The doleful Fall OF ANDREW sal, A JESUIT OF THE FOURTH VOW, From the Roman Catholic Apostolic faith; Lamented by his Constant Friend: with an open rebuking of his Embracing the Confession, Contained in the XXXIX. Articles of the Church of England. Superiorum permissu. 1674. THE RECANTATION OF ANDREW sal, A JESUIT OF THE FOURTH VOW; (Who had taught Divinity Eighteen years in Spain) MADE IN S. JOHN'S Church in Cashel in IRELAND, Before the most reverend Father in GOD, THO: Lord Archbishop of that Diocese: MAY 17th. 1674. Attested by the Secretary of the said Arch Bishop. WHereas I Andrew sal, have been born and bred in the Communion of the Roman Catholic Church, followed a Religious life, and completed my courses of Philosophy and Divinity in Colleges of the Order of jesus in Spain, and was employed in teaching the said Faculties many years; I acknowledge, that since (by occasion of this Function) I applied myself to a stricter Inquiry and Examining of Matters: And by frequent reading of the Holy Scripture, Fathers, Councils, and Histories of the Church, my Knowledge was furthered, and my Judgement ripened: I begun to doubt of the Truth of several Articles, introduced by the use and authority of the Roman Church, repugnant to Human Reason, and not warranted by Divine Writ; as Transubstantiation, Indulgences, Purgatory, Worship of Images, etc. yet smothered my Scruples; partly fearing the severity of that Country against Opposers of their Tenets, partly amused with a Supposition, That the Church and Pope of Rome were infallible in their Decrees touching Faith, and so might stand with security to their Declarations. But having arrived in this Country, Disputed often and closely of Religion with several Persons, eminent in Learning and Integrity; but principally with the Most Reverend Father in God (and mine truly in Christ by the Gospel) His Grace Tho Lord Archbishop of Cashell, present; who mindful of the Duty of a good Pastor, did procure to bring into his Fold this Sheep, with unspeakable Constancy, and indefatigable Charity; suffering, for Six years of continual battery, my obstinate Resistance, until at last, by means of his solid Doctrine, and of the Example of his pious and upright Life (to the Glory of GOD be I permitted to say thus much here) the LORD was pleased to give me a more clear sight of the Errors I was in: yet a full Assent I delayed to give; partly fearing that the weakness I feeled may be of my Capacity, rather than of the Cause I maintained, partly frighted with the Confusion and Dangers I conceived might wait upon my deserting of the Romish Communion, and so betook myself to a most diligent study of the Case, leaving no stone unmoved, for to quiet the trouble of my Conscience, reading with indifferent Eyes the best Writers on both sides, and though I heartily wished, to find the Cause I hitherto maintained justified, for not to run into the terrible inconveniency which Human Considerations represented unto me in a Change; yet assisted by Divine Grace, and taking for Rule of my Actions, the Service and Will of God, and the Interest of Eternity, I resolved constantly to adhere unto the Party, which with better ground would render me secure of this higher Emolument. When being in these Considerations, suddenly issued out our Sovereign Lord the King's Proclamation for Banishing the Roman- Clergy: wherewith I saw myself betwixt two extremities, either to continue further in the Country with my Ambiguities, in disobedience to my Sovereign's Command, or to go into Spain, and there be forced to Preach and practise Doctrines my Conscience did not approve of; and so for a speedy Resolution, after earnest Prayer to God for the assistance of his Divine light, in so weighty a Matter, I penned down for better Consideration the Reasons I did hear, read, and conceive against. The RomishTenets Controverted, I did also carefully peruse, and seriously reflect upon the XXXIX. Articles, Canons, and Liturgy of the Church of England: and all considered well, I did conclude the Way of the Church of England to be safer for my Salvation, then that of the Roman Church. Wherefore I resolved to declare, as I do hereby seriously and in my heart, without any Equivocation or mental Reservation, in the presence of God and this Congregation, Declare, that I do give my full and free Assent to the XXXIX. Articles of the Church of England, for Holy and Wise, and grounded upon the infallible Word of God; acknowledging the Romishtenets against them to be false and superstitious, especially that of Transubstantiation, as forcing upon Christians a belief of monstrous Miracles, repugnant to Human Reason, and not grounded upon Divine testimony, nor necessary either for verifying Christ's Words in the Institution of this blessed Sacrament; or for the effects of it: Not for verifying the Words, whereas Christ saith in the like tenor, that He is a true Vine without real alteration either in his Person, or in the Vine; nor for the Effects of the Holy Sacrament, Christ being able to annex unto the Receiving of Bread and Wine, what spiritual Graces he pleaseth, without alteration of the Elements; as he doth afford the spiritual Grace of Regeneration in the Waters of Baptism, without alteration in the substance of the Water. And lest an Imagination of some temporal or sinistrous intention in this my Declaration, upon the present Conjuncture, may hinder the Spiritual benefit which Souls may reap by it, I have grave Testimonies to show, and did already show them to my renowned Lord the Archbishop's Grace, which assureth I did enjoy in Spain (and may now enjoy with more advantage, going thither upon the Account I was to go) such degree of Honour and Commodity, as possibly I may not expect elsewhere; so as looking upon a Voyage thither (continuing my former Profession) nothing occurred to my mind but Honour, Applause and Pleasure; and turning my eyes upon my present Resolutions, mountains of Crosses and Dangers did fright me: But in this perplexity I have chosen rather to suffer Crosses here, with satisfaction of Conscience, than to enjoy Honours that other way, accompanied with the tortures of a checking Conscience, and the unworthiness of a dissembling Life. Wherefore I humbly beseech your Grace, that I may be admitted into the Communion of this Church, and that I may be absolved for my so long continuance in Error, resisting the powerful Calling of God; which granted, I hope, by the Grace of Almighty God assisting me, that I shall never withdraw myself. For further confirmation of all this, I have hereunto subscribed my Name, ANDREW sal Copia vera Examinata eum Original. per me Carolum Robinson. THE AUTHOR TO THE READER. A Hundred to one, you'll be enquiring, who is the Author: but what need you care for that, can not you feed on a dish of partridges unless you know who killed them? there were many profitable Books written by Anonimi, let it satisfy you that I have reason to conceal my name. The substance of the work is the thing to be examined by you, to know the Author matters nothing. I desire not, that Athist●● read my writings, such, as 〈◊〉 not in God, can make no 〈◊〉 fit of Godly things; for my part I make more Esteem of a Pagan, that adores stocks, an● stones, thinking there is a Deit ● in them, then of A●hises. Ne●ther is it my aim tha● Maho metans or Jews read this work; the first not believing Christ to be the son of God, (though they hold him to be a holy Prophet and borne of a Virgin) the other believe not the Mesias is yet come whose Fathers Crucify'd him, when he was borne and came among them, and made Evident by wonders and miracles, that he was the true Son of God: and the now living Jews as blind and obstinate as their Fathers, tread their steps spitting on the Crucifix and whipping it in their Chambers, and stobbing with poyniards the H. Sacrament with horror and extreme Malice, whereof there are Many Authentic Histories. My wish is this Book be only read by Roman Catholics, and by Protestants; the first will likely be well satisfied with this my endeavours; and from the protestant reader I only pray, that he will be pleased with atention and without prejudging to read all, and after to speak with God alone about the state of his own Soul, and what Religion he will Choose for his eternal salvation. The argument I do not handle Scholastically conceiving not that the better way to have my sense rightly understood; I am for the way of fact declareing ingeniously what happened in England upon the coming in of both Religions; what kind of men were instrumental in bringing them in; what their manners, virtues or vices; who of them were of Sanctity, and who not; who of them wrought Miracles, which are Evident signs of true Religion, which was brought into all Kingdoms Countries and Provinces by Sanctity, and Miracles. I deny what sal falling from his faith (who gave me the occasion of writing) afirms, to wit. That the Roman Catholic Religion is repugnant to human reason. It were to make Religion fabulous and foolish, to say it is contrary to wisdom and reason, for what can be oppositt to wisdom and reason, but folly and fables? As Scripture (by which solely many Protestants will have Religion tried excluding tradition even Apostolical itself, though it be Verbum Dei non Scriptum) is the Word of God supernatural written in paper with the hands of his holy scribes by Revelation; so is Reason God's natural Word, and God's truth written by his own hand in our souls: Signatum est super nos Lumen vultus tui Domine. Doth not all this prove a great agreableness between Religion and reason, whereby is clearly evinced that Religion is not repugnant to human Reason. Have not Pagan Philosophers even by the light of reason without any other teaching perceived in many things what is honest, and what dishonest, what just, and what unjust, what virtue, what vice? this is that light in man's soul, which S. Basill calls: judicium quoddam naturale per Bas, homilia a●● populum. quod ab iniquis bona facile