suffering in Soule; yet it is euident that these poutions are on­ly Affirmatiue in words, but merely Negatiue in sense; since they are Negatiues to the Mo­narchy of the Churches Gouerment [...], to vowed Chastity, to vniuersality of Grace, to the Intercession of Saincts, and to the all sufficiency of Christs Corporall Death: All which our Catholike points are Affirmatiue. Such is the subtility of Innouation in Do­ctrine as (for the greater honour) to inuest their Negatiue Tenets, in Affirmatiue Titles.

Animaduersion LXXXXVI.

THough in shew of words, Falshood (as is aboue shewed) may be deliuered in Af­firmatiues; so I here say, that Truth some­times is deliuered in Negatiue Words, not­withstanding Truth is euer Affirmatiue, and Falshood Negatiue; and therfore the Schoole­men truly teach: Intellectus S. Thomas part. 1. q. 17. decipitu [...] non [Page 159] circa quid est; sed circa, quid non est. To exem­plify this Animaduersion: To say, God is cruel, or Man is blind, though these sayings be de­liuered in Affirmatiue termes, and false; yet they are in sense and vnderstanding meere­ly Negatiue, since Cruelty is exclusiue to Mercy, and blindnes to sight: so on the contra­ry to say; God is not Cruell, and Man is not blynd, though they be in termes Negatiue, & true; yet they are in sense Affirmatiue; only as denying the Negation of Mercy in God and of Blindnes in Man.

Animaduersion LXXXXVII.

OVr Aduersaries cannot agree among themselues, what Doctrines be Prote­stancy, and who ought to be truly termed Protestants: Can their Religion then be true, and descend from Heauen?

Here then I will first shew, within what narrow Limits our Aduersaries do con­fine Protestancy, and the members of the Protestant Church: Next then I will disco­uer, (such is the fluctuating and wauering iudgment of them herein) how they are content at other times, to extend and en­large those bounds, by affording Protestan­c [...] and the members therof, a greater space or compasse (as I may say) to expatiate and walke in.

And to begin. D. Whitaker thus sayth of the Papists: J will L. 2. contra Duraum Sect. 1. not allow the very name of a lawfull Church vnto the Roman Church, be­cause [Page 160] it hath nothing, which a true Chu [...] ought to haue. The Confession of Ausburg ex­cludes the Anabaptists in these words; we Cap. [...]. condemne the Anabaptists, who disallow the Baptisme of Infants, and thinke them to be sa [...] without Baptisme; to which sentence the Con­fession of Switzerland Cap. 20. subscribeth. The Arians are excluded from being Protestants by the foresaid Confession of Ausburg in these termes: We Act. 1. condemne all Heresies rising a­gainst this Article (meaning the Article of the Trinity,) as the Manichees, Arians, Euno­mians &c. All Heretikes are excluded out of the number of Protestants; for thus D. Su [...] ­cliffe teacheth: Heretikes In his first Booke of the Church. c. 1. are not of the Church; meaning of the true Church, (and consequently in his iudgment, of the Pro­testant Church.) With whom agrees D. White saying: All In his way to the Church. pag. 10. Heretiks teach the truth in some things, yet we deny them to be of the Church of God. That Schismatikes are not of the Protestant Church, is taught, for thus writeth D. Fulke: Of the suc­cession of the Church. What skilleth it, whether one, being drawne by Heresy or Schisme from th [...] body of Christ be subiect to eternall Damnatio [...] And D. Whitaker thus auerreth: It 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 [Page 161] 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 In Ep. con­tra A­nabapt. the Popery there is true Christianity yea the Kernell of Christianity, & many pious & great Saincts. M. Hooker: L. Eccles. Pol. 3. c. 1 [...]8. we gladly acknowledg them of Rome, to be of the family of Iesus Christ: and M. Bunny: we 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:L. 2. Ep. p. 63. Baptisme is an externall thing, which by Law of Charity may be dispen­sed with. And D. 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 In his booke of the kingdom of Is [...]ael, and the Church. pag. [...]4. the Arians hould the foundation of the Gospell. And M. Hooker seemeth to intimate the same in these words: The 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 Eccles. Pol. l. 3 pag. 1 [...]0. by externall profession they are all, whose marke of recognizance hath in it those things, which we haue mentioned yea al­though [Page 162] they be impious Idolaters, wicked H [...] tikes &c. Infide [...]ls are also in our Aduersa [...] iudgments, m [...]mbers of a sauing Church [...] fayth: for thus writeth Swinglius: Eth [...] Swin­gl. Ep & Oecolam l. 1. p 39 si piam mentem domi fouerit, Christianus [...] etiamsi hristum ignoret. And hereupon S [...] ­glius conclu [...]eth, that Swin­g [...] tom 2. fol. 118. & 559. Hercules, Socrates, [...] ristides are now in Heauen, as is in anoth [...] place shewed. Finally the Protestants are [...] courteous, as that they are content to [...] ­corporate Antichrist within their Church [...] state of Saluation. This I thus proue; I [...] [...] ouermuch knowne and diuulged, that m [...] ­ny Protestants do teach with full mout [...], that the Pope is Antichrist; Now then let [...] see how at other times they write of hi [...], whom they hould to be Antichrist. and [...] Religion Antichristianity. Here then we f [...] D. Whitaker thus to acknowledg: I will D White. in his answere to the first De­monstra­tion of D. San­ders. not say, that from the tyme, that Papistry beg [...] to be Antichristianity, the Popes themse [...] 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 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, a [...] 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 vnans [...]e­rab [...]e [Page 163] [...]le and irrepliable to proue, that the Pro­ [...]ant Church and fayth, such as these for­ [...]r men do restrayne, or enlarge it, is [...] capable of Saluation. And how then can Christian know, if he will rely vpon the [...]gments of Protestants herein, to what [...] of Protestants, or within what Church [...] may range himself, for the Saluation of [...] Soule?

Animaduersion LXXXXVIII.

[...]N that there are many Catholike Arti­cles, the which the Iewes before the com­ [...]ing of Christ did belieue; therefore it fol­ [...]weth euidently, that the said Articles can­ [...]ot be reputed to be Innouations, or lately [...]uented Doctrines, but as ancient as the [...]ymes before our Sauiours Incarnation: I [...]ill exemplify in some. The Booke Eccle­ [...]asticus, admit for the tyme it be not Scri­pture, speaketh directly of our Sauiours [...]scending into Hell in those words, where it [...]s said in his person: I Ec­cles. 24. will pierce through [...]e sower parts of the Earth; J will looke vpon all such as be a sleepe, and will lighten all them, that [...]ust in the Lord: A saying so pertinent for proofe of Limbus Patrum, that D. Whitaker Con­tra Du­raeum. l. 8 pag. 5 [...]7. acknowledging the true sense thereof, auoydeth it, by saying the Booke is not Canonicall; which at this present is imperti­ [...]ent, since here I seeke only to proue the [...]uth of diuers of our Catholike points, as being belieued by the Ancient Iewes, be­fore [Page 164] our Sauiours tyme, in their writings; whether Canonicall, or not Canonicall.

Touching Prayer for the Dead, It is war­ranted by the example of Iudas 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 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 Peter Martyr. in Epist. ad Ro­man. c. 9. Martyr, and Munster Mun­ster, in Annot. in Exod. c. 7. do accordingly acknowledg this Exposition.

Concerning Freewill, that place in Ecc [...]e­siasticus, Ec­clesiast. 1 [...] to wit: Say not thou, he hath c [...] ­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 & Eu [...] what lyketh him, shalbe giuen him. This testi­mony (I say) is so euident for Freewill, that D. Whitaker in answere thereto reiecteth the authority, saying: De loco 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 Philo, in lib. quod Deus fit immuta­belis. hath Freewill, to which purpose is extant the Oracle in Deuteronomy: I haue placed before thee Lyfe [Page 165] and Death, Good and Euill; chuse Lyfe.

Concerning Angells & Saints, the Booke of Tobias, written before Christ, is so playneTob. 5. with vs, touching Patronage and interces­sion of Angells, that therfore D. Whitaker doth accordingly confesse and say thereof: Jllum Whi­tak. in respons. ad rat. Camp. rat. 1. p. 15. verò Tobiae Raphaelem &c. Litle do we re­gard the Example of Raphaell the Angell, men­tioned in Toby &c. All this is different from the Canonicall Scriptures &c.

Concerning the force of Merit of Almes, and other good works, proceeding from true fayth in the Messias; The Doctrine of the Ancient Iewes is deliuered in the Booke of Toby [...] Almes Tob. 1 [...]. doth deliuer from Death, and doth purge all sinne; and in the foresaid booke of Ecclesiasticus: As water Ec­cles. 3. quenceth bur­ning fyer, So Almes expiateth sinne.

Touching vnwritten Traditions, Orig. hom. 5. in Numer. Hilar. in Psalm. 2. Ori­gen and Hilary do affirme, that Moyses did leaue many things vnwritten, the know­ledge whereof was continued by tradition: And Rabby Iudas affirmeth the same of Moy­ses: a thing so euident, that the doctrine of the Tradition of the Iewes is confessed bywri­ting v­pon the Booke in Capitulis patrum. Paulus Phagius the Protestant.

That Monasticall Lyfe was not altogether wanting, but in some sort professed among the ancient Iewes, is witnessed by Iosephus, thus writing: The Io­seph. an­tiquita­ [...]um Iu­daicarum l. 18. c. [...]. righteousnes of the Es­senes is meruaylous &c. They enioy their riches in Common &c. And in this course aboue foure thousand men do liue, hauing neither wyfes nor [Page 166] seruants &c. And in another place. Triall Io­seph. l. de bello Iu­daito. l. 2. cap. 7. is had of a mans continency; and his other man­ners are for two yeares tryed, and then he is taken into the Company.

Lastly, to omit (for greater breuity) the Doctrine of Vowes the doctrine of one Ʋi­sible high Priest, head of the Church in those Jewish tymes; the Doctrine of the Iewes in remitting the ending of Controuersyes, not to the Scripture, but to a certaine visible and li­uely Judge; the doctrine of the Iewes con­cerning Confession of sinne, all these being related byGala. in area­nis Ca­thol. ve­ritatis. l. 10 v. 3. Galatinus; I will close this passage with Melchisedech his offering of bread and Wyne in sacrifice, and the prefigu­ration thereby of our Sacrifice of the New Testament. Of this point Rabby Phinees thus sayth: Jn Phi­nees in cap. 28. Numer. the tyme of the Messias, all Sacri­fice shall cease, but the Sacrifice of bread and Wyne shall not cease, &c. as it is said Psalm. 100. Thou art a Priest for euer, according to the Order of Melchisedech. Rabby Ha­sardan, in Beres­chit Rabbi, ad cap. 14. Gen. Hasardan, & Rabby Sa­muel in Bereschit Rabbi ad cap. 14. Genes. Samuel say the like of Melchisedech his offering vp of bread and wyne, in figure of the Sacrifice now in the tyme of the New Testament; a point so euident, thatBi­bliander. de SS. Trinito­te l. 2. pag. 89. Bi­bliander, the remarkable Protestant, doth not doubt to confesse the same of the old Jewish Rabins. Thus far of the doctrines of the ancient Iewes before Christ his Incarna­tion: which doctrines we Catholiks at this day hold. All which doctrines are meerely Dogmaticall points, without any Type or re­ference [Page 167] to Christ his comming, that only of Melchisedech excepted; and therefore it cannot be answered, that the said doctrines should now cease vpon our Sauiours com­ming in flesh into the world, as some igno­rant men would suggest; but it must needs be that the said Doctrines, if they were true then they must be also true now. By which so many foresaid Examples of our Catho­like fayth, thus affirmed by the ancient Iewes, it is made most certaine, that our Re­ligion [...]s not New, or lately inuented, but most ancient and vndoubtedly Apostolike.

Animaduersion LXXXXIX.

