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 bookes (a) (a) Ofiand in Epic. Cent. 4. p. 299. are denied by the Lutherans . Now the reason of this Thesis , or Proposition 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 Bishop (b) (b) In 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 , (c) (c) In his answ. to M. Reynolds ●efut . p. 2● & 23. and other of our Aduersaries do reiect the former bookes of the Old Testament ) 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 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 writeth (d) (d) L. 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 (e) (e) 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. (f) (f) Contra Duraeum . l. 5. p. 300. & K●mpu . in his Exam. part . 1. p. ●4 . Whitakers and others , obiect against the Epistles of Ignatius , that (g) (g) Dial. ● Theodore● , and (h) (h) Dial. 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 Epistles . Wherto I answere : First , that the Auncient (i) (i) By 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 , that (k) (k) Euseb. 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 obiecteth (l) (l) Iewell in his rep●y , pag. 10. Chrysostomes Masse prayeth for Pope Nicolas , who was Pope seuerall hundred yeres after Chrysostome : that also it prayeth for the Emperour Alexius , who liued in like manner many ages after Chrysostome . These are but friuolous Cauils . For in all ould Lyturgies , or Bookes of Common 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 vpon him about the sixt hower . Therefore , whereas our Aduersaryes vpon the former ground of incertainty of Mens writings , do in like sort seek to impugne S. Peters being at Rome , because diuers Historiographers do not agree of the time of his coming to Rome , & his stay there ; we must content our selues in sobriety with acknowledging that receaued Axiome among 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 Protestants chiefe Argument is taken from the impossibility therof ; to wit , that God cannot performe all those points aboue nature , which are found therein . And is not this obiection borrowed from the Jewes , against Christ , giuing his body to eate , in these wordes : Quomodo (m) (m) Iohn 6. potest hic nobis carnem suam dare ad manducandum ? Againe : The Puritans ( especially ) condemne the confession of Sinnes to Man , vpon this ground , that only God can remit sinne . And do they not compart with the Iewes herein , demanding : Quis (n) (n) Marc. 1. potest dimittere peccata , nisi solus Deus ? And where it is vulgarly obiected by the ignorant , that man cannot remember all his sinnes to man ; therfore his Confession of them is imperfect , and maymed : I say by this reason , we should not confesse them to God , since we cannot number them to God ; no more then to man . Now to shew , how our Aduersaries in like manner borrow from the Iewes their Answers to our Catholike Arguments , one instance in place of many shall serue . We Catholikes in proofe of our Religion do vrge one chiefe Argument , drawne from Miracles , exhibited by God in warrant of the same . All which testimonies taken from the patration of infinite Miracles , recorded by both Ancient and Moderne Authours , our Aduersaries do euade , by stiling them : Antichristian (o) (o) 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 Diuell : how conspiring is this answere w●● the Answere of the Iewes , against the Mi●cles of Christ : Hie (p) (p) 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 (q) (q) Austin . l. 30. c. 4. contra Faust . Manich. the later dayes , (r) (r) 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 (s) (s) 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 〈◊〉 ●●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 (t) (t) Zuin. in Epist. Zuingli● . & Oecolamp l. 1. pag. 30. si piam mentem domi foueat , Christianus est , etiamsi Christum ignoret ; and hereupon Zwinglius particularly auerreth , that (u) (u) Zuin 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 by (x) (x) Gualter . in Apol pro Zuing. Gualter , (y) (y) ●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 , (z) (z) D. Whi●ak . contra Duraum pag. 168. Bucer in Script . Angl. p. 548. &c. and di●ers other learned Protestants ; all which men do hould our Catholike Doctrine far more probable , then the doctrine of the others , who only acknowledge a typicall presence of Christ in the Sacrament . Againe many moderate and learned Protestants (a) (a) In 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 (b) (b) M. ●ow●● in his considerat . Puritans are notorious , and manifest Schismatiks cut of from the Church of God . And againe : The Puritans (c) (c) 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 a (d) (d) Intitu●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 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 (e) (e) Luc. 14. & videte , quia spiritus carnem & ossa non habent , sicut me videtis habere ; Handle and see for a spirit hath not flesh and bones , as you see me to haue . To argue thus : Jt is felt and seene , Ergo , it is a body , is a good consequence , and this is the force of our Sauiours words : But ●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 body may be present , & yet neither seene , nor felt ; because God may hinder , that it shall not transmit any Species sensibiles to the sense of sight . Besides , it may be effected by diuine power , that a body may exist indiuisibly after the manner of a 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 : (f) (f) Math. ● . Luc. 1● . Non exies inde , donec reddas vltitaū quadrantem ; Thou sha●t not goe from thence , till thou repay the last farthing . From 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 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 shal be vnder his feet : So heere we only thus immediatly inferre : Thou shalt not goe from thence , till thou payest the last farthing ; Therefore the last farthing may be payed ; and consequently , that then thou shall goe from thence . This kind of vitious arguing might be instanced in diuers other passages of Scripture , impertinently vrged by our Aduersaries , and falsly 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 Protestants 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 , 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 Generall (g) (g) Concil. 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 Valentinian and Marcian ; of which their secon●ing herein peru●e the Councell of Calcedon (h) (h) 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 : (i) (i) Fulke in his answ. to a counterfeyte Cath. p. 35 The true Church decayed immediatly after the Apostles tymes , By these later Decrees a Religion confessed by its greatest Enemyes and particularly (k) (k) M. Napper thus confesseth , in his Treatise vpon the Reuelation p. 68. Betweene the yeares of Christ three hundred and 316. the Antichristian & Papisticall reigne began , reigning vniuersally without any debatable contradiction , one thouand two hundred and sixty yeares . M. Napper ) practised vniuersally throughout all Christendome , almost the space of the foresaid fourteene hundred years , & by the learneder sort of Protestants , granted to be sufficient (l) (l) That 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 , do (m) (m) Thus 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 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 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 happen . And the manifestation of the degrees is to be made by naming the time , & the Persons , when , and by whom , such or such a particular point of the Roman Religion was first sensibly introduced into the Church of Rome ; The which not any Protestant hitherto hath bene able to shew .

Animaduersion XI .

IT is Euident , that in the ancient times diuers Innouatours did rise , denying this or that Catholike Article ; as for example : The Doctrine of the reall presence was first denyed by certaine Heretikes in (n) (n) As witneseth Theod. Dial. 3. Ignatius his dayes , which Ignatius was scholler to the Apostles : The denyall of freewill taught by the Manichees , as (o) (o) Auctin l. de Haeres . cap. 46. Austin witnesseth , and therein condemneth them ; The like may be said of more then twenty articles of our Catholike Religion , denied by the ancient Heretikes , as els where in this Treatise is shewed . Now from hence I demonstratiuely conclude , that this deniall of the said Ca●h●●ike points in those ancient times doth necessarily imply , that the said Catholike points were affirmatiuely belieued generally taught , both in , and before the times . And thus through the old 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 ancient 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 (p) (p) So answeareth the Author of a Treatise entituled : of the perpetuall visibility and succession of the true Church in all ages . pa. 89. printed anno 1614. not need to ascend any higher then to Waldo , which otherwise is easy to make playne : thus leauing a thousand and one hundred yeares , without giuing any one Example of Protestants , 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 Protestant 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 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 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 , V● &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 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 (q) (q) 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 (r) (r) 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 (s) (s) 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 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 .