discerni●us. And S. Augustin accounted so much of reason, that he said: Recta ratio vertus est. And S. Aug. de util. Credendi Cap. 12. if calvin's Authority were worth any thing he says: Semen Religionis est in ment humana. But I pray you hear S. Paul telling you, the Philosophers were unexcusable for not having made the right use, they could, and should have made of the knowledge they had of Cod, by the light of reason. Because, saith Ad Rom. Cap. 1. he, whereas they knew God they have not glorified him as God, or given thanks: but are become vain in their cogitation and their foolish hart hath been darkened. How have these Philosophers known God? not by faith; but by the light of reason, and knowing him so, they should have (as the Apostle teaches) glorified him as God. I show in this Book the number of Catholic Arch-Bishops, that sat upon the Chair of Canterbury to have been sixty one; many of these have been nobly borne, and many of them very learned and virtuous. (twelve have been canonised saints. Your number of Protestant Arch-Bishops have not (as I think) been above six, as Parker, Whitgift, Grindal, Branckfort, Abots, Laud, and Sheldon, all of them lowly born, and as we hear meanly Learned, of their virtues we heard Little. And could those few and less learned and virtuous know more of God's verity, and holy will, than so many Eminent Catholic Arch-Bishops? what in God's name would make any man think so. You had fifty two Catholic Monarches of England Kings, and Queens. (I speak nothing here of seventy small Kings, when England was divided into seven Kingdoms) many of these have been of the Gallantest Princes in Christendom, as Egbert that first reduced England to a Monarchy, Ina, Edgar, Canut, William the conqueror, Henry the second, Edward the third, Henry the fifth, and Henry the seventh; many of them virtuous, and Godly Princes, and some of them acknowledged for Saints by all the Church of God: the Protestants have had but five in all, the first a Child of nine ye●ars (Edward the sixth) the second, a Woman (Queen Elisabeth) a Cruel a woman, who put to death Queen Mary of Scotland the present Kings great Grandmother (which was an open Murder and so Esteemed by all the world) as alsoe in the time of her reign 200. Priests and Religious men solely for their Religion; A woman drunken Ap●c. Cap. 17. of the blood of Saints, and of the blood of the martyrs of jesus. A woman, fit for Bravery then devotion; thee other three, King James a lerrned and wise Prince; his Son Charles, a sober and good King; the last our present Sovereign King Charles the second, of him let those speak that shall survive him. But certain it is, Protestant Historians will not prefer those Protestant Princes, in virtue, valour, glorious attempts, and magnificence to the Catholic Princes. To speak of both Religions, Catholic and Prorestant, and which of them is safest for salvation. I offer you here a remarkable reflection, and consideration, as thus; Ask of the Mahometan, the Jew, and of the Schismatic Christians, as the Ruthenians, Armenians, and all of the Greeck Church, yea and of the Lutherans, and Calvinists that disagree among themselves, which is the best and safest Religion; they will all say, after their own, the Roman is the safest, which is an Evident Jugment, that the Roman is the fafest of all, much like that the grave Judges gave for the Lacedæmonians, when all the Provinces of Greece claimed for the Palm and praise in the glorious victory they obtained against the Persians. Those excellent Judges, before whom the cause was brought, demanded of every one of them, whom they thought to have deserved best after themselves; and all answering, that the Lacedæmonians; the wise judges gave sentence, that indeed the Lacedæmonians had deserved best of all the praise and glory of all, in that victory. In the same kinde● and for the same reason the Romish Religion preferred by all after themselves, before all others, is realy to be preferred to all as the best and safest. I will here make an end, requesting you my protestant Reader to lay aside passion, and read the contents of this little work. (Sall's confutation) with as great diligence as you can for your own good; if you are a Zealous Protestant, you will do so, for of those I found many so great friends of truth, as they would change their own Religion, if they were once persuaded it were not true, and some of them I have known, that after diligent searching out for truth in Religion, and finding it, (where it was to be found) in the Roman Catholic Church, Embraced our Religion, and after all their life time bestowed sincerely all pains and care for the Conversion of their once Brothers in Protestanisme. I never esteemed, or loved men cold in their own Religion, (some I have known of that kind Catholics, and Protestants, who tuned their faith to the times, and worldly respects.) I have been acquainted with some zealous, learned Protestants and good moral men, with those I willingly conferred, and have been dear to some of them. One there was a Protestant Archdeacon of the Diocese I lived in, he had alsoe a temporal estate, and was Rector or parson of a great Parish of some thousands of souls, wherein I had care of the Catholic souls; of all those he had but a few to look unto, scarce a dozen besides his own family, the sharing between us was, that he had the flees, and I the flock, and so far we were from Envying one another, that we joyed in any thing, that happened well to each other: he was one of the best moral men I have ever known, a mild, courteous and merciful person. It was my good luck (and truly agreat pleasure) to have found an occasion of doing a good, and great service to one of his Infants after his death, in the first year of the wars, which I did (God is my witness) with all hearty willingness, and I have been informed that the Mother then at Dubblin, (a well bred Creature) hearing of my kindness to her Child said, that worthy Churchman, and my husband have much loved one another, and he hath showed his affection, by effect to the Child of the deceased: I pray God I may not die before finding an occasion of serving that friendly man, or some one of his Relations. I should be glad this little work of mine might fall into the hands of such Protestants, as my dear friend was. However it happens, I have this satisfaction, that my mind is to serve all men, of what Religion soever in the way of salvation; and even so courteous Reader Commending you to the protection of the Almighty. I remain sincerely your humble servant in Christ jesus N. N. The judgements, and Approbations of a venerable and learned Prelate, three Professors of Divinity, and a Licentiat, and Bachelor of the same Faculty, given of the Book entitled The Dolefull Fall of Andrew sal, etc. in their letters written to the Author thereof. Ad auctorem qui deploratissimum Saalis Jesuitae lapsum in Haeresim reparare voluit. ABsorptum me ac pane in tua sanpuinolentae Iphigeniae vulneribus consepultum gravissimus deploratissimusque illius perditissimi Saalu è Triumphali Societalie jesu curru lapsus excepit è que mei● maeroribu● in suir apuit admirationem: un●le tam praecipiti miserrimi viri casuni statim ind●●m, mutilatumque ment & animo esse continuo judicavi. Habet tamen infaelidissimus ille homuncio, quo a lapsu erigatur, sanetur, mentique readatur, medicam modo tuam, b●●mum misericordissime pati manum; propinatumque a te singularis medicaminis poculum, dum reliquiae anteacta vitae ei adhuc supersint, non refug● epotare stomacho velit▪ ausim affirmare nec fideli●rem nec expertiorem unquam reperiet medi●um; nec a quo praesentius maloque eradicando aptius propinetur Antidot●on●: in cajus confectione nullus quamvis expertissimus desiderare ullum. poterit ingrediens, quo deficiente ad Pristinam Sanitatem facilius redire posset ille usiser, quaerat ipse vel in caelo sursum vel inferno d● or sum, vel etiam retroacta scrutetur saecula; nullum suo perniciosissimo malo profligand● praestantius tu● porrigetur rem●dium adeoque ni ipse perditissimis malesuaedae animae tortoribus nuntium confestim mittat: conclamatum esse quis dubitet? sitque ita illius a seipso perditio. Tu sane vir desideriorum quidquid a quovis exspectare potuit Deo & proximo satisfacturus, executus es. hocque constanti tibi potetit esse solatio, quod ●leum, & operam non sis omnino perditurus: sat enim scio etiam adhuc ●astituris tuum profiturum Antidotum, & qua tu illud charitate confeceris, ●adem te ad triumphalem jesu eurrum, u●de nullus in posterum timendus est casus, e vehendum, duplicique proprià nempe & profligatissimo Saali destinanda de corandum coroua, Amen occinit Tuus tibi aeternum devinctus, P. O. D. 22. Apr. 1675. Most honoured Lord. I Have now at last to my own great satisfaction (notwithstanding many interruptions) exactly perused your Lordship's excellent book of a sorrowful subject, rightly entitled The Dolefid Fall of Audrew sal, and find it all along, worthy your Lordship's pen, it is learned, strong, convincing, and (which God certainly directed your hand to write) so powerfully moving, that it cannot but touch a harder heart, them this fallen sal carries in his breast, galled (no doubt) with anguish, torment, and affliction. Honoured Lord your zeal and pains spent upon this wretched Apostate will have an ample reward hereafter. I hmbly kiss your Lordsps. hands and am ever Most honoured Lord Your Lordsps. most sincere and faithful Servant E. W. 12. May 1675. The judgement of a Praelate of Eminent Dignity. My Lord, I Have read your Lordsps. Book which is undoubtedly an excellent good one, full of Piety and Learning sufficient to show any one their errors, and although it should have no effect on that perverse Soul, I doubt not but it will do good to many others. My Lord, Your Lordship's humble Servant P. H. N. DOcet nune experientia, quod olim m●nuit Apost●lus, Haeresim ut cancrum serper●. Inf●cit ill● subtili veneno, non tantùm vulgu● ignarum, sed etiam lectiora a Ecclesia membra, qu●postquam