IT is a most impudent assertion of D. Field, who thus writeth: We D. F [...]ld in his Book of the Church. l. 3. c 8. p. 76. firmely belieue, that all the Churches of the world, wherein our Fathers liued and dyed, to haue beene the true (Protestant) Churches of God &c. and that they, which taught, imbraced, and belieued those damnable Errours, which the Romanist do de­fend against vs, were only a faction. But see now this most vast Lye is controuled. First then D. Iewell thus acknowledgeth: The Iewel in his Apolo­gy of the Church. part. 4. c. 4. Truth was vnknowne at that tyme, and vn­heard of, when Martin Luther, and Hulderick Swinglius first came vnto the knowledg, and preaching of the Gospel; And thereforeBu [...] ter. in Ep. anno 36. ad Episc. Hereford. Bu­cer stileth Luther: The first Apostle to vs of the reformed Doctrine. And Schlusselburg, the great Protestant, thus contesteth the same: [Page 168] Jt In Theolog. Calu. l. 2. fol. 130. is impudency to affirme, that many le [...] ­ned men in Germany before Luther, did hold t [...] Doctrine of the Gospell. Yea Luther himselfe thus vaunteth of himself: Christum Luther Ep. ad Ar­genti­nens. à no­bis, primo vulgatum, audemus gloriari. And truly the force of reason assureth vs, that there were no Protestants at, or immediatly before the breaking out of Luther. For if any were, why did they lye hid, and vn­knowne at Luthers Rising? No other pre­text can be alledged, but feare of persecu­tion; But this cannot be alledged; For the Protestants (if any then were) might secu­rely step out, and ioyne themselues with Luther; considering that then diuers Magi­strats and Commonwealths had openly vn­dertaken the Patronage of Luthers Do­ctrine, and Religion.

Animaduersion C.

IN all points of faith the Authority of the Priuate Spirit is to be contemned, as beget­ting nothing but Noueltyes, and Innoua­tion; And let ech good Catholike anchor his iudgement vpon the authority of Christs visible Church, and the chiefe Head therof; assuring himselfe, that although Simon the fisher was not able to determine Matters of fayth; yet that Simon Peter, and his Succes­sours (assisted with competency of meanes) haue euer an impeacheable Soueraignty granted to them, and a delegated authority from Christ himselfe, for the absolute dis­cussing [Page 169] and deciding of all Controuersyes in Religion: Tu Math. 16. es Petrus, & super hanc Petram aedificabo Ecclesiam meam, & portae Jn­feri non praeualabunt aduersus eum. And truly if the visible Church of Christ, and the Su­preme Iudge therof could err in matter of fayth; how could God be excused from Cruelty, by threatning to all Men eternall Perdition, if we be not obedient to the Church of God? Dic Math 18. Ecclesiae, & si Eccle­siam non audierit, sit sicut Ethnicus & Publi­canus. Furthermore as the Apostle saith:Hebr. 8. Our Testament is established in better Pro­misses &c. meaning then the Testament of the Jewes: But if it was said in the tyme of the Old Law, that he, whoDeu­teron. 17. presumptu­ously refuseth to obey the Commandemēt of the Pryest, that by Decree of the Iudge that man should dye; what punishment thē is he to vndergoe, who in Matters of faith and Religion, contemneth the authority of the High Pryest of Christ his Church, aduancing his owne priuate iudgement a­boue the said Authority?

Animaduersion CI.

IT is most certaine that Luther himself was not a perfect and entire Protestant (such I meane, as the present Church of England acknowledgeth for a true Prote­stant) my Reasons are these: First, because Luther after his rising, and euer vnto his death, retayned and belieued diuers of our [Page 170] Catholike Doctrines, disclaymed from by the Protestants of England. Secondly, because Luther taught and maintayned seuerall He­resies, I meane, Heresies euen in the iudgme [...] of our now Protestants. To begin with the first branch: Luther euer maintayned to h [...]s dea [...]h the Reall Presence, as the whole wor [...] knoweth; and therefore his followers in th [...] doctrine are called, for distinction lake Lutherans, by Swinglius and Caluin.

Luther taught the Doctrine ofLu­ther. l. de Asser­tionibus Art. 30. Eua [...] ­gelicall Councells; to wit, that a man may do more, then that he is commanded.

Luther taught the Doctrine of Purgatory, of which point see Tom. 1. Wittenberg [...] Jndulgentijs: And answerably to this ground he is confessed byVr­banus Regius in 1 part. Operum formulae cautè lo­quendi, de sanct. cultu. Ʋrbanus Regi [...]s, a Pro­testant, to defend Prayer for the Dead.

Luther defended Prayer to Saints, of which point he thus writeth: De Lu­ther, in purgat. quorun­dam Ar­ticulo­rum, in Epist. ad Gregorium. Spalat. intercis­sione Dinorum, cum tota Ecclesia Christiana sentio, & iudico Sanctos à nobis honorandos esse atque indicandos.

Luther taught and approued the vse of Jmages, as is witnessed by Beza Beza, in resp. ad Colloq Montis­belg par [...] altera, in praef.

Touching the making the signe of the Crosse vpon our forehead, Iohannes Creucli [...] a Lutheran thus writeth: Cùm Creuelius in hi [...] refut. Caeremoni [...] ­rum missae, printed Magdeburg. 163. pag 118. imus cu [...] ­tum, fine surgimus è Lecto, cruce nos iuxta L [...] ­theri, & altorum piorum institutionc [...], sig­namus.

Finally, to omit some other points, wher­in Luther neuer dissented from the Church of Rome, Luther euer mantained, that the gouerment of the Church is Monarchiall, & neither Aristocraticall, nor Popular; as ap­peareth out of his owneVide Luther. in loc. Com. Class. 1. c. 3. 7. pag. 107. words.

Now to come to relate Luthers Heresies (and such as are reputed for Heresies, and some of them for blasphemies, both by Ca­tholiks and Protestants, which he euer maintained without any after retraction) I first alledg his impious Doctrine touching the most Blessed Trinity, concerning which he thus speaketh:So relateth Swin­glius of Luther so spea­king. to. 2. ad respons. & Con­fut. Lu­ther. fol. 474. The Diuinity is threefold, as the three Persons be &c. And according to this he expungeth out of the Litany this sentence: Holy Luth. in Eu­chir pre­cum an­no 1543. Trinity, one very God, haue mercy vpon vs; and he further sayth: Anima Luth contra Iacobum Laeto­mum, tom. 1. wittem­berg. Latinê edit. anno 1551. mea odit Homousion, or Consubstantialis. Briefly Luthers Blasphemy was so odious & execrable against the B. Trinity, that Swin­glius Swinglius, tom 2. in respons. ad Confutat. Lutheri did purposely write against Luther, touching this very point.

Touching the Euent of things, Luther holdeth (contrary to all Christian fayth) that all things come to passe, through a cer­taine Stoicall and fatall Necessity, thus wri­ting hereof: Nullius Luther. in Assert. damnat. per Leonem De­cimum, Art. 30. est in manu &c. It is in no mans power to thinke Good or Euill; but all things (as Wicleffs Article condemned at Con­stance [Page 172] did rightly teach) proceede from absolute Necessity. Luther taught an Heresy, wherby the propagation of Christian Religion is much hindred; to wit, that it was not lawfull to wage war against the Turk. His words are: Praeliari Lu­th. in tom. 2. Wit­tenberg. & in Assert. Damnat per Leo­nem de­cimum. Assert. 34. contra Turcas, est repugnare Deo, visitanti iniquitates nostras per illos.

Luther denyed all temporall Magistrates, thus teaching hereof: Among Lu­ther, de saeculari potesta­te, in [...]. 6, Germ. Christians no man can or ought to be a Magistrate; but eue­ry one is to another equally subiect.

Touching fayth and good works, Luther thus endoctrinateth his followers. Fides Lu­ther. to. 1 propos. 3. nisi sit sine &c. Except fayth be without good works, it doth not iustify, nay it is not fayth. And further: No Lu­ther in his Ser­mons Engli­shed, pag [...]76. worke is disalowed by God, ex­cept the Authour thereof be disalowed before.

Luther further taught, as D. Couell wit­nesseth, thatThese be D. Couells words in defence of M. Hooker, Art. 15. p. 101. the Sacraments were effe­ctuall, though they were administred by Satan himself. Of which point Hospinian (the Protestant) thus also writeth: Luthe­rus In hist. Sacr. part. altera. fol. 14. co [...]sque progreditur &c. Luther pro­ceedeth so far herein, that he maintaineth the Sacrament, to be a true Sacrament, etiamsi è Diabolo conficeretur, though it were to be conse­crated by the Deuill.

To conclude, Luther so disualewed the sufficiency of Christ suffering in body for vs, as that he most blasphemously teacheth, that Christ did not suffer only in body, but [Page 173] also his Diuinity suffered for vs: His words hereof are these: Cùm Lu­ther in Confess. Maiore in Caena Domini. credo, quod sola hu­mana Natura pro me passa est, Christus vilis, nec magni praetij Saluator est &c. Yf J belieue, that only the humane Nature suffered for me, then is Christ a Sauiour but of a base & small worth and himself needeth a Sauiour. Thus far now in Demonstration, that Luther was not an entyre Protestant, and such as is allowed by the present Church of England.

Animaduersion CII.

TWo things, among others, concur (as is in this last Animaduersion exemplifyed in Luther) to make a perfect Protestant; to wit, That he doth maintayne all chiefe points of Protestancy: Thus he is not to hould only some few points of Prorestancy, and in the rest (being more in number, and of greater importance) to partake with the Catho­likes. The second thing necessary to a Pro­testant, that he doth not hould per [...]inaciously any mayne Heresy or Paradoxe, wholy im­pugned and contradicted both by Catho­liks and Protestants; For this man in this respect is rather to be styled an open Here­tike, then a Protestant, euen in the Censure of the Protestants themselues. Here now I auer, that this Animaduersion clearely eui­cteth, that Husse, Waldo Wicliffe, and the rest, so much vrged for Protestāts for the proofe of the visibility of the Protestant Church in those ages; were no Protestants at all, and [Page 174] consequently, that the Protestant Church cannot be said to be truly in them.

To begin with Iohn Husse, who liued an­no 1400. The Articles, wherein Husse and the Bohemians his followers, did belieue, are related by M. Fox to be these following, saying: The Act. Mon. p. 260. only propositions were these foure Articles; The first, Communion vnder both kinds; The second, that all Ciuill Domi­nion was forbidden to the Clergy; The third, that the preaching of the Word was free for all men and in all places; The Fourth, that open Crymes are in no wise to be suffered, for auoyding of greater Euill. Now, that Husse himselfe was Catholike in all other points, appeareth from the Testimony of Luther, who thus speaketh of Husse: The In Colloq. Ge [...]man. cap. de Anti­christo. Papists burned Husse, when he parted not a fingars breadth from the Papacy: for he taught the same, which the Papists do; Only he did find fault with their vices, and wicked Lyfe; Against the Pope he did nothing. Thus [...]uther of Hus [...]e. Now to the foresaid Heresies of Husse, this is in like manner confessed and set downe by M. Fox, Fox Act. Mon. 230 to wit, that there are no Prin­ces, Priests, or Bishops, while they are are in mor­tall Sinne. Of which his Heresy Osiander thus discourseth: Nullus In Epitom. Cent. 15. pag. 465. est Dominus Ciuilis, nullus est Praelatus, nullus est Episcopus, dum est in mortali peccato; Haec propositio non potest ap­probari &c.

To come to Wicleffe, (who was first a Ca­tholike Priest) Io. Stow thus relateth: Wi­cleffe [Page 175] Stow in his Annall [...] of En­gland printed an. 1591. p. 425. first inueighed against the Church of Rome, because he had beene depriued by the Archbishop of Canterbury from a certaine Be­nefice. Touching the Catholike opinions e­uer houlden by Wicleffe (among others) I alledge these following: He maintayned (besides Baptisme and the Eucharist) the Sa­craments of Order, and of Penance: in like sort the Sacraments of Confirmation and Extreme Ʋnction. For in Postilla in c. 15. Marci, Wicleffe mentioneth all the seauen Sacraments. He also belieued the Rites andAs appeareth in his booke, de Aposta­sia c 18. Ceremonies of the Masse. He was feruerous in praying to our B. Lady thus writing of this point: Hic Wi­cl [...]ff ser. de As­ [...]mpt. Mariae. videtur mihi, quòd impossibile est praemta [...]i sine Mariae suffragio. H [...] acknowle [...]ged the [...]orship of Relikes and Images, saying here­of: Conceditur, quod Jmagines cum prudentia Mariae. sunt adorandae. Wi­c ef de Eucha­ristia c. 8. Finally Wicl [...]ff so admitted the doctrine of Merit of Works, and Works of Su­pererogation, as that Stow thus writeth of him: Wicleff Stow in his Annals, printed 1992. pa. 426. & his Disciples went in Course rustet garments downe to the heele; seemed to con­temne all temporall goods for the loue of eternall riches; adioyned himselfe to the begging fryars, approuing their pouerty, and extolling their Per­fection.