à reliquo corp●re pracisa sunt, pergunt ●tiamnum pestiferum virus spargare, qu● secum incautos in interitum trabunt. Sed pr●vida Dei cura novis mor●i●, nova etiam remedia opponit, suscitando spiritum ac zelum in viris Apostolicis, qui salutaribus scriptis ac monitis gliscenti errorum contagio strenuè obsistant. Hoc singulari Studio, atque industri●● pr●stat Author hujus operis, qui non tantum infami● Transfugae impia dogmata, fraudesque dissoluit, sed etiam primos Haeresum Architectos suis coloribus depingit, eorumque malas artes ac calumnias omnium oculis accuratè exponit, ●e porrò innocuum Christi gregem in fraeudem inducant. Hinc ego divinae gloriae, & animarum saluti oportunum fore ceuseo, si viri de sua Patria, & Ecclesia optime semper meriti, doctissima lucubrationes in publicam lucem pr●dea●t. Datum 27. Martii, 1675. J. C. S. Th. Professor. Illustrissime ac Rme. Dne. GRatias humillimè ago pro exemplari novi Operis impressi, quod Gratiae vestra munificentiâ cum litteri● ad me perv●nit. Quoad meum de illo judicium, non possum sanè non probare singularem Authoris zelum ac eruditionem, qui plurimas depromit folidas, pias, ac convincentes rationes, quibus non tantunt ille Apostata, sed quilibet non pertinacissimus ab errore ad veritatem, caecitat● ad lucem revocari posset et deberet. Munit quoque firmatque in futnrum ceteros Fideles, ne fallaci aliorum exemplo, et errore a primaevae Fidei firmitate abducantur. Praestat denique partes omnes veri et Apostolici Pastoris, praebendo ovibus Christi Sal vera Doctrinae et sapientiae, ne Salis infatuati corruptelâ inficiantur. Rogabo divinam bonitatem ut Ecclesiae su● tales pastores perpetu● prospiciat, et Gratiam vestram eidem diutistime conseruet. 2. Maji, 1675. Illustrissimae ac Rmae. Gratiae Tuae Servus in Christo humillimus R. A. Illustris. Reverendis. Dne. Recepi & perlegi Librum restrum contra Sallum Apostatam magna voluptate, opus doctnm & eximium. Invenient in eo sapientes & viri Docti multa quae in vasti● voluminibus praevie legerunt, & nonnulla plurimi, quae nunquam ante a viderunt. Plurae omitto quae in libri laude dicenda occurrunt. unum mihi summopere placet D. Vest: Ill●n. tam sepe uti●ipsorum Authorum Protestantico●um attestatione ad eorundem sequaciumque confusionem etc. Sum Illm. Dne. Illme: & Rererendssimae D. V. obsequentissimus famulus. 7. Maij, 1675. J. O. S. My ever honoured Lord. I find myself highly obliged for the gift you sent me your book against the Apostate Sall. You send the joseph of your old age to Egypt to recover your revolting brothers who exercise the fury of their Ignominious fall on their own persons by spiritual self murder in deserting the Army of the living God to assist the Goliath that upbraids him; the heavens I hope will plentifully pour down blessings on your endeavour to convert that persecuting Saul to a Penitene Paul, to turn that deformed Serpent into an Araons' rod, which may flourish by repentance and plentifully feed in the house of our heavenly Father Rather than a prodigal child in a starving condition in the desert of heresy. Live long therefore our faithful leremie to lament the common captivity, the pollution of our sometime Glorious temple, the destruction of sweet Zion, and the shameful flight of sal infatuatum, who after many years' travels desperately cast himself out of the ship (which can be tossed but never overcome by the storms of persecution without which there is no safety) into the bottomless gulf of perdition etc. Your Lordship's humble Servant J. O. D. 23'th April, 1675. Fugam Saalis a sancta fide, Sacroque; in quo vixit, ordine, damnant, redarguuntque Sanctus Ambrose & Tertullianus. MAgni periculi res est, si post Prophetarum Oracula, post Apostolorum Testimonia, post Martyrum vulnera, veterem fidem quasi novellam discutere praesumas, & post tam manifestos duces, in errore permaneas. Sanctus Ambrose de sanctis Nazario & Celso. Etiam de Olivae nucleo mitis & opimae, & necessariae asper Oleaster oritur: Etiam de papavere ficus gratissimae & suavissimae, ventosus & vanus Caprificus exsurgit. Tertull. de praescript. I. CHAPTER. A Distribution of the contents of this work. O Shall tell us what domineeringspirit● of Darkness, what black Tentation hath drawn you out of the house of God? O misguided soul! thou hast forsaken the Ark to drown thyself in the deluge: hearken unhappy man flying out of the Temple, hearken to God crying upon thee. Quid est, quod dilectus meus jerem. cap. 11. fecit in domo mea scellera multa? What is it that my beloved, hath in my House done much wickedness? as if God would say in a complaining way, what have I done to this man, that he is become so wicked and ungrateful? O sal Apostatans' a fide feetsts i● d●m● Deiscelerae mul●ae! First. what sin so abominable; as Abjuration of holy faith? which is a spiritual rebellion, a treason against heaven, a separation from God eternally, a declared war against the holy Trinity. Secondly. Deserting your faith, without which there is no salvation, you have damned your own soul for all Eternity; And what doth it pr●fit● Matt. cap. 16. a man, if he gain the whole world, and sustain the damage of his soul, or what permutation shall a man give for his soul. Thirdly. The scandal and occasion of sin, you have given to the Catholic People deserting them in time of trial and persecution, when they most needed constancy and good example in you and in all Churchmen of the Catholic Communion, is a sin crying to heaven against you. Woe be to the world by reason of scandal, and woe to that man by whom scandal cometh; doth not Christ himself say? Matt▪ cap. 18. He that shall scandalise one of those little ones, that believe in me; it is expedient to him, that a milston be hanged a bout his neck, and that he be drowned in the depth of the Sea. Shall read diligently the Scriptures, and you shall find no sin more forewarned, more forbidden, more detested, and more threatened than scandal, except Idolatry, woe be then to the Shall for having scandalised so many thousands, to whom you have before brooken the bread of life, and preached holy Doctrine; if but one of those shall forsake the Catholic Religion by your evil example, eternal woe will fall upon you: Thy error is a stumbling block and tentation to the plain simple People: In Ecclesia Dei Vincent. Lyri▪ nensis lib. ad▪ versus prophanas novitates Hares. cap. 1: 21. (saith a Father) tentatio est populi, error Magistri, & tanto major tentatio, quanto ips● esset doctior, qui peccar●t. In the Church of God the Error of the Master is a tentation to the People, and by so much greater is the tentation, by how much the Master, that gives the scandal, is the more learned. But my confidence is in amiable jesus, that he will in his mercy preserve those little ones, that know not so much as you (those innocent souls.) Tanquam f●umentum in area sua, ● qua tu Sall superbiae levis palea evolasti carens pondere fortitudinis in fide. As wheat in his Barnflower, out of which Shall like light chaff of pride thou hast flown away wanting the weight of fortitude in thy faith. Look well about you straying lost man, and consider what you have done: you have fled away from the Camp of Israel to the tents of Philistim; you have stained (as much as in you lay) the fame and renown of the Order of the Society of Jesus, you are the first of that Order, of our Country that ever fell: you have defamed your Nation, you have polluted the ●and of Saints, (qua hactenus carebal Monstris.) But such sliders' back, and Apostatas as you (and lately some others) will make our holy I land an Africa: you have in this your Apostasy despised the power of Almighty God; you have belied his truth; you have again Crucify'd J●sus; the Angels you have made angry; the Saints you have dishonoured; and men you have offended and scandalised. Dic crgo mihi jam Sall hominum miserri me, si non feceris scelera multa in domo Dei? But whither glorying and boasting in that which is your shame (your Apostasy) (so runs the rumour of you) whither will you turn your face▪ where will you hid yourself from the wrath of God? where can you find an azile of safety? who will defend you? who will take your part in the day of Extremity? you are become, (for which my hart is much grieved) lud●brium & fabula in g●ntibus. Do not say my words are bitter, it is your great sin against heaven makes me bitter and to quarrel with you; for my custom hath been all my life, pacem habere cum hominibus, & cum vitiis bellum: I follow S. Augustins' Rule: Diligere homines, & interficere errores, naturam amar●, & culpam odio habere, quia ea faedatur natura, quam homines amamus: So that my Anger against you at present is piety? and shall pray to be so understood in this whole tract or confutation of your flight from the Catholic side: for how can I be longer a friend, to him, that is become a declared Enemy to God and his Angels by a public Abjuration of holy faith? In the first place, the manner of of abjuring your Religion (under the Title of a Recantion etc.) is vile and infamous; could not you have performed this ungodly bussiness in that Arch-Bishops Chamber (a work of darkness should have been Smothered in silence and darkness) no, but you must have used a solemnity in fancy Ecclesiae Protestantic●, ro have many witnesses of your Ignominys; would any man become bankroote (a great infamy to a Merchant) Publish his mind to the world? If an incontinent woman should put out in the Marketplace a Declaration, that she was to make sale of her body, soul, and honour, would not all of that sex cry upon her, a shame upon the strumpet, cauté si non casté. This much to the Title, of what sal hath done, now to what was done, (the Uggly Abjuration) whereof much is to be said and spoken. 1. What drew sal out of God's House. 2. What guide led him the way. 3. Having forsaken the Catholic Religion, what Religion is he become of. 4. Who are the Doctors he hath parted with; and who they, he hath now embraced. 