The grosse Heresies maintayned by Wi­cleffe, were these following: He taught, that all things came to p [...]sse by an absolute and Stoicall Necessity; he condemned lawfull Oathes, sauo­ring herein (as Osiander O­siander Cent. 15. pag. 4 [...]7. & 459. sayth) of Ana­baptisme: [Page 176] He further taught, that there is no Ciuill Magistrate, whiles he is in mortall Sinne, as Melancthon Me­lancthon in Ep. ad Pr [...]deri­cum Mi­con. in Epist. Swinglij & Oeco­lamp. chargeth him; Of whom Melancthon in the place alledged further sayth: J haue found in Wicleff many Errours, wherby a man may iudge of his Spirit. Finally to omit some other of his Heresies, M. Fox thus speaketh of him: Wicleffe Act. Mon. pag. 95. vsed soften for feare of persecution and danger, to dissemble his Religion.

Animaduersion CIII.

IN this next Animaduersion I will discourse vpon the former grounds, of these Inno­uarours following: And to begin with Waldo, from whom are sprung the Walden­ses: Waldo was a Layman of Lyons in France; a rich man, and gaue Money for the transla­ting of the Scripture into his owne tongue. Now that neither Waldo, nor the Waldenses were Protestants, is thus proued: First they still did hould many Catholike poynts, as the Reall presence in the B. Sacrament, as Cal­uin Cal­uin. Ep. 144. confesseth. They also mantayned Seauen Sacraments the Doctrine of vowes of single Life, and of Purgatory, as Benedictus In Tract. de Eccles. pag. 1 [...]4. Morgenstrensis, a Lutheran, relateth. Final­ly they were so full in defending the Do­ctrine of Merit of Works, as that D. Humfrey In Ie­suitism. part. 2. rat. 3. p. 270. thus writeth of Waldo: Waldo did forsake all things, that being poore, he might follow Christ, and the Euangelicall Perfections.

The Heresyes of the Waldenses were many: First they taught, that Maried Persons sin­ned in doing the Act of Matrimony, without hope of Jssue, as witnesseth Illyricus Illy­ri [...]us in Catade­stium ve­ritatis. p. 743.: They did hould all imbracements, and all things Illyr. vbi supr. done aboue the Girdle, as kissing, touching, words, Compression of the Papps &c. to be done in Charity. They further taught that neither Illyri­us ibid. p. 760. Pryests, nor Ciuill Magistrates being guily of mortall Sinne, were to be obeyed. That Laymen Ibid. p 711 & p. 745. and Women might Consecrate and preach. That Cleargy Ibi­dem pag. 7 [...]9. men ought to haue no Possessions. TheyIl [...]yr. ibidem, p. 734. wēt to Catholike Churches dissemblingly & Confessed and Communicated dissemblingly. Finally Illyr. ibidem, pag. 735. & 7 [...]5. they condemned all Princes and Iudges. The Albigenses are also prostituted by some of our Aduersaryes, for Protestants: But it appeareth by the te [...]timonyes of D. Abbots, that the Albigen­ses, were of the same S [...]ct of the Waldenses, or rather the same Men; for thus the said Doctour writeth: These In his bo [...]ke a­gainst D H [...] his Rea­sons, pag. 57. Leonists or poore Men of Lyons, and Waldenses, and A [...]bigenses, were the same Men, but diuersly, and vpon di­uers occasions tearmed by the Romish Synagogue.

Now these A [...]bigenses (whether they were the same with the Waldenses or not) as they mantayned some Poynts of Protestancy; so withall by the testimony of Osiander (the Protestant) they taught diuers execrable Heresyes: Osian [...]er his words are thefeOfi­ander in Cent. 1. l. 1. c 4. p. [...]9. Albigensibus dogmata haec tribuntur: Duo esse Princip [...]a, Deum [...]z. bonum, & Deum malum, [Page 178] hoc est Diabolum &c. These opinions are ascri­bed to the Albigenses; That there are two prin­ciples, to wit, a good God, and a bad God, which is the Diuell, who created all Bodyes as the good God did all Soules &c. They do reiect Baptisme, and they say, to goe to Churches, and to pray [...] them, is not profitable &c. They condemne Ma­riage, and do allow, as holy, promiscuos con­cubitus, all promiscuous lying together, how wicked soeuer: They deny the Resurrection of the 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 aAct. 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 Pro­testāt O [...]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 tribuen [...]. 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 iudgemēt 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 Protestāts 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 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:D. Fu [...]ke in his ans­were to a Counter­feyt Ca­tholik [...]. pag. [...]0. The Church in the tyme of Boniface the third (which was anno 607.) [Page 180] 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: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 wi [...]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 Heb [...], 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 [Page 181] doth Caluin seeke to salue this difficulty: Quia 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 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 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 [Page 182] 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 Ʋi­sible; 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 Whi­tak. con­tra Du­raeum p. 177. needfull to search out of Histo­ries the beginning of this change. And againe: It is 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; [Page 183] 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 Supersti­tious, then a Protestant; And a Protestant sooner becom an Atheist, then a Catholike. The Reason of both is euident: And first, whereas the Catholike Religion (besides the beliefe of many dogmaticall points of fayth) retayneth the practise of many Ce­remonies; the true vse of which Ceremonies, as being first instituted by the primitiue Church, are most lawfull; but now if the ig­norant Catholike (through want of due instruction) do ascribe more to them, then is due, or do put greater cōfidence in them, then he ought, (as forgetting them to be but Ceremonies) then perhaps he may haue a superstitious conceite of them; as it hap­pened in the Brazen Serpent, though (other­wise seruing, as the figure of Christ:) To which the Iewes (through abuse thereof, & in ascribing more worship to it, then they ought) at length bare a Superstitions res­pect. But now touching the Protestants greater propension to Atheisme; the reason is, in that Protestancy euer refynes it selfe by Negatiues. Thus for example; The Calui­nist or Puritan denies more, then Lutheran, [Page 184] or the moderate Protestāt; The Anabaptist, more then the Puritan; The Anti-trinitarians more then the Anabaptists; the Iew or Turks, more then the Anti-trinitarians; and for the last sublimation through deniall of all, Iu­daisme and Turcisme resolues into Atheisme. And hereupon we find, that whereas many Protestants by their often refyning of their Religion (and all by Negatiues) do in the end become Atheists denying euen the be­ing of a Deity; that few, or no Catholikes, immediatly from Catholike Religion, euer fall into the open Blasphemy of Atheisme.

Animaduersion CVIII.

THe preaching of the Word and Sacraments (supposing them to be Notes of the Church, as our Aduersaries do suggest) proue only the Place, where the Church is, but not which is the Church; For the Church consisteth of men, and we cannot tell, who they are, that receaue the Word truly preached, or the Sacraments truly ad­ministred. Againe, whereas (as Lubbertus L. 4. de Eccles. cap. 1. a Protestant truly teacheth) Notius est duplex; vnum Naturae, alterum nobis. Now here the Question is only of such Notes, as are Notes in respect of vs, for our better in­forming which is the true Church, and not as they are Notes in respect of Nature; For here we are instructed a posteriori, and ac­cording to the measure of that knowledg, which God vouchsafes to afford to vs. Now [Page 185] in reference hereto we freely grant, that the true preaching of the word, and Admini­stration of the Sacraments may be termed Notes of the Church, but not Notes to vs, (which is only the point here stood vpon): For though they be Notes (in Nature) of the truth of the Church, yet what doth this auayle vs, since they are not Notes to vs for our direction, to find which is the true Church? Againe, the true preaching of the word, and the Administration of the Sacra­ments cannot be Notes to vs, which is the true Church; seeing the Scripture it selfe cannot be made knowne to vs for Scripture, but only by the attestation of the Church, as M. Hooker testifieth in these words. Of Hoo­ker in Eccles. Pol. saec. 14. l. 1. pag. 86. things necessary, the very chiefest is to know, what Bookes we are to esteeme holy, which is confessed impossible for the Scripture it selfe to teach. And againe: We Vbi supra. l. 3. p. 146. all know, the first outward Motiue to esteeme of the Scripture, is the authority of the Church. Thus he. Now this being granted, it ineuitably followeth, that first we must know, which is the true Church to giue this approbation of the Scripture, before we can know, which is the Scripture; and much more then before we can be assured of the true preaching of the Word, and which is the true construction of the Scripture. To these former Arguments I adioyne this pertinent obseruation; It is this: When the Catholikes demand to set downe the true Notes of the Church, & our [Page 184] [...] [Page 185] [...] [Page 186] Aduersaries answering, That is the true Church, which enioyeth a true preaching of the Word, and an auayleable administration of the Sacraments; Now I here affirme, that this description of Notes is but our owne Question returned vs back in other termes, and consequently but a Sophisme, consisting in an idle circulation of the same point; in­uested with a new forme of words: For when I demand, which is the true Church? I vertually, implicitly, and according to the immediate meaning of my words, demand which Church is that, which enioyeth the true preaching of the word, and the true vse of the Sacraments? since only the true Church is honored with this kind of prea­ching, and distribution of the Sacraments. Thus far touching the Notes prostituted by our Aduersaries, as the true Notes of Christ his Church.

Animaduersion CIX.

SVch Protestants, as do mantayne, that there were Protestants in all ages before Luther, giue the reason, that the feare of Persecution, was the cause, why the said Protestants did then lye latent, and became not visible to the world. But this is a meere aēry suggestion: For thus I argue: The Church of God vnder persecution, either communicateth openly with a false visible Church, in participation of Sacraments and externall professiō of fayth, Or els she doth [Page 187] refrayne from all such externall Commu­nion: if she do communicate with a false I­dolatrous Church (as diuers of our Aduer­saryes repute the Church of Rome to be) then is she not the true Church; since the true Church cannot brooke any such dissimu­lation: For we read; With the hart a Rom. 10. Mā belieueth vnto Iustice, and with the mouth con­fesseth vnto Saluation. If she doth not com­municate with it, then by such her forbea­ring, she is made knowne, and consequen­tly is become thereby visible: for who are persecuted, but Men, that are knowne? Or how can one lying secretly and hiddenly, be said to be persecuted? The truth of this point is further warrantable from the ex­amples of the persecution in the primitiue Church; which of all other pressures of the Church, was incomparably the greatest. And yet we fynd, that the particular Bishops, Confessours, and Martyrs are euen to this day made knowne, who they were, & what false Opinions, and Heresyes they impugned. And the like may be said of the English Ca­tholikes, persecuted in Queene Elizabeths reigne; since the names and memoryes of those reuerend Pryests, and others of the Laity (to speake nothing of many worthy Confessours and other suffering great losses and disgraces) who lost their lyues in her dayes only for Religion, are euen to this day fresh and recorded. Therefore I heare demaund, that if the Catholiks in this our [Page 188] Country (being but a small part of Chri­stendome) could not but for some few nū ­bers of yeares in comparison, escape the search and hands of their persecutours, and become thereby most visible & knowne; How could then the Protestants (being supposed to be dispersed thtoughout ma­ny Nations) lye hid, and auoyd for so ma­ny ages together (as is pretended) the force of that persecution, which is affirmed by 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 coū ­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: TheIn 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. Ʋoluit In Epist. Theol. Epist. 1. pag. 15. Deus in Papatu seruare Ecclesiam, etsi Papatus non est Ecclesia. And D. Whitaker: Whi [...]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 [Page 189] 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: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 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 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 [Page 191] 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 [Page 192] 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. Pop [...] Church &c. departed from the vniuersall Chu [...]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 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 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 [Page 193] from the begining to that very age was changed; these holy 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 Protestāts 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 grāt, 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) plā ­ted in England, thus confesseth: Jn Eccle­siam D. Hum­frey, in Iesui­tism. [...]art. 2. Rat. 5. pag. [...]27. quid inuexerunt Gregorius & Au­gustinus? Onus Caeremon [...]arum &c. What did Gregory and Austin bring into the Church? A­burden of Ceremonyes. They did bring in the Ar­chiepiscopall [Page 194] 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 Opiniō may be foūd, as followeth. Eiusdem error de bonis operi [...]ut. de Confessione, de Cōiugio, de Ecclesia, de sancto­rum inuocatione, de Inferno, de libero arbitrio, de Iustificatione, de purgatorio, de paenitentia, de satisfactione &c. Briefly, with all other [Page 195] 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 Da­naeus in respons. ad disputat. Bellarm. part. r. pag. 780. illa quam Gregorius primus fecit &c. suit inebriatio Meretricis mū ­do facta, de qua est Apocalyp. c. 17. & 18. thus referring our Conuersion to Christianity, to the worke of Antichrist. Now from these former acknoledgmēts 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 frō 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 [Page 196] 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 greatD. Whitak. contra B [...]llar. pag. [...]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 [Page 197] 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 [Page 198] answere therto; which demonstration I wil­lingly acknowledge that I 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; [Page 199] 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, Au­stin. l. de Haeres. Haeres. 88. 89. yea also by theCen­turists, 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 [Page 200] 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 Ʋigilant. 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 [Page 201] 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 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 Fulke against the Rhe­mish Te­stam. in Ephes. 4. truly in­terpreteth, [Page 212] for euer; which Pasto [...]rs & Do­ctours prophecyed by the Apostle, shall (as the said D. Fulke further auerreth) alwayes 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 Whitak. con­tra Du­raeum. l. 3. pag. 240. preaching of the word (within which is necessarily included the impugning of all false Doctrines) doth co [...] ­stitute the Church; the want thereof doth sub­ [...]erit it. According hereto we also thus read in Esay:Esay. [...]. Vpon thy Wals, O Jerusalem, I ha [...] appoynted watch men all the day, & al the nigh [...] 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 [Page 213] common Reason; as the Reall presence: 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 [Page 204] 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 byIn his Catalog. testium veritatis. Illiricus, as also by Osiander 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, [Page 205] 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 [Page 206] 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 Greg. l. 4. Ep. 34. & 36 the Great, and Pelagius 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, asIn System. Theol. p. 68. Kekermanus (a Protestant) witnesseth. Their Deniall of Prayer for the Dead, was begunne by Aerius, and impugned by Epipha­nius Epiph Haeres. 75 and Austin 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 In Epist. ad Michael. Episco­pum, Constan. cap. 5. the Nynth, and theCent. 11. cap. 8. Centurists, Now heere I demand; Can it be imagined, [Page 207] 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 [Page 208] false, haue beene most ready to expose their liues, in defence of any impugned part or branch of their Religion; From which vn­daunted resolution of theirs, we certainely collect, that this their constant determina­tion of defending the least point of their Religion, proceedeth partly from a gene­rall instinct of God, impressed in mans soule, teaching ech man, that death it selfe is ra­ther to be suffered, then we are to deny any part of fayth and Religion in generall. And thus according hereto we find, that the A­thenians, who were Heathens, (though they did erre touching the particular Obiect ther­in, as worshipping false Gods) were most cautelous, that no one point should be in­fringed or violated touching the worship­ping of their Gods. The like religious seue­rity was practised by the Iewes, as Iosephus Io­seph. contra Apion. witnesseth. Now from these Premisses we deduce, against our Adiaphorists, or Neu­tralls in Religion, either Catholike, or Prote­stant; that no points of true Religion are of that cold Indifferency, as that they are not to be much regarded either in beliefe, or in profession; but that they are of that Nature, worth, and dignity, as a man is obliged to vndergoe all torments, yea death it selfe, before he yeald, or suffer the least relaps in denying any of the said verities, or in any externall Profession contrary thereto.

Animaduersion CXXI.

FOr the further impugning of the indiffe­rency of seuerall Religions, and to shew that euery religion among Christians is not capable of Saluation. I will drawe one de­monstration out of Scripture. The text is this: In the1. Ti­moth. cap. 4. larer tymes, certaine shall depart from the fayth, attending to spirits of Errour, and Doctrine of Deuils; forbid­ding to Marry, & to abstaine from Meates. Heere the Apostle prophesyeth according to the iudgement of S. Chrysestome, Hom. 12. in Ti­moth. Ambrose, In hunc lo­cum. Ierome, L. contra Iouinian, c. 7. andHaer. 25. & 40. Austin, of the Heretykes Encratites, Marcionists, Ebionites, and such like, who denyed Matrimony, as a thing altogether vnlawfull, and prohibi­ted absolutely at all tymes; and the eating of certaine Meates, as Creatures impure. Now these Heretykes belieued in the Tri­nity, the Incarnation, and other Supreme poynts of Christian Religion; And yet euē for these two former Heresyes, touching Marriage, and eating of Meates (and not for their misbeleife in the Trinity, Incarna­tion &c.) they are said by the Apostle to depart from the fayth of Christ, and to at­tend to the Doctrine of Deuils; But such as leaue the fayth of Christ, and attend to the doctrine of the Diuels, are not in state of Saluation. Now these Errours heere men­tioned by the Apostle, are of as little, or lesser consequence, then the Controuersyes [Page 210] betweene the Catholiks, & the Protestāts; therefore it standeth vpon ech Christian, (if so he expect to saue his soule) to pro­fesse entirely, and wholy the true Religion.

Animaduersion CXXII.

TOuching the Doctrine of Transubstantia­tion in the B. Sacrament of the Eucharist, the auncient Fathers are most full therin, e­uen by the acknoledgement of the Prote­stāts themselues. First then Gregory the great is cōfessed by D. Humfrey In Ie­suitism. part. 2. rat. 5. to haue broght in Transubstantiation into England, at his first planting of Christianity in this Coun­try, as is aboue shewed. Chrysostome is repre­hended by the Centurists, to vse their owne words:Cent. 5. col. 517. Quia parum commodè de Transub­stantiatione dixit. Cent. 4. c. 4. col. 295. S. Ambrose is affirmed by the Centurists (in the booke ascribed to Ambrose) to confirme the Doctrine of Transub­stantiation; which Father for the said Do­ctrine is also taxed byL Ep. Oecolam­pad. & Swinglij. l. 3. Oecolampadius. S. Cyrill is reprehended by Peter Ep. ad Bezam, annexed to his Common places. Martyr in these words: I will not easely subscribe to Cy­rill, who affirmed such a Communion, as thereby euen the flesh and bloud of Christ is ioyned to the Blessings; for so he calleth the holy bread &c. S. Cyprian is charged, in the booke ascribed to Ʋrsinus (the Protestant) entituled: Co [...] ­monefactio cuiusdam Theologi de sancta Caen [...], who there thus writeth:Pag. 111. & [...]18. In Cyprian are many things, which seeme to affirme Transubstantiati­on. Lastly Ignatius is acknoledged by Ke [...]p­nitius [Page 211] Exa. part. 1. p. 94. to haue confirmed the Doctrine of Transubstantiation, in that eminent place of his:Ep. ad Smir­nenses. Eucharistias & oblationes nō admittūt, quòd non confiteantur eucharistiam esse carnem saluatoris, quae pro peccatis nostris passa est &c.

The truth of the Fathers iudgment tou­ching the Reall presence is so fully confessed by our Aduersaryes, as that Antony de A­damo (a markable Protestant) thus ackno­ledgeth hereof.In his Anato­my of the Masse. p. 236. J haue not hitherto beene able to know, when this Opinion of the Reall & bodily being of Christ in the Eucharist did first beginne. With whome conspireth Adamus Francisci another Pro estant) saying: Com­mentum In Marga­rita Theol. pag. 156. Papistarum &c. The Papists in­uention touching Transubstantiation, crept ea­rely into the Church. Thu [...] farre of the Pro­testants Confessions in this poynt; where­unto we may add, that these Fathers heere aboue charged, with the rest of the Fathers of those Ages, were the chiefe Pastours & Doctours of the Primitiue Church, which Church belieued herein according as it was taught by the said Fathers: If then these Fathers should erre in the Doctrine of Trā ­substantiation, then should it follow, that the primitiue Church, yea and the vniuer­sall Church of Christ (contrary [...]o ChristsMath 1 [...]. promisse) therein should erre.

Animaduersion CXXIII.

YF we do take into due consideration [...] seuerall chiefe heades and points, when vnto the sentences, and authorities of [...] ancient Fathers, touching the Eucharist [...] be reduced; we cannot otherwise be per [...] ded, but that the Fathers taught vna [...] ­mously the Doctrine of the Reall Presence and Transubstantiation: seing those Heads [...] the Fathers sentences are so agreeable a [...] fortable to Christs Reall being in the Sacrament, and so incompetent and dispropor­tionable to a bare Typicall Presence, or being of him therein.

To begin then. The First Head of the Fathers authorityes may be the Appellat [...] or Names, which the Fathers giue to the Blessed Sacrament, far differently from the Sacramentaryes; which is an argument, that Sacramentaryes differ from the Fathers i [...] beleife therein. Thus the Fathers call the Sacrament, The body & bloud of our Lord; Th [...] precious body; tremenda Mysteria, the fearefu [...] Misteries, the pledge of our Saluation; Our pri [...] ▪ whereas the Sacramentaryes vsuall phra [...] is to call the Eucharist, the Symboll, or sign [...] of the body and bloud of the Lord.

The second Classe or Head is taken from the Comparison of this Sacrament, with other things; for they compare it with the Manna, Paschall Lamb, with Panis Propositionis, and the lyke; saying, The Eucharist doth differ [Page 213] from all these things, as the Truth differs frō [...]gures, the body from a shadow, a celestiall Diuine, and inconsumptible thing, from a terrene and consumptible. They, in like manner compare the Eucharist with the my­steryes of the Incarnation; They compare Christ, as he is vpon the Altar in the Eu­charist, with Christ as he was in the Cribbe or Manger: They in like manner compare Christ in the Eucharist with Angels appearing in corporall formes. Finally, they compare those men, who vnworthily do handle, or receaue the Eucharist, with those men who killed Christ.

The th [...]rd is taken from the change of bread; which mutation the Fathers seuerall wayes proue to be Reall. First they say, the bread doth not remayne after Consecra­tion. Secondly, that the Sense is deceaued herein. Thirdly, they compare the change here made with the reall mutations of Water into Wyne, and of the wandes of Moyses, into Serpents Fourthly, the Fathers affirme, that the Omnipotency of God is necessarily requi­red, to performe this mutation.

The fourth Head, is taken from the most high Mystery which the Fathers did ack­nowledg to be in the Eucharist; For first, they say it cannot be apprehended without fayth. Secondly they did exhort Christians to an infallible constancy in beliefe of the truth of this mistery. Thirdly, they taught that the miracle therein exceeded mans ca­pacity [Page 214] and apprehension. Fourthly the Fa­thers did forbeare (in reuerence thereof) to speake of the Eucharist before Heathens, or those which were only Catechumeni, except couertly in these words, Norunt fideles. Fift­ly, they b [...]ing demanded, how the mystery of the Eucharist could be performed, their answere was to refer it to the Omnipotency of God.

The fift Branch is taken from the Ʋenera­tion and worship giuen to the Eucharist; For first they did adore the Eucharist. Secondly, they did Jnnoke it, or did say, that it was to be inuoked. Thirdly, they were most cau­telous, that no part thereof should fall v­pon the Earth. Fourthly, they would not suffer it to be seene of Heathens, or Catechu­meni. Fiftly, they auerred, that Angells did stand neere vnto the Altar, whilst this Sa­crifice is performed; yea Chrysostome plain­ly sayth, that Angells did stand in the pre­sence of the Eucharist, capite inclinato, with bowing downe their Heades.

The sixt Classe is taken from the Effects, which the Fathers ascribe to the Eucharist. For first they teach, that by it we are corpo­rally vnited with Christ. Secondly, they af­firme, that our bodies are to suffer Resurre­ction, because they are vnited with the body of Christ. Thirdly Chrysostome sayth, that Christ doth giue himselfe in the Eucharist, that we may haue him truly within our sel­ues: Euen as men do couet (yet cannot) [Page 215] giue themselues to those, whom they loue. Fourthly, the Fathers say, that when we re­ceaue Christ in the Eucharist, Christ is ioy­ned with vs, not only by Fayth and Charity, but also reipsa, in very deede. Fiftly, they teach, that by the perception or receauing of this Sacrament, we are made Consortes di­uinae naturae: partakers of the Diuine Nature. Now if the Reader do desire to see the Fa­thers in particular, who affirme such and such points set downe in this Animaduer­sion, I refer him to the 39. Chapter of the se­cond booke de Eucharistia, in Bellarmine; from which place I do acknowledg, I haue taken this Animaduersion. Now what can be replied against the Fathers Sentences he­rein? It cannot be said, that they deliuered these Encomia and lauds of the Blessed Sacra­ment, by way of Rhetoricall amplification, exaggeration, or Hyperbolicall speeches; First, because not any one Father (among so ma­ny) doth but intimate any such manner of writing in their workes; Secondly, in that some of them, do write to the contrary, af­firming that the sense of the words tou­ching the B. Sacrament are literally to be taken as they are written; for thus doth Hi­larius (by way of preuention, touching the Fathers meaning) write hereof: Non est Hi­larius cap. 8. de Trini­tate. humano aut saeculi sensu in Dei rebus loquen­dum: neque per violentam & impudentem praedi­cationem caelestium dictorum sanitati alienae, at­qus impiae intelligentiae extorquenda peruersitas [Page 216] est. Quae scripta sunt legamus, & quae legi [...]s intelligamus, & tunc perfectae fidei officio funge­mur: de naturali enim in nobis Christi veritate quae dicimus, nisi ab eo discimus stultè atque im­piè dicimus; ipse enim ait, Caro mea verè est esca &c. And thus much, touching this Father censuring of his owne writings, and of o­ther Fathers also, concerning the Blessed Sacrament; and that the Sentences deliue­red of it, ought to be taken literally, and plainly, and not Hyperbolically, or figurati­uely, and as amplifications.