5. What Company hath he forsaken, and who are they he sticks unto. 6. A discussion upon some principal parts of the Recantation. 7. Certain advertisments to said Sall. 8. The Author's hearty Exhortation unto him for his speedy returning to his Mother the Roman Catholic Apostolic Church. Those points I will handle, as briefly as the Importance. Of the matter will require, and shall endeavour by God's blessing to give the pious and indifferent Reader all rational satisfaction. II. CHAPTFR. TO the first query. What drew sal Ad primum. out of God's House? He answers for himself, that he determined this change on a serious examen and ponderation, he had made upon the XXXIX. Articles of the Confession of the Church of England, for the safety he found in them for salvation; hear himself speak in his Recantation. After earnest prayer (saith he) to God for the assistance of his Divine light in so weighty a matter, I penned down for better consideration the reasons I did hear, read, and conceive against the Romish tenets controverted; I did alsoe carfully peruse, and seriously reflect upon the XXXIX. Articles, Canons, and liturgy of the Church of England, to be safer for my salvation, then that of the Roman Church. You see gentle Reader this man pretended fear of his salvation, if he remained in the Catholic Communion, and past to that of the Protestant Religion, for the Divine Doctrine, and satisfaction he found (as he says) in the XXXIX. Articles of the English Confession. Truly Shall I took you for a better Devine then to have changed so rashly, and unlearnedly the party you professed formerly to be of, for any light, truth, or sanctity, could be found in said XXXIX. Articles (I mean those of them different from the Catholck Religion.) One of these Articles (vigesimus secundus. Cui titulus est de Purgatorio) runs thus. Romana Doctrina de Purgatorio, Indulgentiis, Veneratione, Adora●ione, taem Imaginum, quam Reliquiarum, ut & de invocatione Sanctorum est absurda, & inaniter inventa, nec ulla Scripturae authoritate nititur, sed potius Dei verb● repugnat. That is to say: The Roman Doctrine of Purgatory, Indulgences, Veneration, and Adoration as well of Images, as of Relics, as alsoe of the Invocation of Saints is absurd, and vainly invented, nor is it grounded upon any Authority of Scripture, but is rather repugnant to the Word of God. Shall this is a false profane, heretical Article of thy new Chosen faith. Whereas the Worship of Images and Relics, (we Catholics, do Worship, but not adore Images and Relics.) The Doctrine of Purgatory, Indulgences, and the Invocation of Saints is warranted by Scripture, and Apostolical Tradition, and hath been from age to age, from the very time of the Apostles maintained, taught and defended by ancient Fathers and Doctors, Nominatim the four most famous of the Church, Gregory, Ambros, Augustin, and Jerom, as alsoe by the general Counsels, and the continual practice, and use of the holy Church: and those who opposed themselves to those tenets and to the Doctrine, derived touching them, have been condemned in all times as Heretics; Ergo this Article, you Embrace for a Theorem, and principle of faith (for so it is in the English Church) is an heresy, and you an heretic, and so I must esteem you to be. If it were my purpose to sift and examine one by one such of these XXXIX. Articles, as are different from the Catholic Doctrine, I should not be in great trouble to prove them to be, (what indeed they are) false and heretical: but that is done to my hand by a pious learned person, bred in the Protestant Religion, and for a long time a zealous defender of said XXXIX. Articles; but after a long and due Examination of the substance of them, he refuted them so substantially, as to this day no man of the Church of England hath answered him: I observe in this place, that this Gentleman spent a great deal of time in deliberation (about seven years) before Adjuring said XXXIX. Articles, which he once believed, (as you do now Shall) as Articles of faith, which belief and Doctrine he sucked from his Cradle; much more time I say, he had bestowed, and deliberation in quitting them, than you have done in deserting the Catholic Religion, and its holy Communion, in which you were bred and your parents before you, which can not be spoken but to your shame and infamy: The light and grace God gave to Mr. White (the Gentleman I speak of) led him out of Babylon in to jerusalem; and you without great musing on the weightiest matter, can ever concern you, the damnation, or salvation of your soul are fled from jerusalem to Babylon. The Title of Mr. Whites Book. Schismatis Anglicani redargutio Authore Alexandro White ex eodem Schismate per Dei gratiam ad fidem Catholicam Converso. Viro, qui coripientem dura cervice contemnet, repentinus ei superreniet interitus, & cam Sanitas non sequetur Proverb. cap. 29. Lovani typis Jeronimi Nempaei 1661. This Book, Shall if you have it not already, you will find with some of the Priests there. Such is my opinion, and of the Divines of my side of the sound substance of this Book, and the Reasons, and Arguments, and Authoritys of Scripture, Apostolical Tradition, Counsels and Fathers he produceth, that I presume without all vanity to give a Challenge on the behalf of Verity and the Roman Catholic Church, to you, and to the Protestant Archbishop of Cashell, I say, I give a Challenge to you both, and all that Profess the XXXIX. Articles in the three Kingdoms, to make answer to this Book; This is not a Thrasonical defiance, such as Mr. jewel, Bell, and others, Protestant Divines made to all the Catholics in the world of disputing with them about Religion (but the place of disputing must have been in England, they being sure the state would not allow thereof) this Challenge is only for answering this Book, wherein Mr. White hath destroyed the Babel tower of your XXXIX. Articles, which you will never build up again; This man's ark hath cast down your Dagon; he hath impeached your new English Creed (the XXXIX. Articles) of a treason against heaven and verity. I pray you Shall if you have any memory as yet left of me, peruse seriously & sedato animo this learned Book, one of two effects it will have; that either it will convert you, or confound you. Now if your Archbishop, and you, and the rest of your Divines shall refuse this Challenge, do not vapour hereafter, of the light Doctrine and Sanctity of your XXXIX. Articles, nor of your own mastership in Devinity for 18. years in Spain. My Reader you have heard Shall tell why he went out of the Catholic Church; But S. Augustin gives another kind of answer wherefore such men go a way from us. Habent (says the Saint) calumnias suas August. Tom. 8. in Psal. 118. Conseio● 26. 1 Haeretici, habent & Scisma●ici, quos omnes superbia de membrorum Christi compage proecidit. When men begin highly to prize their own learning and to censure and contemn the Doctors of Holy Church, general Counsels, and even the high Priest himself (the Pope) in matters of Religion (as sal hath now done) and to interpret Scriptures according to their own brain and fancy, then swelling with vanity they break out of the pales of the Church. Nature is strong in such kind of men, and grace weak; and so they easily fall into sin. Quia quod Creatura peccare non possit, habet ex bono gratiae, non ex conditione nature: Poor sal this presumption hath pulled you out of the Temple, yea periit ipse Angelus superbia tumidus, & propria potestatis delectatione corruptus; this hath been, and is your disease: Smooth the matter the best you can, pride will be found one of the greatest motives of your departure from us. III. CHAPTER. What Guide led sal out of the Ad secundum House of God? it was likely the private Spirit of Protestanisme, a kind of Serpent, that with hissing whispers infects the brains of curious men, this spirit hath much helped to lose the man. Doctor Whitaker esteemed agreat Devine in the English Church defines this private spirit to be an inward In Contro▪ 1. q. 5. C. 3. contrae Bellarum. persuasion of the truth from the Holy Ghost, in the secret Closet of the believers hart. Shall with this deceiving guide you made your fatal Transmigration from our side; I would feign know where in Scripture or the ancient Fathers did Whitaker find a ground for such a definition of his private Spirit, he found it no where, and therefore likely he made it in a dream. This Spirit hath not been known to the ancient Fathers, and Doctors of the Church, for full fiftien ages they heard nothing of it, nor do any of us claim it; it is only a privilege of your Church, a pleasant Imagination, that makes your people mad. Exempli Gratia. A Protestant, with whom I conferred about Religion some years past, told me in plain terms, he needed no light or assistance from Saint Augustin, or Saint Paul himself for to understand Scriptures, being certain jesus, who redeemed his soul, would have a care, that he should not err in expounding of Scripture or any thing that touched his salvation; I demanded from him▪ could he prove by Scripture, he had that infaliable spirit or sacred light, he answered he could, and cited that place of David. Signatum Psal. 4. est super nos Lumen vultis tui Domine. The light of thy Countenance O Lord is signed upon us. I told him that Lumen was commonly expounded to be ipsa ratio, by which man is the image of God, as he might read in the Book of Genesis, and that by this light man was in his nature distinguished from a brute, and that a Turck and a Pagan alsoe had this light as well as he, and by a good consequence had an infallible private spirit of expounding Scriptures as well as he. I alsoe assured him that his own Divines would tell him the light understood by David was no other than reason, which is the image of God, whereto we are created like, which was fixed in our understanding, that we may see and know, there is a God, that aught to be served, adored, and loved, and that he will reward his servants. Next, said I, 'tis absurdity to say, that a Pagan which denys Scriptures, should