Animaduersion CXXIV.

AS aboue is shewed, that the auncient Fa­thers euen by the Confession of the Pro­testants, taught the Doctrine of Transubstā ­tiation in the Eucharist; so also in this Ani­maduersion I hold it conuenient, to disco­uer the like iudgement of the Fathers, that the Eucharist is a true and Reall Sacrifice, offe­red vp to God and this from the penns of our Aduersaryes.

First thē, Symmachus was Bishop of Rome, of whom the Centurists thus writeCent. 6 cap. 10. col. 664.: No­tas Antichristi &c. [...]ymmachus had the Notes of Antichrist, for he brought the Masse into a forme.

Of Ambrose the Certurists thus confesse:Cent. 4. c. 4. col. 295. Ambrosius locutionibus vtitur, quibus ante cum ex patri [...]us nemo vsus est; vt Missam facere, offerre Sacrificium: Ambrose doth vse certaine speeches, the which no other Father before him [Page 217] did vse; as to say Masse, to offer vp Sacrifice &c.

The Councell of Carthage (whereat S. Austin was present) is in these words de­pressed by Pelargus, a Protestant:In his Scho [...] la fidei, tract. de Concil. pag. 13. Haec Synodus Carthaginensis Intercessionem & Missā pro defuuctis iniunxit: This Synod of Carthage [...]id ordaine intercession of prayers, and Masse for the Dead.

Cyrill of Jerusalem is thus taxed by Hospi­ [...]ian the Protestant:Hos­pinian hist. Sa­crament. pag. 167. Quoad Cyrilium Hic­rosolymitanum attinet &c. Cyrill of Ierusalem saith indeed (according to the vse of his tyme,) that the Sacrifice of the Altar is a great help to soules.

Gregory Nyssene is thus charged by Crasto­ [...]ius a Protes [...]ant: Nyssenus L. de opificio missae. 164. ille ait, Cùm [...]ederit Christus discipulis suis corpus suum ad comedendum &c. tam latenter, & in [...]ffa­ [...]ter, & inuisibiliter Corpus immolatum erat &c. When Christ gaue to his disciples his body to [...]te &c. that then his body was immolated and offered vp latently, ineffably, and inuisibly.

Cyprian, who liued an. 240. the Centurists do thus reprehend: Sacerdotem Cent. 3. c. 4. col. 33. Cyprianus inquit, vice Christi fungi, & Deo patri Sacrifi­cium offerri, and from hence they charge Cy­prian withCen­turists in the Al­phabeti­call Ta­ble of the third Century vnder the letter. S. Superstition.

Tertullian, who liued anno 220. Osiander thus accuseth: Tertullianus Ofl. and. Cent. 33. c. 9. approbauit oblationem pro [...]junctis: Tertullian approued of Oblation for the D [...]ad; Osiander heere mea­ning the oblation of the Sacrifice of the Masse. In further confirmation whereof we [Page 218] fynd D. Fulke thus to write: Tertullian, D. [...]ulk. in his con­futation of Pur­gatory. pag. 361. vide pa. 103. & 3 [...]3. Cyprian, Austin, Ierome, and a great many more do witnesse, that Sacrifice for the Dead, it a Tradition of the Apostles.

Jrenaeus in like manner, who liued anno 170. is charged by the Centurists, who thus wryte of him: De Cent. 2. cap. 4. col. 63. oblatione Irenaus (l. 4. c. 23.) satis videtur loqui incommodè, &c. Jrenaeus in l. 4. c. 23. seemeth to speake incon­ueniently inough of Oblation, or Sacrifice, when he saith: That Christ had taught a new oblation of the new Testament; the which the Church re­ceauing from the Apostles, offered to God throu­ghout the whole world; Thus far the Centurists of this father.

Jgnatius (the Apostles schollar) who liued anno 90. is thus censured by the Centurists: Cent. 2. c. 4. col. 63. Quaedam ambigna, & incommodè dicta in quibusdam occurrunt, vt in Epistola Ignatij ad Smirnenses: Non licet (inquit Jgnatius) sine Episcopo neque offerre, neque Sacrificium immo­lare. There are certaine doubtfull and inconue­ [...]ient sayings, which do occure in diuers place, as in Ignatius his Epistle ad Smirnenses: where Jgnatius sayth: It is not lawfull without a Bi­shop to immolate, or offer vp Sacrifice; Which very words of Ignatius the Centurists in an­other place affirme to be,Cent. 2. c. 10. col. 107. periculosa, & quasi errorum Semina. Thus farre of the Fa­thers Doctrine touching the Sacrifice of the Masse; a Poynt so euident, that Caluin in­fimulateth all the Fathers within this re­prehension: saying, The fathers did Calu. in omnes Pauli Ep. in Hebr. [...]. 7. pag. [...]4. adul­terate [Page 219] the supper of our Lord, by adding Sacri­fice vnto it. With whom (to omit some o­thers) Sebastianus Francus thus recordeth:In Epist. de abrogan­dis in v­niuersum omnibus sta [...]utis Eccle­siasi. Statim, post Apostolos omnia inuersa sunt &c. Caena Domini in Sacrificium transformata est. To the Antiquity of the Doctrine of the Masse and Sacrifice, I will subnect the con­sideration of the Vniuersality of the Do­ctrine thereof, practized both in former tymes, and at this present day, by all the Christians of the whole world (our Aduer­saryes only excepted.) For the Christians in Asia, Affrike, Europe, yea the Grecians, Arme­niant, the far distant Ethiopians, and the re­motest Orientall Jndians (of whom many neuer heard of the Roman Church) in their daly recourse of Pilgrimage to Ierusalem, do euer conspire and agree together (as it hath beene, and is obserued by Trauellers) in the Doctrine of the Reall Presence, and daily practise of saying, and offering vp the holy Sacrifice of the Masse, notwithstanding their knowne diuersity of opinions in o­ther matters.

Animaduersion CXXV.

THe Greeke text in Luk. 22. viz. [...]: Hic calix nouum testamentum in sanguine meo, qui (viz. Calix) pro vobis ef­funditur. This Text (I say) by force of the Greeke, in regard, that the Relatine in the Greeke, agreeth with Calix, and not with: [Page 218] [...] [Page 219] [...] [Page 220] Sanguine, sheweth that Calix was shed for vs. Now seeing that Calix (taken Materially) could not be shed for vs; therefore that, which was contayned in the Calix, was shed for vs: But wyne could not be shed for mans redemption; therefore it inauoyda­bly followeth, that the bloud of Christ was in the Calix. This testimony (by reason of the greeke words so expressed) is so forci­ble and conuincing to proue, that bloud was in the Cup, that Beza Beza in Luc. 22. seeing it could be no ways otherwyse answered, said: these greeke words were surreptitious, creeping by n [...]g­ligence out of the Margent into the Text; though it hath euer beene read (as now we read it) in all auncient Greeke Manu­scripts.

Animaduersion CXXVI.

WHereas our Aduersaryes to proue, that the verbe Est, in the words of Conse­gration, should be taken for significat, (so excluding therby all reall Presence) do vrge many Texts of Scripture, in which they say, the said word Est, must of necessity be taken for significat: as Agnus est Pascha, Exod; 12. Septem bones sunt septem anni, Ge­nes. 14. Ego sum Ostium, Joan. 20. and some others. To this I answeare, First, that in Parables and similitudes, the verb Est is taken for significat, and yet without any Trope; The reasō hereof being, because the whole essence of all such things is placed in signifi­cation. [Page 221] Secondly, I answeare, that in the examples alledged by our Aduersaryes, there immediatly followeth an explication of the Trope, and figure; but of the words of the Jnstitution there followeth no expli­cation. Thirdly, in most of the examples alledged by our Aduersaryes, euer praedica­tur disparatum de disparato, as Christus est Ostium, my meaning is, that, that which is of a most different Nature is said of another thing of the like different Nature; which kynd of propositions, seeing they cannot be by any meanes properly & literally true, we are forced to expound the same by Tro­pes and figures: But in the words Hoc est Corpus meum, there is no such kind of strāge & vnusuall predication, at least in the appea­rance of the words themselues.

Animaduersion CXXVII.

I do much wonder, that any of our learned Aduersaryes (as often they do) insist in those words against the Reall presence, Spi­ritus est, qui vinificat; Caro non prodest. Joan. 6. It is the spirit which quickneth, the flesh profiteth not. For heere the literall sense of these words only is, that a Carnall vnder­standing of spirituall things, doth not pro­fit, asSerm. de Cau [...] Domini. Cyprian, Chrysostome Vpon this place., and O­rigen L. 3. in Epist. ad Rome. no [...]. do expound. But admit that Christ did speake of his flesh; yet it proueth no­thing against his being in the Eucharist; both because by the same Reason, we may con­clude, [Page 222] that the bread is not in the Sacramēt for if the body of Christ profiteth vs nothing much lesse can a litle piece of wheaten bread profit vs. Againe if our Lord had spoken of his flesh, he would not haue vnderstood it absolutely; but only that the flesh with­out the Spirit profiteth nothing; Since o­therwyse our Lord should haue crossed himselfe, who said: Qui manducat carne [...] meam, habet vitam aeternam. Lastly, it is no lesse, then a great impiety to deny, tha [...] the flesh of Christ (being vnited with his Diuinity) profiteth vs nothing; Seeing S. Paul, Coloss. 1. attributes all our Saluatio [...] to the flesh of Christ; for he saith, that we are reconciled to God by the said flesh.

Animaduersion CXXVIII.

WHereas our Aduersaryes in further im­pugning of the reall Presence do obiect, first the Indignity proffered by vs to Christ his body, in mantayning it to be really in the Eucharist, since by this reason, say they, it may become rotten and mouldy, and be eaten by myce, & should passe to the belly, and so to the common passage. To this I an­sweare, that these supposed indignityes do not touch the body of Christ, but only affect the species, and forme of the Eucharist, which is ioyned with the body. Againe, seeing our Christian fayth teacheth vs, that Christ was included for a long tyme within the Wombe of the Blessed Virgin, being a [Page 223] Woman; that he was swadled, and lapped in Cloaths, that then he might fall vpon the earth, and might also haue beene eaten with beasts, or burnt (if so by miracle he were not preserued from such mischances) if rhē he was truly, and in his owne person subiect to all these difficultyes, without any disho­nour; what dishonour is it to him, if he did vndergo (in another forme) the former supposed Indecencyes, vrged by our Ad­uersaryes? Againe, the former Indignityes do no more truly, and properly touch the body of Christ, then the Diuinity; which (being in all places) can be said to be burnt, it being in the fyre, or being rotten, it be­ing in bodyes that are rotten &c.

Animaduersion CXXIX.

OVr Aduersaries draw another argument, taken from the vnprofitablenes of the Reall Presence in the Eucharist. Thus they dispute; The reall being of Christs body in the Eucharist, is needles, in that seeing the end and fruite of the Eucharist is to nou­rish the Soule; and this nourishment consi­sting in fayth and Charity, may as auaylea­bly be performed by apprehending Christ by fayth, as he is only in Heauen; it there­fore followeth, that no profit aryseth from the Catholike doctrine herein, which is not by other meanes as well effected. To this I answere, first, that it is false to say, that the same fruite is reaped by Christ in Heauen, [Page 224] as by receauing him really into our bodies; since Experience doth witnesse, that by this receauing him in the Eucharist, our Fayth, Charity, Deuotion, and Reuerence are more en­creased. Besides, our reall coniunction with Christ affordeth many benefits to the soule, which Christ giueth not without this Con­iunction; no otherwise, then he cured all such, who touched the Hemme of his garment, whom he would not haue cured (though otherwise he could) if they had not tou­ched it. Secondly, I affirme; It is a false [...]a­tion to conclude, It was not conuenient, that Christ should be really in the Eucha­rist, because the fruite reaped thereby, may be obtained by other meanes; For that is profitable, which doth confer any Good, though the same good may be obtayned otherwise. For one drop of Christs bloud, or any other laborious worke vndertak [...]n by him for our good, had beene sufficient for our Redemption; yet it followeth not, that all his paines, labours, effusion of bloud, yea death it selfe, were vnprofitably and bootelesly performed. Yea God could haue redeemed the world without the In­carnation of Christ [...] shall we therefore say, that the Incarnation of Christ was needles, inconuenient, and vnprofitable?