have a spirit to expound the Scriptures, which follows from your opinion. But this and all I could say, could draw no other answer from the man, then that he was sure he had himself from God an infallible spirit of rightly understanding the Scripture. In which he walked Religiously according to Doctor Whitak●rs definition of the private Spirit. We Catholics, that have nothing to do with this private Spirit, do firmly believe, God hath given a special Grace, and infallible Spirit of expounding the Scripture, and defining Theorems of faith to general Counsels assembled together in the Holy Ghost; (Vbi duo vel tres congregati sunt in nomine meo, ibi ero in medio illorum.) That likewise the Pope hath this infallible Spirit, quando loquitur ex Cathedra; but private men, be they ever so great Saints or learned, we do not allow this infallibility unto them, though we doubt not, but the Doctors of the Church, who submitts themselves in all to the Church are specially assisted by the Holy Ghost in interpreting the word of God. The pride of this private Spirit makes Protestant's to make no account of the ancient Fathers and Doctors, nor of general Counsels, or any definition or determination of the Church; Ex. G. the second Counsel of Nice defines the Doctrine of Tradition in this manner. Si quu Traditionem Ecclesiae sive scripto, sive consuetudine valentem non curaverit, anathema sit. The private spirit of Doctor Whitaker spurning at this Council said. General Counsels may err. Behold one Doctor of the English Church doth blast with a breath, all the authority and credit of this general Council: Tell me sal is not this a Spirit of pride in Doctor Whitaker a little Pigmy contesting with so many tale Giants of Sanctity and learning, all the Biphops, and great Doctors of that famous Council? If we produce the Authority of Fathers, and Saints excellently learned, as Cyprian, Gregory, Ambross, jerom, Augustin and others, behold the Father of Protestanisme, your prime Doctor Luther (whom your Church terms a holy man and the Hely-as of Germany) speaks resolutly. God's Word is above all, the Divine Majesty makes for me, in so much, as I regard not, if a thousaad Augustins, and as many Cyprians stood against me. Was this man in his senses, Luth. Tom. 2 contra Henricum Regem Angliae. when he vapered in this kind? but how did Luther prove the divine Majesty made for him? by no other means, but by his private infallible spirit, which he supposed (though by Scripture he could not prove it) he himself had, and those Saints had it not. See now Shall if you are happy in having Luther a monster of sin with his private Spirit on your side, and Cyprian, Augustin, and the rest of holy Doctors against you, whom you have forsaken to stick unto Luther. By this private Spirit you Protestant Domineer over all sorts of men, interpreting Scripture as you please, and who interprets otherwise, be they universities, Doctors, Fathers, Counsels, yea and the very high Bishop of old Rome himself, all err; and why so? because they have not the private Spirit of Protestanisme: what a ridiculous thing this is, even Common reason teacheth us. By this private Spirit you Protestants admit for Canonical Scriptures all you please, and you declare Apocryphal what you please; by this Spirit you take what Traditions you please, and by the same reject what you please: by this Spirit you discanon the Books of the Maccabees, Ecclesiasticus, and others, those said Books have been acknowledge S. Aug. in doct. Christ. l. 2 c. 8. Can. 47. for Canonical by Saint Augustin, and the third Council of afric. You will doubtless tell me, that your chiefest Doctors Luther and Calvin had this infallible Spirit in expounding the Scriptures, and yet they give quite contrary interpretations, of one and the same passage of Scripture, as this: Hoc est Corpus meum. Luther understands Matt. cap. 26. that Text Secundum Litteram, and says it is so of faith to be understood, and condemns for Heretics the Sacramentariant, Swinglians, and Calvinistes, who understand that place figuratively. Luther hath this saying Englished; I do Luth. Ep. ad Har vagium Tom. 7. Witt: f 380. & art 28. contra Lovanienses Tom. 2. Witt. f. 503. protest before God and the world, that I do not agree with them (the Sacramentaries) nor ever will, while the world standeth, but will have my hands clear from thee blood of those sheep which these Heretics do drive from Christ, deceive and kill. And again in the same place: Cursed be the Concord and Charity of Sacramentaryes for ever, and ever to all Eternity. Luther he understands the above cited place literally, and positively affirms, that the body and blood of Christ is realy, and substantially in the Sacrament of the Altar. (He likewise affirms (but erroneously) that bread is there with the body of Christ: Calvin takes a quite Contrary way, and affirms positively the Body and blood of Christ is not realy and substantially in the Sacrament but figuratively, see as he expounds this Text: Hoc est Corpus meum, thus. Hac est figura Corporis mei: now what is more different than the Body of Christ to be realy in the Sacrament, and the Body of Christ not to be realy in the Sacrament: Shall reconcile the best you can these two great Doctors of your Church, for plain reason tells us, if the Spirit of one of them be true, the other must be a lying Spirit. And those are the men, these Monsters of incontinency and pride covered with all sort of vices, are the Doctors and Masters you have now chosen. Seeing then this private lying Spirit approves of expounding Scripture at will and pleasure, allowing only such exposition of God's Word, as sorts well to the supporting of their own errors; seeing it tramples all Authority, of Counsels, Fathers, and Doctors, who expounded God's Word differently from the Protestant Church; seeing it engenders, contrariety in Doctrine, even in the injoyers thereof, (as was now showed in Luther and Calvin) through each man's misconstruction of Scripture: To conclude seeing the exorbitancy, pride and petulancy of this Spirit is such, that it expects, that all men should receive from it (as from a second Moses) the Tables of our Evangelicall Law; I pray sit down and saddly consider what you have done in following this pestiperous Spirit, and wandering with it have separated yourself from your holy Mother the Church. iv CHAPTER. BEfore resolving any thing upon this Ad tertum. quere (to wit, of what Religion is Shall become having forsaken the Catholic Religion. I must tell you he hath been weakly armed against the evil temptation that overcame him, he hath not been a tale strong oak resisting the storm sathan raised against him, but a wavering reed without strength or stay: he stood not stiffly upon the Rock of Peter, but yielded without fight; Tempore tentationis recessit: hearken weak pusilanimus Shall to old Tertulian telling you; Quod Hereses apud Tertul. prescrip. cap. 2. eos multum valeant, qui infide non valent. That is, that Heresies are strong against those, who are not strong in their faith: To vanquish a coward, that makes no resistance is but a small Glory and Victory for a Champion, the tentation that mastered you, was like to such a Champion, Illa tentatio vicit te, non quia non potuit ipsa vinci & repelli, sed quia tu, qui victus es, nullarum virium fuisti. That tentation mastered you not because the tentation was strong, and could not be vanquished, but because you, that was vanquished, was of no force or resolution. Tertulian speaks much to the same purpose in those terms: Hereses de quorundam infirmitatibus habent, quod valeant, non valentes si bene valentes fidem incurrant. That is to say, Hereses take their force from the weakeness of some, but would have no force if they encountered men strong in faith, You have been indeed cast down, because you would not stand and fight, for I dare affirm there are hundreds of simple honest lay-men Catholics borne in Ireland, would have rather suffered torments and death itself, then abjure their faith as you have done, for that they would have made good use of the Grace God hath given them, as you have not done, but like a languishing man hast yielded to that black▪ temptation, over which they would have triumphed: It was exellently said of the formentioned Tertulians: Nemo saepiens est nisi fidelis, nemo major nisi Christianus, nemo Christianus, nisi qui usque ad finem perseveraverit: Behold this Sage Father holds no man wise, but a man strong in his faiih, no man great or noble but a Christian, no man a Christian, but he that continues stout and faithful to God in Combatts and temtations, and more especially when the storm of persecution rises; upon this trial you fainted and forsook your Master, and your Religion, and now of what Religion I beseech you are you? I am, say you, a Protestant, a true Child of the Church of England; but of what Sect or kind of Protestants are you, is a new Queer, for under this Notion of Protestant, pass Lutherans, Calvinist, Moderate, and Rigid, Swinglians, Anabaptists, Phanaticts, or the last Sect, which calls themselves Quakers. Shall I speak my mind to you, having gone out of the Roman Catholic Church, and quit the faith therein professed, all along from the Apostles times till this day, you are of no Religion; for all the rest is but Paganism, Judaysme, and Heresy. This assertion is evident out of the great Doctor of Nations in his Epistle to the Ephesians where he says plainly: Vnus Dominus, una Fidos, unum Baptisma, Ad Ephes. cap. 4. One Lord, one Faith, one Baptism. Ergo there are not two faiths to be saved in, but one only, and that the Roman Catholic Faith; that no man can be saved without this sole only faith Saint Paul teacheth clearly in his Epistle to the Hebrews as thus. Sine fide autem imposibele est placere Deo, the words following give evidently the (reason) Credere enim eportet accedentem ad Deum, Epist. ad Hebr. cap. 11. quia est & inquirentibus se remunerator sit. But without faith it is impossible to please God, for he that cometh to God, must believe that he is, and is a rewarder to them that seek him. That the Roman Catholic Faith, is that only true faith, wherein men are to be saved, is evidently confirmed, for that it is taught and defended only in the Roman Catholic Church, which hath the true signs and properties of a true Church, for that she is one only, and can not be many; that she is visible; and visibly dispersed over the whole world, and therefore Catholic and Universal; that she is infallible and can not be deceived, nor deceive, depending in her Doctrine upon the infallible Revelation of God, being assisted with Christ's promise of the perpetual presence of the Holy Ghost with her, and consequently can never fail or fall into error; that she containeth not only the good, or the elect in this life, but alsoe divers wicked members, as the barn doth both wheat and chaff; that likewise she hath continued perpetually visible from Christ to our days by manifest Successions of Popes and Bishops, known to the world, and shall so to the end; that there is no hope of salvation out of this Church, and without this Faith, though aman live otherwise never so well, or give never so much Alms, or give even his blood, or suffer never so much for Christ his name. We know there are some that say, and hold, that Catholics and Protestants can be saved each in his own Religion; But that is a desperate Opinion, and the refuge of a very Careless Conscience, if not void of all faith: No Catholic is of this mind, they are only Protestants that say so, for we Catholics hold with the Fathers of the Church, that salvation is only, (as before was said) to be found in the Catholic Church, among others Saint Irenaeus and Tertulian near the Apostles time, and after them Epiphanius, Theodoret, and Saint Augustin, do specially treat of this matter. The reason is evident, in as much as Catholics, and Protestants do disagree in substantial Articles and Theorems of Christian faith, their disagreements being known to be in above a hundred points great and small; partly about the Godhead of Christ; his Church, head, members, and Authority thereof in his descent to hell; remission of sins; all which are Articles of the common Creed; partly about the Sacraments both of their nature, number, force, and efficacy; about the Real Presence, the effect of Baptism, external Sacrifices, Purgatory, and the Invocation of Saints, praying for the dead, faith and works, manner of Justification, and the like. All which are known to be very substantial points. It is therefore very absurd, and plainly tending to a secret kind of Atheism, to uphold the Catholic and Protestant Religion do not differ in substantial points; and the difference being supposed (as it must be) it is an Heresy to hold the Catholics and Protestants may be saved each in his own Religion and Profession; but Catholics can be saved in theirs, which can not be said of the Protestant and his for being out of the Ark, Debet perire (as Saint Jerom says) regnante deluvio. Consider therefore sal having departed out of the Catholic Church, what Eternity you may wait for, an Eternity of Flames, darkness and inconsolable lamentation, Vbi ignis & Sulphur, & spiritus procellarum pars calicis eorum: this shall be your inheritance. I must confess learned men, unless careless, are not so easily entrapped by Heretics; for all this I see with all your Mastership of Philosophy, and Divinity in spain you have been deluded and circumvented by the Protestant Archbishop of Cashel, who likely is not an unlearned man; he hath not been careless in working your eternal ruin and undoeing, and it is usually the principal care of Heretics to pervert true believers as Tertulian doth excellently teach. Studium est (saith he) Heriticis Tert. d● praeser. cap. 42. sua variare, nostra subvertere; de verbi autem administratione quid dicam; cum hodie sit negotium illis, non Ethnices convertendi, sed nostros evertendi: hanc magis gloriam captant, si stantibus ruinam, non si jacentibus Elevationem operentur, quoniam & ipsum opus eorum non de suo proprio edeficio venit, sed de veritatis destructione; nostra suffodiunt, ut sua edificent. This Archbishop hath thrown you, that stood before in true faith and the way of Salvation; he hath done just according to what Tertulian tells you: Quod non sit negotium Hereticis Ethnicos convertends. That it is not the bussiness of Heretics to convert Ethnics, which is most true, and for the better satisfying you therein, inquire I beseech you of said Archbishop, if any of the English Protestants Divines, since the Subscribing and Establishment of the XXXIX. Articles in that Kingdom did ever pass into Japonia or to any other Province or part of the Indies, to give and spread the light of the Gospel (of which they boast so much themselves to be the true and only expounders and Preachers) to convert Heathens and Idolaters, you shall not I think find one. But of the French Nation two of the Geneva Minions and Ministers navigated into the French quarters possessed by them in the Indies, but lived so incontinently, and lewdly, and so disagreed among themselves in their principles, that one of them was forced to write to Beza of their fruitless progress in those parts, who answered him, it was not God's pleasure the word of God should be Evangelized by them to those blinded Idolaters, and so prayed them to return from their Mission, and leave that work to the jesuits whom he calleth Locusts, Beza's own words are: Neque vere nobis hic Beza dediversiis Ministrorum gradibus printed Londini CI●. 10 XCIIII. cap. 19 pag. 309. curiose inquirendum puto num ad omnes gentes pervenerint Apostoli nec etiam magnopere nobis de legatione ad remotissimas aliquas gentes laborandum, quam nobis domi & in propinquo sit satis superque, quod nos & Posteros exerceat, has igitur potius tam longinquas peregrinationes Lucustis illis etc. jesus Nomen ementientibus relinquamus etc. Neither are we (I think) to inquire very seriously whether the Apostles came to all Nations, nor are we to take great care of any Mission to every remote Nations, seeing we have at home, and near at hand that may exercise us and those that may come after us, therefore let us leave those foreign preregrinations to those Locusts that falsely bear the Name of jesus etc. Shall you may see how much Beza differed from the Apostolic zeal and Spirit in his uncharitable, and profane disclaim in all care of converting Heathen Nations to the Faith of Christ, leaving that (professedly) to the jesuits. This Resolution in him Dr. Saravia (a learned Calvinist) condemns for unchristian in these words. Responsionem hujusmodi a Domino Beza non expectabam, nec a quoquam Theologo, cui Ena●gelii Predicatio cordi sit, ut esse debet, &c adserere judico impium & ab omni Christiana Charitate alienum That is, I did not expect an answer of this nature from Mr. Beza, nor from any Divine, that takes to hart the preaching of the Gospel as he should have etc. And I judge it Impious and fare from Christian Charity to be of that Opinion. Saravia means Beza's Opinion. But of Catholic Divines and Missioners rightly ordered and sent by the Church of Rome, very many have gone into America, and other Provinces and Countries to denounce the word of God, and many of them have made great Conversions. for example, did not Saint Francis Xaverius the most glorious star of the Society of jesus convert so many thousand thousands of souls in I●ponia, and wherever he came? and therefore justly deserved the glorious Title and Name of Apostle of the Indies; are you not confounded in your soul when I name Saint Xaveriou, the true Spiritual Father in Christ by the Gospel of so many thousand thousands of Pagans (not such a Father in Christ as the Protestant Archbishop of Cashell whom to your eternal infamy you call your Father in Christ by the Gospel.) While you desert the Catholic Religion he professed, as alsoe the order; (of which both he and you sometimes have been members) this Saint did not hold for safe Articles of Salvation your XXXIX. Ariicles, he did not reject the Doctrine of Purgatory and Indulgences, and the Worship of Images and Relics, prayers to Saints, and for the dead, and the like, as you have shamefully to your eternal perdition done, he would have died for maintaining these Articles of Faith: will you in the mean time dare say Xav●rius is not a Saint, and Citizen of the triumphant jerusalem? if you deny he is a Saint; his Virtue and Miracles gives you the Lie; and if you venerate him for a Saint (as I think in your hart you do) you must grant he died in a true saving Faith, without which he could not be a Saint! what Faith? the Roman Catholic Apostolic, and therefore in the Roman Catholic Church, he is a Canonised Saint. Now granting him to be a Saint, Shall consider well if you have done wisely in forsaking the faith Xaverius a great Servant of God professed. Now Shall if you will be pleased to take a little pains in running over Doctor King Bishop of London's Legacy, or motius in Changing the Protestant Religion, and becoming Catholic, you will confess yourself to have committed a great and unexcusable folly in your Choice and Change in Religion, the rather that said Doctor King makes evident that your chiefest Doctors Luther and Calvin were Patrons of Arianism, which he proves thus: Is it not Vidi Enchirid precum Ann● 1541. confessed that Luther was so adverss to the blessed Trinity, that he would not brook this vers to stand in the Latanies, holy Trinity one God have mercy upon us, affirming the word Trinity to be a human Invention and to sound coldly; and hence it is that Luther in these ensuing words disgorgeth forth his poison against the most sacred Trinity: Anima mea odit OMOUSION; & optime exigerunt Ariani, ne vocem illam prophanam & novam regulis fidei statui liceret. That is: My soul even bated the word Homoousion, or consubstantialis; and the Arians justly urged, that this profane and new word should not be inserted within the rules or principles of our Faith. Now to Calvin, we do find (said Doctor King) Calvin to tread the steps of Luther in disallowing that former prayer; Holy Trinity one God have mercy upon us. For thus Calvin writeth: Precatio, sanctae Trinitas unus Deus miserere nostri mihi non In Epist. 