Animaduersion CXXX.

WHereas aboue there haue beene alled­ged diuers testimonies out of the Iewes [Page 225] and ancient Rabins, in proofe of diuers Arti­cles of our Roman Catholike fayth, & par­ticularly of the Sacrifice, which the Rabins say, the Messias shall make at his com­ming; our Aduersaries seeke to euade the force of all the Iewish Rabins authorities, by saying, that those testimonies of the Rabins were first forged by Galatinus, and fathered vpon the Iewes for their greater credit. And according hereto we find D. Whitaker thus to answere Dureus, who vrged some Jewish sentences out of Galatinus, for proofe of the Reall Presence, and Sacrifice: Tuum Whi­tak con­tra Du­raeum. pag. 818. in hac causa Petrum Galatinum minimè profectò desi­deramus, nec Haebreorum testimonijs illis indige­mus. Now to free Galatinus from suspition of forging all such sentences of the Rabins in fauour of Christianity, and of Articles of our Roman Religion; I answere hereto, and say, that one Hieronymus de Sancta fide, being a Jew, and conuerted to Christianity in the tyme before Galatinus (whose Physitian he was) did write a booke entituling it: He­braeo-mastrix, or vindex impietatis, & perfidiae Iudaicae, wherein he proueth diuers points of Christianity from the there all [...]dged [...]e­stimonies and sentences of the said form [...]r Iewes, mentioned by Galatinus. This booke of his was printed at Franckford anno 1602.

Animaduersion CXXXI.

IT is much obserued, how our Aduersa­ries in answering to Catholike Bookes, [Page 226] often giue slip to the argument, or autho­rity produced; and in lieu thereof either by degrees flye to the state of the Question (as though afore it were not acknowledged) or to the Scripture (themselues only inter­preting the same) where they may range vp and downe ar large; or to some by cir­cumstance, meerely accessory to the Que­stion and difficulty disputed of; or do vse deceytefull resemblance, and exchange of matter, subtilly conueyed, and brought in by tedious entertainment of prolonged discourse; and all this to hold the Reader therewith, that so vnespiedly they may di­uert the Readers eye and memory (being thus fixed vpon their digressions) from the authority and reason alledged. Here also may alledge their accustomed practize in printing the Catholikes Books at large, & their answere conioyned thereto in the same bulke or volume; Their vsuall impo­sture then is, to cause the Catholike authors words to be set downe in a most little, obs­cure, and darke letter or Character, thereby to withdraw the Readers eye from perusing and reading it at large; whereas their ans­were thereto, they procure to be printed in a fayre and great Character or letter, that so they may more easely inuite the Reader to the full perusing of it. And this sleight is particularly (besides in others) manifested in D. Whitakers Answere to B. Father C [...] ­pian his ten Reasons, in his Challenge to the [Page 227] two Vniuersities; also in D. White his Booke against his Aduersaries entituled: The way to the true Church.

Animaduersion CXXXII.

YF many miracles were wrought concer­ning Christs body, before, and whiles he here conuersed vpon earth; may not then a man be more easely induced to belieue the great Miracle of his body in the Institution of the Eucharist? A litle before the Natiuity thereof, we reade: (Co [...]ceptus est de Spiritis Sancto; At the very instant of his birth: Na­tus est ex Maria Ʋirgine: some small tyme af­ter his deathe Tertia die resurrexit; vpon his last departure from vs: Ascendit ad Caelos; In all which passages Nature herselfe was (if not dissolued) at least suspended: yea whi es he here conuersed vpon earth, the sam [...] sacred body of Christ was sometimes nourished withoutTo wit, du­ring Christs fast of forty dayes. eating, at other tymes did eate withoutWhē he did eate with his Apo­stles after his Re­surre­ction. any nourishment thereby: fur­thermore, the same body remayning Visible, Ac­cording to Luc. 4. Ipse transient pe [...] me­dium il­lorum ibat. became Jnuisible: To conclude, [...]hrist blessed body did walkeMat. 14. most firmely vpon the liquid Element, so as the vnstable Wa­ter did then support him who supports the Heauens: Yf then Nature did so often sub­ [...]ect and humble herselfe to this sacred bo­dy, how can we Christians doubt of the in­fallible certainty of those words of Christ concerning his body, Hoc est corpus meum, proceeding from our true and powerfull [Page 228] Lord; since Truth acknowledgeth not Fal­shood, nor Omnipotency Deficiency?

Animaduersion CXXXIII.

TOuching the doctrine of Freewill, I haue thought good to set downe these f [...] Animaduersions following, especially for the vse of such as are scollars. Here then we are to know, that liberum arbitrium, or Freew [...], is not only a passiue power, neither partly pas­siue; nor partly actiue, but is simply and on [...] an Actiue power. Secondly, by Freewill n [...] things Euill, but only things Good, are des [...] red. For the proper obiect of the Will is that which is good, or at least that, which is ap­prehended vnder the shew of God [...] No [...] that which is euill doth not belong to the obiect of the will, but only secondarily, an [...] per accidens, so far forth, as we will [...] that, which is Euill; and therefore we w [...] not, because Euill, is contrary to the go [...] which properly we will. Thirdly, Freew [...] hath reference as well to things Present, a to things to come. The truth of which The­sis is thus proued: Yf Freewill could no [...] consist touching things that are present then would it follow, that God should [...] be in his Actions truly free; the reason is because to God nothing is past, nor nothing to come, but all things are present. Fo [...] thly, the obiect of Freewill, is not the [...] but only the meanes to the End. Heere [...] speake of the chiefe Act of the Will, whi [...] [Page 229] is Election, where the Freedome of the Will doth respect only the Media, but not the Finis. And it may be said to respect the End, only, as the End may inducre rationem medij, vndergoe the shew or forme of the meanes. Fiftly, the Subiect of Freewill cannot be any thing, but an Intelligent Nature, that is, nothing is endued with Freewil, which hath not intelligency & vnderstāding. And hence it is, that Beasts cannot be said to haue free­will, because they haue their iudgement determined by Nature, against the which they cannot reluctari, or striue; and they cannot conferre one thing with another, which is the foundation of freewill: And thereupon it riseth, that all Beasts of the same kind do euer worke after one and the same manner. Sixtly, it is to be obserued, that there is a double fredome of Nature, for there is a freedome, which is opposed to a simple coaction, and constraint; and those things are said to be freely donne, frō this simple constraint, the which though neces­sarily they be donne, and cannot be but donne, yet they are freely and voluntarily done; according hereto we all will, & wish [...]o be happy, and cannot in any sort will to [...]e vnhappy. There is also a freedome or li­ [...]erty of the will, to the which not only co­ [...]ction, but also necessity is repugnant: And [...]hose actions are said to be free from neces­ [...]ity, the which we can will, or not will: as when we do walke, or speake, we might [Page 230] notwithstanding haue not walked, or haue beene silent. Now the freedome of will, which the Catholike doctrine requireth, it a freedome from necessity, and not only a free­dome from coaction, or constraint.

Animaduersion CXXXIV.

OVr Aduersaryes h [...]uld it impossible, that Liberum Arbitrium can stand with the Di­uine Operation; affirming, that the Coope­ration of God doth take away, and destroy the Freedome of will. But the Catholike Schoole DeuynesGre­gorius Arimi­nensis. Scotus, Gabriel, and o­thers, in secund. Sencent. distinct. 37. do mantayne, that they both may stand together, and they ex­plicate it in this sort: They teach, that the Cooperation of God in any worke perfor­med by Man with Freedome of will, beareth it selfe with reference to the Effect, not with reference to the Cause; that is, that the con­course of God doth not determinate our Will, neither doth worke, or imprint any thing vpon it, but that it immediatly flowes into the Effect, and doth produce the same in the very same moment, in the which it is produced by the Will. And hence say they, it followeth, that God doth neither deter­minate, or necessitate the Will, nor the Will God, since both giue freely their concourse, and if the one will not concurre, the Action will not be done: Euen as (say they) when two men do beare a great stone, the which the one of them is not able to beare, nether of these men do add force to the other, or [Page 231] impell the one the other, and it is in the li­berty of either of them to leaue the bur­den: Although God (except he would ex­traordinarily worke some miracle) doth euer concur, when our Will doth concur, be­cause he hath in a certaine manner bound himself thereto, when he did create mans Freewill. From which it followeth, that though God, and Mans will, euen in the same moment of tyme do begin to worke; yet God worketh, because the Will worketh, not contrariwise.

Animaduersion CXXXV.

OVr Aduersaries for the impugning of Freewill say, that it destroyeth Gods pre­science, or foreknowledg, seing both these, I meane mans Freewill, and Gods foreknow­ledge cannot stand together: for God doth foreknow all future things necessarily, and it cannot possibly b [...], that God should be de­ceaued; therefore all things haue their euent out of a certaine Necessity. I answere here­to, that the Prescience of God is most cer­taine, yet doth it not impose any necessity to things future. This is thus proued, ac­cording to the iudgment of S. Austin Au­stin. l. 3. de libero Arbi­trio. and others: Yf the foreknowledg of God doth impose a Necessity to future things, the rea­son hereof should be taken from Prescience or foreknowledg, as it is considered in it selfe; or els from Prescience, as it is the Pre­science of God; But neither of these are true. [Page 232] For first if Prescience of God (because it is Prescience) should impose a necessity to fu­ture things, then it would follow, that not only the Prescience of God, but also the Prescience of Man, should in like manner impose a necessity to future things. But this is false: for the foreknowledge of man is not the cause of things, neither doth it worke any things that are future. For exā ­ple, if by diuine reuelation I should know, that it will raine to morrow; neuerthelesse I should not be the cause of the rayne, and yet without doubt it would rayne, but no lesse contingently, then if I had knowne nothing thereof. Now, why those things which certainely are foreknowne, do euer haue their Euent, when as notwithstanding they come to passe contingently, and in respect hereof may not come to passe; the cause hereof is; Because who foreseeth a thing to come, doth in his vnderstanding anticipate, and preuent the effecting & do­ing of the same thing, and so behouldeth the thing already done, before it be done, but that which is donne, cannot be vn­done, though it be done freely, and con­tingently. Therefore it may be concluded, that the Prescience of God imposeth not a ne­cessity to things, as foresight, or foreknowledg is considered in it selfe; neither as it is con­sidered to be the Prescience of God. This is proued, for as God doth foresee what men will do, so he also foreseeth, what himselfe [Page 233] will doe; but the Prescience of God doth not force God, that he will worke, or do any thing; therefore by the same reason his Pre­science doth not force men. In like manner the Protestants obiect, that Gratia efficax (which we Catholikes do grant, that it is giuen to diuers men) doth destroy Freewill. To this I answere with S. Austin, that this Gratia efficax hath indeed an infallible cer­titude, but yet hath no necessitude, but on­ly ex hypothesi; and in this respect, it doth not hinder the Freedome of mans Will: for though certaine it is, that this Gratia efficax will not be reiected; yet it is as certaine, that it may be reiected. And therefore this efficacious grace, where it is giuen, doth no more induce a necessity, or hinder the Free­dome of the will, then the Prescience, or fore­knowledg of God doth.

Animaduersion CXXXVI.

SOme of our Aduersaries (and particu­larly Luther, as is aboue said) do thus write: The ten Lu­ther. ser. de Moy­se. Commandements appertaine not to Christians: And againe: The ten Fox. Act. Mon. p. 1335. Commandements were giuen vs, not to do them, but to know our Damnation, and to call for Mercy. And yet more plainly D. Willet writeth: The Law remayneth still impossible to be kept by vs, through the weaknes of our flesh; Neither Wil­let in Sy­nops. Pa­pism. pa. 564. doth God giue vs ability to keepe it, but Christ hath fulfilled it for vs. Thus these men seeke to free vs from keeping the Cō ­mandements, [Page 234] because (say they) Christ hath kept them for vs. And may not any man conclude from the same ground, that we Christians are not bound to pray at any tyme, or to practise Vertue and Piety, be­cause Christ hath prayed for vs all, and li­ued a most holy life, for vs all? Such incen­tiues to all vice, and turpitude in conuersa­tion doth this doctrine beget in the belie­uers thereof; and therefore the lesse won­der, that we find Luther thus to write: A Luth. tom. 1. witten­berg, de captiuit. Babilon. fol. 74. Christian man is so rich, that although [...]e would, he cannot loose his Saluation, by any s [...]nne, how great soeuer, vnlesse he will not be­lieue.