2. ad Polonus de Trinitate pag. 700. placet, ac omnino Barbariem sapit. That is, that prayer holy Trinity one God have mercy upòn us pleaseth me not, for it wholly taste●h of Barbarism. Said Doctor King further teacheth in these motives; that foul dèceipts and sleights and falcifications are practised by Protestant writers; that your XXXIX. Articles of Protestancy are heresies; that true Miracles have been wrought for proof of the Catholic Religion, but never any for Protestancy; that there is unity in Catholic Religion, and disagreements in Protestancy; that the Doctrine of Catholic Religion tends directly to Virtue, of Protestancy to vice and liberty. When you shall attentively read this learned man's motius, why and wherefore he quitted the Protestant Religion and became Catholic, you must hold yourself for a mad man for having forsaken the Catholic Religion to become Protestant. The last motive (the 12. which is most to be considered of all, in order to safety) is that Salvation may be had in the Catholic Religion, even by the Confessions of Protestant Divines and Writers, (and likely some of them have signed the XXXIX. Articles) whence he Derives an undeniable Consequence, that the Catholic Religion is the safest: he discourseth to this purpose; both the sides and the learnedest of both the sides Confess and agree salvation can be obtained in the Roman Catholic Faith, that same faith which hath been professed and maintaned, by Popes, Catholic Bishops, and Catholic Congregations directed and governed by them in Spiritualibus; in Confirmation of which the Catholic Saints in our Littanies, are acknowledged for Saints by the Protestants; but all the Catholic side hold that Protestants cannot be saved in their Religion, (the Religion of the XXXIX. Articles.) Ergo (saith Doctor King) it is Wisdom and the safest way to Embrace the Catholic Religion, acknowledged by both sides, for the safest to Salvation. I will conclude this discourse in giving you Doctor Kings own words upon this subject (with which he concludes his book of motives) excellent persuading words. But here do present unto us, (saith Doctor King) two Porismata or resultancyes, out of the premises of this passage. The first, that all true reason persuadeth The 12 Motive pag. 165. 166. 167. me to implant and engraft myself in that Church, which I find to be ackowledged, for the true Church, promising salvation t● her members, even by her adversaries. For if I die Catholic (my life being agreeable thereto) both Catholics and Protestants warrants my S●lvation; but dying in the Faith of Protestancy, the Protestants alone (and this in honour of their own Religion) assure me of it, for there is never a learned Catholic writer in the world (an observation much to be weighed) who granteth, that a Protestant dying with a positive, settled, and coutumacious neglect of the Catholic Church and Faith, can be saved. This then being ●hus, shall I in so great a bussiness leave a certainty for an uncertainty? God forbidden. We Protestant's expeot to be believed in other our positions and Doctrines; why not then in this? Since then the Protestants do teach, that Catholics (so dying) are in state of Salvation, I am resolved, my brethren's write shall have that powerful Influence over me, as what themselves do heerin teach, I will (through God's Grace) put in Execution. And so my will shall become in this point, a ready and serviceable handmaid to their judgements. The second. The wrong, which we Protestants commit, in afflicting the Catholics, and in unnaturally be●rampling upon their dejected estates, only for matters of Religion. Alas! by our own Doctrine, they are neither Babylonians, nor Egyptians; both they and we being (as we teach) israelites; why then should Israel thus persecute Israel? Are we not become the gaze of Christendom, thus to fight without an Enemy? thus for Kindred to wound its own Kindred, yea often the Father the Son? so turning our own Swords into our own children's breasts; we still inciting his Majesty to greater severity (a Prince of his own Disposition, of the most benign, merciful, and commiserating nature, that the world at this day enjoys) and all this for the Catholics living in that Faith and Religion; in which ourselves teach, they may be saved; thus do we make the confessed hope of their Salvations to be the sole cause of their pressures and callamityes. Good God who would think, that Christians, the chiefest Articles of whose Faith are either reputed but as indifferencyes, or (which is more) believed for true Doctrine by their oppressors; whose Church is acknowledged to be the d D. Morton ubi supra. Church of God holding the foundation of the Gospel; the e M. Hooker ubi supra. family of jesus Christ; it being no several f M. Bunni ubi supra. Church from theirs, nor theirs from it; holding g D. Field ubi supra. a saving Profession of the truth in Christ; in which many h D. Covell with the other doctors ubi supra. dying are by their adversaries registered for most glorious Saints; Should never the less be persecuted by either Christians of their own Country (yea their own flesh) for their only persevering in the a foresaid Church, with Confiscation of goods, restraint of body, sometimes with sheeding of most innocent blood, and suffering a cruel death: Obstupecite (e) coeli super hoc, & portae ●jus desolamini vehementer. Hear now I will stay my pen, making this last motive, as a fitting Catastrophe for all: Since that Closure, (i) Hierem cap. 2. and end is warrantable enough, which evicteth from the ingenious Confessions of the most learned Protestants, that I may be saved in that Religion▪ wherein I am, resolved to die. I think Shall you can not meet with a stronger argument, than Doctor Kings unanswerable discourse, for bringing you backagaine to your Mother the Catholic Church. V CHAPTER▪ TO the fourth Quere. (Who are Ad quartum. the Doctors Shall parted from, and who those new ones he embraced) It is easily answered; he hath quit the four great Doctors of God's Church, holy Saints, Gregory, Ambrosse, Augustin, and Jerome, and all the ancient Fathers, and Catholic Doctors: how famous these four Doctors were, for great Sanctity, Learning and Authority, is sufficiently known over all the world: They have been the Lights, Pillars, Champions, and Ornaments of the Church, profound in humility, flaming with Charity, Conspicuous in their Conversation, sublime in their Comtemplation, zealous in converting Souls, and defending the House of God; they have been such, as Saint Paul desires God's Servants to be: Abnegantes impietatem, & secularia desideria, Ad Titum cap. 2. sobrié justé & pié viventet in hoc seculo, expectantes beatam spem & adventum Gloriae magni Dei, & salvatoris nostri Jesus Christ's. Cum quo jam triumphant in Caelo. That is, denying Impiety, and worldly desires, living soberly, justly, and Godly in this world, expecting the blessed hope of the great God, and our saviour jesus Christ; with whom they now triumph in heaven. What more glorious than Gregory, and what more humble than he set on the holy Chair of Peter; Noah less praised and honoured for flying and hiding himself from that highest Dignity on earth, then in enjoying it? Did the world see a more holy and stouter Bishop than Ambross? what Combats had he with Emperors, and potentates for Piety and Religion, and in all had the Victory. Soon after being consecrated conferring with the good Imperour Valentiniane the elder about great affairs of Church and Common Wealth, he complained in a grave speech, (for he was very eloquent) that Potentates in those days much oppressed the People, instigated thereunto by wicked members, that were about them; this worthy Emperor was no way offended with this Christian, and Priestly Liberty, but praising Ambross his Candid mind, said to him: Noveram prius hanc tuam Ambrosi libertatem, macte igitur vertute, age quod tui muneris est, cnra, ut res Christiana consistat incolumis, ut vetteris Religionis Disciplina incorrupta perseveret doce, quae amare, doce quae sugere debeamus. That is; Ambross, I knew your Liberty, take Courage, do what appertains to a good Bishop, have a care, that the great affair of Christians be safe and sound, that the Discipline of the ancient Religion persever untouched, teach us what we ought to love, and what to fly. O wise and Godly Emperor! thus began Ambross with a holy freedom and so persevered till his dying day. One of the greatest Combats he had for Religion, and the Glory of God was with justina the Empress a perverse Arrian, and a fervent protectrix of that Sect. This Lady after the death of her husband Valentinian (in whose life time she dared not declare herself to be what she was an Arrian) she began to belch out the poison within her and to afflict sharply Saint Ambrose. She furiously angry against the holy man for opposing himself to the Arrians resolved to have him banished, thinking by that means to pull down a strong Pillar of God's House and to raise up Arrianisme: she made account she was able to accomplish her wicked undertaking, her Son Valentinian the Emperor being young, and in her power and Disposition; to him she complained that Ambrose had contumeliously dishonoured her, here upon the young Emperor (who much loved his Mother) became incensed against the good Bishop, and commanded him (being there unto incited by his Mother, and others of that Religion) to come to court and dispute with some of the Arrians, but he refused to come, saying he would not honour obstinate Heretics with any conference or Disputation, they being obliged to believe as the Universal Church did, otherwise were liable to punishment according to the laws made against Heretics in that