Animaduersion CXXXVII.

IN setting downe the necessity of the euer Ʋisibility of Christs Church, I will not so much insist in the Scriptures, or in the au­thority of the Fathers confirming the same, as in the true and ingenious acknow­ledgment of the learned Protestants there­of, which being here once expressed, then I will draw a most dangerous and irrepliable inference, to the mayne ouerthrow of the Protestants Church. Well then to begin [...] We find Caluin thus to write: Nan: Inst. l. 4. c. 1. Sect. 4. is visibili Ecclesia &c. Extra cuius gremium non est speranda peccator [...]m remissio: Out of whose be­some we cannot expect any remission of sinne [...]. H [...]nnius giueth his sentence in these words: God In his Treatise of E [...] ­will. pa. [...]1. in all times hath placed his Church is a [Page 235] high place, and hath exalted it in the sight of a [...]l [...]eople and Nations. Iacobus Andraeas, that fa­mous Protestant: We In his booke a­gainst Hosius, pag. 210. are not ignorant that the Church must be a visible Cōpany of teachers, and hearers. Melancthou is most luxuriant in his Sentences of this point, who thus wri­teth: Necesse Me­lanct. in Concil. Theologi [...]art. 2. est fateri esse visibilem Eccle­s [...]am &c. It is necessary to confesse the Church to be visible. Whither tendeth then, haec portentosa Oratio, this monstrous Opinion, which denieth the Church to be visible? And in another place this Protestant thus further discourseth: Whensoeuer In loc. com. [...]dit. 15 [...] c d [...] Ec­cl [...]s. we thinke of the Church, let vs b [...]hould the Company of such men, as are gathe­red together, which is the visible Church: neither let vs dreame, that the Elect of God are to be found in any other place, then in this visible So­ciety &c. Neither let vs imagine of any other in­ [...]isible Church. Briefly the said Melancthon, vrging seuerall texts of Scripture in proofe of the Churches visibility, sayth:Me­lanct. vbi su­pra. Hi & si­m [...]s loci &c. these and such like places of Scrip­ture Non de idaea Platonica, sed de Ecclesia visi­bili loquuntur.

D. Field thus writeth: The Lib. 1. of the Church. c. [...]0. pag. 19. Persons, of whō the Church consisteth, are visible, their profession knowne euen vnto the prophane &c. I will con­clude with D. Humfrey, thus teaching: Cur D. Humfrey in his Ie­suitis. part. 2. cap. 3. anxiè & curiosè probant, quod est à nobis num­quam negatum? Why do the Papists so painfully seeke to proue that, which we neuer denyed? And then after he sayth: Non enim cluncul [...]rij se­c [...]stus, & connoçationes s [...]nt Christianae: The So­ciety [Page 236] of Christians are not secret meetings. And then there speaking of the Church militant he further thus sayth: Oportet Ecclesiam ess [...] conspicuam, Conclusio est clarissima: It is a ma­nifest Conclusion, that the Church is to be con­spicuous, and visible. Thus far of the learned Protestants confessing the truth, touching the euer necessary and vninterrupted visibi­lity of the Church of Christ. Now the De­duction, which I draw from the premisses is this: That seeing the Church of Christ must euer be conspicuous and visible; And further, seeing that the Protestant Church hath beene wholy latent and inuisible (ac­cording to the iudgment of some Prote­stants) for the space of this last thousand yeares; but by the acknowledgment of o­ther learned Protestants during these last thirteene or foureteene hundred yeares, as aboue I haue set downe in our Aduersaries literall authorities and sentences, acknow­ledging so much; what other thing then can result out of our Aduersaries owne posi­tions, but that the Protestant Church, through want of a necessary, and vninter­rupted visibility, is not the true Church of Christ?

Animaduersion CXXXVIII.

THat Luther was an Enemy to the Diuinity of Christ, and the Blessed Trinity, is aboue shewed. In this Animaduersion, Caluin shalbe charged with the like impiety. This I [Page 237] proue, in that Caluin labours to auoyd & detort all such chiefe places of sacred writ, as the Ancient Fathers were accustomed to alledge in proofe of Christs Diuinity. Now first, I will set downe his owne words a­gainst the B. Trinity, whereof he thus sayth: Haec In Ep. 2. ad Polonos in tract. Theolog. p 796. precatio, Sancta Trinitas, vnus Deus, miserere nostri, mihi non placet, & barbariem [...]mnino sapit, This prayer, Holy Trinity, one God, [...]aue mercy 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 Ioan. 10. the Father are vnum, vz. one thing euer mainly insisted vpon by the AncientChry­sost. 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: Cal­uin in Ioan. ca. 10. Abusi sunt hoc [...]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 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 Cal­uin in hunc lo­cum. dicitur tres esse vnum, ad essen­ [...]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 [Page 238] of Essence, but rather of Consent. In like manner that place: Thou Psal. 2. art my Sonne (bodie) this day I haue begotten thee, Cal [...]i [...] 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 c [...]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 mo [...]um corrumpere non exhor­rait. With this blasphe [...]y against the Bles­sed Trinity, Caluin is further charged by Conradus In Theolog. Caluinist. l 2. fol. 38. 39. & sequent. Sclusselburg, byIn his Admo­nit. de Arianis. Pelargus, by Stancarus, Sc [...]n­karus contra ministros Gene­uens. & Tyguri­ [...]o [...]. 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 Pro­testāt 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 [Page 239] 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: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 shalbe 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 persō of the Church: 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 cōuersion of kingdomes and nations vnto it, is war­ranted by the acknowledgement ofO [...]co­lamp. v­pon Iere­my. Oc­colampadius In his def [...]nce p. 400., D. Whitguist, D. Whitaker In his answere to M. William Reyno [...] and others, as also by the Annotations of the Protestants owne English 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 Protestāt 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 [Page 240] all these Countryes here expressed, to wit, The Danes, 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, 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 falseAs Valens, Constan­tius, con­stans. Christians, as being defiled with Arianisme, othersIuliā. A­postates. Now concerning the tyme it selfe [Page 241] 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 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 Wittenb [...]rg, In the booke, Disputa­tiones &c. as also from the testimony of D. Barlow, who thus discourseth hereof:Bar­low in his de­fence of the Ar­ticles of the Pro­t [...]stant Religion. pag. 24. the Primitiue Nonage of the Church, this promisse of Kings allegiance thereunto, was not so fully accomplished; because in those days, that prophesy of our Sauiour was rather verified: You shalbe brought before Kings for my name sake by them to be persecuted euen vnto death.

Now to reflect vpon this argument de­duced from the prophesyes, that the true Church of Christ shall conuert to it, the [Page 242] Gentills, their Kings, and Kingdomes; he [...] aboue we see euen from the pens of our Ad­uersaries, that many Countryes, Kings, and Kingdomes haue beene conuerted to Chri­stianity by the Roman Catholike Church, but not any one Heathen king or Coun [...]ry by the Protestant Church: whether then o [...] these two Churches, is the true Church [...] Christ? Here to reply, and say, that these pro­phesyes are to be fulfilled, not before, b [...] after the preaching of Luthers Gospell, [...] controuled by the iudgment of all learne [...] men, and by Experience it selfe, and there­fore D. Whitaker had iust reason thus to confesse of this point: Whatsoeuer Whi­tak. l. 7. contra Duraeum pa. 472. the a [...] ­cient Prophets haue foretould of the enlarge­ment, amplitude, and glory of the Church; The same to haue beene already performed is most e­uident out of Histories. Thus far of this De­monstration, to proue, that the Protestant Church is not that Church, to which the former prophesyes of conuerting Gentills, Kings, and Nations do truly appertayne.

Animaduersion CXL.

GOod Reader, in this one Animaduersion [...] intreate thy peculiar lattention: This then I say; Luther thus chargeth Moyses: De Luth. tom. 3. Wittin. in Psal. 46. fol. 423. you collect together all the Wisdome of Moy­ses, and of Heathen Philosophers, and you shall find them to be before God, either Idolatry, or Hy­pocriticall wisdome &c. Away therfore with Moyses. Of S. Paul the Magdeburgians thus [Page 243] speake: Paul Mag­deb. Cent. 1. l. 2. ca. 10. doth turne to James the Apo­ [...], and a Synod of Presbyters being called to­ [...]her, he is persuaded by Iames and the rest, [...]t for the offended Iewes he should purify him­ [...]fe in the Temple; whereunto Paul yeeldeth, [...]ich certainly was no small slyding of so great a Doctour, as not hauing sufficient reason there­of, Moyses Law being abrogated. In the like condemnation of some other Apostles we [...]d Brentius (the great Protestant) thus to [...]each:Bren­tius in Apolog. Confess. c. de Conci­lijs. pag. 900. S. Peter chiefe of the Apostles, & also Barnabas, after the Holy Ghost receaued, [...]gether with the Church of Jerusalem, er­ [...]d. That the whole Church of Christ may [...]tre, D. Fulke thus literally auerreth: The D. Fu ke, in his answere to a Counter­feyt Ca­tholike. pag. 86. [...]hole Church militant, as euery part thereof, [...]y altogether erre. Touching generall Coun­ [...]l [...], Peter Martyr thus speaketh: As Lib. de vocis. long [...] we insist in Generall Councells, so long we shall [...]sist in the Papists errors. Of particular Fa­ [...]ers D. Whitaker thus censureth: Papistarum Con­tra Du­raeum. l. 6 p. 421. religio est Cento &c. The popish Religion is [...]patched Couerlet of the Fathers Errours sowed [...]gether. Finally Christ himselfe (both God & Man, and Redeemer of the world) is [...]harged with ignorance by the Protestāts; [...]r thus Caluin writeth: Insanus Caluin in ca 14. Math. foret, qui [...]grauatim ignorantiae subijceret, quam ne ipse [...]idem Dei filius nostra causa subire abnuit &c. [...]hat mā were mad, who with discontent shou [...]d [...]knowledg himselfe to be subiect to ignorance; [...]nce the Sonne of God himself for our sake, [...]ould not refuse to be ignorant. And further, [Page 244] Caluin speaking of Christ his prayer in t [...] Garden, thus chargeth our Sauiour: Chri [...] Calu. in 26. Math. oratio in horto fuit abruptum votum, & s [...] ­bitò elapsum, quod castigauit & reuocauit; [...] prayer of Christ in the Garden was abrupt, & not premeditated, which vow at vnawares [...] ping from our Sauiour, he after reuoked anan [...] called. Thus now I wind vp my Premisses; Y [...] particular Fathers, Yf Generall Councells, Y [...] the whole Church militant of Christ, [...]f the Blessed Apostles (and this after the desce [...] ­ding downe of the Holy Ghost,) Yf Moy [...] finally if Christ himselfe may erre (as a [...] this is aboue (though falsly) taught by o [...] Aduersaries;) what indiscretion then, wh [...] weaknes of iudgment, what motley foo­lishnes; or rather Lunacy is it, to ascribe a [...] infallibility of iudgment to Luther an ince­stuous Monke, to Swinglius an Apostat [...] Priest, to Caluin and Beza two Sodomits e­uen by the acknowledgment of their owneCal­uin and Beza are charged with So­domy by Conradus Schlus­selb. (a great Prote­stant) in Theolog. Caluin. printed. 1504. l. 2. fol. 72. & l. 1. ol. 91. Brethren, to any other Sectary whosoe­uer, or finally to the priuat reuealing Spir [...] of ech illiterate man, who holds himselfe (through his owne pryde and ignorance) to be afflatus, or possessed with the Holy Ghost? or what Reason had D. Whitaker th [...] ambitiously to paint out this Priuat Spirit [...] these words, An Whi­tak. in Controu. q. 5. ca. 3. & 1 [...]. inward perswasion of the Holy Ghost, wrought in the closet of the belieue [...] hart?

Animaduersion CXLI.

WHen we Charge the Protestants with diuers Innouations of the auncient He­ [...]tykes, they in Recrimination thereof la­ [...]our to insimulate vs with the Doctrines of [...]he Gentils, or Heathens, as appeareth fromRei­nolds lib. de Rom. Idolatria p. 168. 248. & 381. The same is obiected by Kempnitius, Examen. part. 3. pag. 83. D. Reynolds pen: And heere they chie­ [...]y insist in two poynts, to wit in the Do­ [...]ryne of Sacrifice, and of vowes; both which Doctrynes were euer belieued & practized (and are euen at this present) by the Gen­ [...] and Heathens. Heere I thus wype away [...]is aspersion, & yet withall I freely grant, [...]hat we mantayne both Sacrifice, and vowes; [...] do withall acknoledge, that the Heathens [...]d the like; but now to the point. To haue [...]acrifice, and to haue Ʋowes, is deriued to [...]en from the light of Nature; since euen [...] the Law of Nature, Men (as Men endued [...]ith reason, not as Heathens) euer belie­ [...]ed the doctrine hereof, and practized the [...]me. In like manner the Heathens, only by [...]e light of Nature belieued, that there was God (as the Apostle sheweth;) shall we Ca­ [...]olykes therefore dissent from the Hea­ [...]ens in the beliefe therof? Now that the [...]eathens erred in the Obiect of their Sa­ [...]ifices and Ʋowes, to wit, in sacrifizing of men, and making improfitable and foolish [...]owes, this proceeded from the Nature of man, corrupted by Originall Sinne, and not repayred in them by Christ; Euen as they [Page 246] erred in the immediat Obiect of God; as no [...] belieuing in one only true God, but rep [...] ­ting the Sunne and Moone, as Gods. No [...] heere I say, it is lawfull to agree with the Heathens in the generalityes of the two for­mer doctrines (since the Instinct of Nature impressed by God in Mā teacheth so much but not in the particularityes of thē; seing they are most erroneous in the immedia [...] Obiect.

Animaduersion CXLII.

WHen the Catholikes do alledge certai [...] Notes of the Church, as Antiquity, Vniuersality, Succession, Conuersion of Heath [...] &c. our Aduersaryes seeke to auoyde th [...] force of some of these Notes, and particu­larly of Succession, and Conuersion of Gentils▪ since, they say, these two Notes are claym [...] by confessedly false Churches; seing th [...] Greeke Church houldeth Succession, and th [...] Arians haue conuerted the Gothes an [...] Vandals. To answere hereto, I first say, thes [...] two Instances are false; for the Greeke Churc [...] hath its Succession, as interrupted, and begunne from those Intruders, who bega [...] their owne separation from the Roma [...] Church, about the Holy Ghosts proceeding And as concerning the supposed Conuers [...] ons of the Goths and Vandals by the Arians it is only pretended; Seing the Gothes we [...] not at the first conuerted by the Arians, bu [...] being conuerted before, were after by them [Page 247] 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, thē 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 Protestāt 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 (cōtrary to the Catholike faith herein) with diuers grosse absurdityes, necessarily, and immediatly flowing from the Protestants Tenets, or As­sertions. I heere passe ouer, howLuth. l. de capt. Babil. c. de Bap­tism. Luther [Page 248] 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,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, howLu­ther 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 [...]rident. vp­braid vs, that we teach a more blasphemous [Page 249] 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 [...]n this Treatise is in part elswhere shewed) [...]hould for his doctrine be so much applau­ [...]ed, & repayred vnto by the broken mem­ [...]ers of the Catholike Church? To this may [...]e answered, that Luther his select & choice [...]reparing of his doctrine, to entertayne and [...]t the then seuerall affected humours of [...]ch peculiar declining estate and degree (& [...]his being accompanied with the Visitation [...]f Gods heauy iudgments, hanging ouer [...]he preuayling Sinnes of those degenerate [...]mes) was the chiefe Allectiue, for the more [Page 250] easy imbracing of Luthers Doctrine. No [...] 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 Work [...], as houlding them needles (as aboue out of his owne particular sayings we haue pro­ued:) In the seuerall imbracing of all whic [...] (as S. Jerome Ie­rome contra Vigilan­tium. in like manner said of Vigi­lantius his followers) Luthers followers fa­uored not so much him, as their owne Ʋ [...] These are the fatall steps of Luthers sudda [...] rising greatnes: And this is the lesse to [...] wondred at, seeing we see, that the like (c [...] 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 th [...] last aboue Animaduersion, our Aduersa­ries shall labour to distract their Disciple [...] 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 [Page 251] 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, Cal­uin char­ged with Sodomy by the publike records of the Ci­ty of Noyon in Frāce, yet ex­tant, and by Con­radus Schlus­selburg, (a Pro­testant) in Theo­log. Cal­uinist. printed, 1594. l. Law, 1. fol. 72. and Beza Beza charged with Sodomy by the fore said Schlusseiburg vbi suprà, and l. 1. fol. 9 [...]. Hessbusius (a Protestant) in his booke entituled, Verae & san [...] 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 [Page 252] Law, and of the Church of Christ in the Ne [...], thus writeth: The glory Ag­geus. [...]. of this last hou [...] (meaning the Church of Christ) shalbe grea­ter then the first; with whom conspireth the Apostle, saying: (with reference to the Ie­wish Law, and the Law of Christ; 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 [Page 253] 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 Ʋisibility 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 exemp [...]ify in diuers particu­lars: And (1) first, concerning satisfaction, and merit of works, D. Whitaker thus writeth: The 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 err [...]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 In his Ep extant in the Book entituled, Centuria Epistol. Theolog. Epist. 74 Monarchy of the Bishop of [Page 254] Rome is profitable to this end, that consent [...] be retayned; Wherefore an agreement might eas [...] ­ly be established in this Article of the Popes Pr [...] macy, if other Articles could be agreed vpon. Touching our Lady, being preserued fro [...] Originall Sinne, and worshipping of Jmage [...] M. Bunny thus writeth: In these Bun­ny in his pacifica­tion. sect. 17. pag. 104. or su [...] like whosoeuer will condemne all those to be no [...] of the Church, that are not fully persuaded there­in, as we are &c. committeth an vncharitab [...] part towards his brethren. 4. Concerning receauing vnder one or both kinds, Luther thus teacheth: Si Luth. de vtra­que specie Sacra­menti. veneris ad locum, vbi tantu [...] vna species ministratur, cum alijs vna tantu [...] specie vtere &c. 5. Concerning the Do­ctrine of the Reall Presence, D. Reynolds sayth: The 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, In their Disputa­tion had in the Tower wi [...]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 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: [Page 255] The Indifferency Cart­wright in his Re­ply, p. 14. Sect. 1. [...]. of the Doctrines of Free­ [...]l, prayer for the Dead, & a number of others, necessary Doctrines, is such, wherein men being [...]sted, haue notwithstanding beene saued. 9. Lastly concerning Masse, Luther thus wri­teth: Priuate Masse Lu­ther, in Colloq. Germa­nicis, ca. de Missa. hath deceaued many S [...]incts, and earryed them away into Errour, fr [...]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 dog­ [...]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, to be descended from the loynes of Luther. Of the Antimoni (so called, by rea­son of their impugning the Law of the Old Testamēt) the Protestant Deuines of Mans­field thus report them to teach: Lex diuina [...]igna non est, quae verbum Dei appelletur &c. Omnes, In Confes­sione Mans­feld. Mi­nistro­rum. tit. de Anti­nomis. fol. 89. & [...]0. qui circa Moysem, hoc est decem pr [...]cepta, versantur, ad Diabolum pertinent; [Page 256] Ad patibulum cum Moyse. Thus these De­uines relate the Doctrine of the Antinomi. And do not the Antinomi suck this their blasphemous doctrine from Luther, who thus writeth of Moyses: Moyses Lu­th. tom. 3. Wit­tenberg. in Psal. 45. hath his lips vnpleasant, stopped, angry &c. Do you col­lect all the wisdome of Moyses &c. and you shal fynd it to be either Jdolatry or hypocriticall wis­dome, or (if it be politicke) the wisdome of wrath &c. away therfore with Moyses. Now that the Libertines do in like manner spring origi­nally from Luther, is no lesse euident. Th [...]ir doctrine Caluin deliuereth in th [...]se words: Persuadent Cal­uin. in Tract. Theol. pag. 542. nihil mali esse in stupris & a­dulterijs, cum à Deo omnia fieri cognoscimus. The Libertines perswade themselues, that there is no euill in fornic [...]tion and adulteries; Seing (say they) we all know, that all things proceed from God. And from this their Doctrine are so many writings published by the Libertines, wherein is defended all Epicurisme, andOf these see Caluin vbi su­pra. pag. 527. & 543. impurity of life. Now that Luther layeth the ground of the Libertines Doctrine, obserue what followeth: God Lu­th. in as­sert. ar [...]. damnat. per L [...]c­nem, art. 36. worketh the wicked worke in the wicked &c. And againe: It is not in mans power to thinke Good or Euill, but a [...]l things proceed from absolute necessity. And as for extenuating of vice, as not hurtfull to Man, and depressing of vertue (in both which points the Libertines agree with Lu­ther) I refer the Reader to what is aboue set downe out of Luthers owne words: On­ly I will heere repeate one or two of his [Page 257] speeches. Touching good works (equally disclaymed both by Luther, and the Liber­tines) Luther thus writeth: No worke is disa­lowed Lu­th. in his sermons Englished p 147. of God, vnlesse the authour thereof [...]e disalowed before. And concerning Sinne, Luther thus teacheth:Lu­th. to. 2. wittemb. de capt. Babil. fol. 74. A Christian bap­ [...]ized is so rich, that though he would, he cannot [...]oose his Saluation by any sinne how great soe­ [...]er, vnlesse he will not belieue. Which two Do­ctrines of Luther are the very source, from [...]hence spring the Libertines Heresies.

Animaduersion CXLIX.

TO forbeare the testimonies of Diuine Scripture, of generall Councells, Con­cil. 3. Car­thag. La­teran. sub Inno­cent. 3. c. 60. [...]o­rent. sess. vlt. and of the ancient Fathers Gre­gor. Na­zianz. in Orat. in Cesarium Cyril. Ca­tech. 5. mystag. Epiph. in [...] Operis contra Haer haer 75. Chrys hom. 41. in 1. ad Cor. Ter­ [...]ll l. de corona milit. Cyprian l 1. Epist. 9. Ambr. l. 2. Epist. 8. [...] Faustinum, Hieron Epist. ad Pamma [...]h. August. de cura pro [...]rtuis, c. 1. & in Enchirid. cap. 110. in proofe of Pur­ [...]atory; I will here content my selfe with ar­guments two or three, drawne from Rea­ [...]on, which are in my iudgment of sufficient [...]orce, for the beliefe of this dogmaticall [...]oint. The first Argument then may be this: There are ceraaine Ʋeniall Sinnes (as is pro­ [...]ed out of S. Iames c. 1. and 1. Cor. 3. which [...]e worthy only of temporall punishment; But it may so fortune, that a Man may de­part out of this life with such Sinnes not ex­piated: But it is not intelligible, how an idle [...]ord (for example) should out of its owne Nature deserue the perpetuall hate of God, [Page 258] and sempiternall flames. The second Rea­son; When Sinners are reconciled to God, the whole temporall punishment is not euer remitted with the Sinne; Thus though God remitted to Dauid his Sinne (in 2. Reg. 12.) yet for temporall castigation he punished him with the death of his Sonne. But it may so fall out, that a man hath not fully satis­fyed at the hower of his death for his tem­porall punishment; therefore it necessarily followeth, that there is a place of Purgatory, wherein all temporall punishment is to be suffered. The third reason. We see that of those, who depart this life, some are very good and vertuous; others very euill and wicked; others againe are reasonably good, and reasonably euill. Now, from hence, euen by the force of Reason, we may con­clude, that there is after this Life eternall punishments for those which be extremely wicked, and eternall rewards for the very good and pious; and then by proportion and analogy temporall punishments (& by them a passage to Eternall rewards) for those, who are but reasonably good, and reasonably euill. Neither standeth it with Gods iustice, and goodnes, that a most ver­tuous man through his whole life, dying, & also another man dying, who hath commit­ted many veniall Sinnes vnsatisfyed, or hath only the guilt and eternal punishment of many great mortall Sinnes forgiuen, without any temporall satisfaction at all [Page 259] for them made, should both indifferently enioy immediatly after their departure out of this life, the same reward of Glory and Eternity. The last reason may be this: That opinion which taketh away Purgatory, is most pernicious, and therefore it cannot be true: For it maketh men slouthfull in auoy­ding Sinne, and doing of good works (as elswhere is intimated.) For who is persua­ded, that there is no Purgatory, but that all sinnes are presently abolished by death in those who dye with true fayth, may thus reason with himselfe; To what end do I labour in fasting, Prayer, Continency, Almesdeeds? Why do I depriue my selfe of pleasures, seeing at my [...]eath all my Sinnes, whether they be many or few, shall at once be cancelled? But who belie­ueth that besides Hell, there is a most horri­ble fyar of Purgatory; and that what in this [...]fe is not washed away by due works of Penance, shall in that fyar be purged; will be far more diligent, and cautelous in lea­ding of his life.