case; this denial being made, the Empress procured a peremptory command from her Son to Ambross, to deliver up a Basilica or great Church to the Arrians for their Communion, and a band of Soldiers (employed to that effect) were to bring him prisoner, if he refused it. The Saint was then praying God in the Church, and singing Psalms with his flock, the people though unarmed proffered to defend their Father, but he would have no resistance made (he was sure the Angels of God attending their Lord in the House of Prayer would defend him, and so it happened for the Souldery did not lay hands on him, but asked him with all mildness and humility in the Emperor's name a Church for the Arrians,) but he flattly denied what the Emperor demanded, and said he neither would, nor could deliver to the Empress God's inheritance, his Church to be polluted by Heretics, that in this matter he could not obey the Emperor, and that he feared not prison, or death itself in so good a quarrel: It was than he spoke that Divine and magnificent Language: Soluimus, quae sunt Caesaris, Caesari, & Ambr. Tom. 3. & 5. Epist, Oratin Auxentium de Basilicis tradendis▪ quae sunt Dei, Deo; tributum Caesaris est, non negatur, Ecclesiae Dei est, Caesari utique non debet addici, quia jus Caesaris esse non potest Dei Templum; quod cum honorificentia imparatoris nemo dictum potest negare, quid enim honorificentius, quam ut imperator Ecclesiae Filius esse dicatur? quod cum dicitur, sine peccato dicitur, cum gratia dicitur. That is▪ We have paid to Caesar, what was Caesar's, and to God, what was Gods; tribute is due to Caesar, it cannot be denied the Church is Gods, it can not be given to Caesar, because the Temple of God cannot be Caesar's right; which no man can deny is said with honour to Caesar. What is more commendable and honourable then for the Emperor to be called a Child of the Church, which is spoken, without sin, and without offence of Caesar, and with great Grace and respect. After this by a letter to his sister Marcellina he gave an ample account of what had passed in this bussiness, and said these words. Mandatur denique tradi Ambr. Tom. 3. E. L. Epist- 33. ad Marcelinam Sororem. Basilica, respondeo: nec mihi fas est tradere, nec tibi accipere imperator expedit, allegatur; imperatori licere omnia, ipsius esse universa, respondeo: noli te gravare Imperator, ut putes te in ea, quae Divina sunt imperiale aliquod jus habere, noli te extollere, sed si vis diutius imperare, esto Deo subditus, scriptum est, quae Dei, Deo; quae Caesaris, Casari. That is: It was commanded by Caesar a Church should be given up, I answer, I have no power O Emperor to give a way a Church, nor is it expedient for you to receive it. It is aleadged, all things are lawful to the Emperor, that all appertain to him. I answer: do not trouble yourself O Emperor, do not think you have any imperial right to those things that are Divine, do not extol yourself but if you have a mind to reign long, be subject and obedient to God: for it is written quae Dei, Deo; quae Caesaris, Caesari. What speech was ever spoken by a Bishop more sound and glorious then that of Saint Ambrose to Auxentious the Arrian: Imperator bonus intra Ecclesiam, non supra Ecclesiam est. That is, a good Emperor is within the Church, not above the Church. And after said to the Emperor himself: Domum-privati non potes jure temerare, Domum Dei existimas auferendam) You cannot rightly violate a private man's House, and do you think the House of God can be taken away? and said further: Ad Imperatorem pertinent Palatia, ad Sacerdotem Ecclesiae; publicorum tibi moenium jus Commissum est, non Sacrorum. That is: The Palaces appertain to the Emperor, Churches to the Priest. To thee O Emperor the right and defence of the wales of the City is committed, not of Churches, or holy Places. Saint Ambress his mind is clear and evident by his words, to wit, that he acknowledges the Emporour Lord of Palaces, and of the Wales of the City, but not of Churches, for he allowed no power or Jurisdiction to the Fmperour, over or in the Church. Shall you see how Ambrose by this undaunted generous answer denied to yield to the Emperor one Basilica or Church, for the Liturgy of the Arriaens the Empress being of that Religion, and you have joined in Communion and Religion with those Protestant Bishops and Clergymen, that made and signed the XXXIX. Articles, and delivered up to Queen Elizabeth all the Churches in England, and all eeclesiastical jurisdiction and power over themselves, and all the people; in Spiritualibus, which I am a shamed to write; with those I say, you have joined, denying to the Pope, (against all piety and reason) over that Kingdom and People all Spiritual Superiority, and therein you separate to your great shame from Saint Ambrose. The next conflict Ambross had, was with Maximus who had killed the young Prince Gracianus, the holy Bishop going to seek the body of the dead Prince, behaved himself like a noble and stout Prelate; he excommunicated the Tyrant for shedding Innocent blood, and commanded him to do severe penance for so cruel a Murder. After this, Ambrose had a great encounter with the Emperor Theodosious, which fell out in this manner. Theodosius, after defeating the Tyrant Eugenius, who was killed in the fight, (which victory he atributed to Saint Ambrosse's prayers and power with God) being transported with an implacable anger against the Citizens of Thessalonica for the death of one of his Courtiers slain by that People in a tumult; to revenge this man's death, he invited the People to the Spectacula, or usual pastimes in those days, and gave order to the armed Souldery to environ and Massacre the innocent multitude, without Distinction of Age or sex; there were slain by this bloody Edict seven thousand Souls. This butchery being ended the Emperor took his way for Milan, and thinking according to his ordinary custom to go to the Church, Saint Ambross with a Godly anger opposed himself, and denied him ingress giving him a severe reprehension in this kind. Quid (inquit) tentas Caesar? quid moliris? tune Domini Templum post tam Crudelem innocentium hominum stragem intrare audes? noli Caesar, noli Priorem iniquitatem tuam haec te-meritate augere; exhorresco, hoc tam immane facinus, & tuum gladium civium Innocentium, tam iniqua morte cruentnm videre non possum? Glamat (Caesar) de Terra ad Caelum contra te Sanguis innocentum. That is: What do you attempt Caesar? what are you about to do? do yond dare to enter God's Temple after so Cruel a Massacre of Innocent People? Caesar do not, do not augment the sin you have committed with this new Temerity; I abhor thy cruel Act, and I cannot endure to see your sword bloody with the unjust death of so many innocent Citizens: Caesar the blood of the Innocent Cries to heaven against you. What did the Emperor in this encounter, receeving so sharp a rebuke? he revered the reprehension and the liberty of the holy Bishop, and began to lament bitterly his great sin, and so retired to his Palace, not daring to enter the Church; I may in this place say: O Incomparabilem Pontisicis dignitatem! O Imperatoris pi●tatem insignem! Soon after came on the feast of the Nativity, when the Emperor much afflicted for his being kept out of the Church, sent Rufinus perfect of the Palace, to have the Excommunication taken of, this powerful Courtier made account the Saint would instantly yield, but the Bishop would not hear him, wherefore the Emperor wholly compunct and penitent, came in person to Ambrose, humbly demanding he would give him Entrance into the Church, on that holy Feast, that he● might partake of the joy the poorest men in the City enjoyed: but the Bishop said: Quid agis Caesar? quid poscis? num tam immane scelere tuo dignam penitudinem ostendisti? tuum est, (said Caesar) remedia dare, meum accipere, imper● quid fieri velis; non obsisto: hoc solum ambio, ut cum Deo meo in Gratiam redire possem. That is. What do you Caesar? what seek you from me? have you done condign penance for so great a sin? It is (said Caesar) your part to command and prescribe a remedy, and myno to receive the same: Command what you will have done, I shall not resist; this only I seek, that I may be reconciled to my God. Then Ambrose seeing and admiring Caesar's most Christian example in contrition and obedience received him into the Church with great joy of all the People. Was ever under the heavens a more noble and pious contention than this between Tbeodosius and Ambrose? I have enlarged myself a little longer, (though I hope not unprofitably) upon this rare History, and example of the zeal and fortitude of a good Bishopl, and of the piety and obedience of a good Emperor. Had we in this age but a few Ambroses, they would (I dare say) make the Church of God, and the Monarchy of the world more Godly, and happier than now they are. And how to Saint Augustin. Was there ever from the Creation of the world a more learned and humble man then this Saint? What Heresiarch in his time lifted up his head, that he did not refute and knock down? do not all learned men at this day draw from him, as from a Spring and Fountain all Wisdom and Learning? Who among men was a greater defender, of verity and the Church than he? What quantity of volumes and books hath he set forth to this effect? no● Doctor profounder, none more learned, nor more penetrating hard questions and difficultyes, in Scripture, Fathers, and Divinity than he, but in nothing more glorious then in his humble Books of Confessions. Are not you Shall confounded in your soul for parting from this great Catholic and most holy and learned Doctor, and adhering to those new unCatholick Bishops of England with their XXXIX. Articles (for the most part of them condemned Heresies) who have but the titulary name of Bishops, and no holy Order at all, and consequently cannot confer holy Orders on others, wherefore as was well observed by a late Author, the Church of England is no Church, because it wants Priest and Sacrifice. What shall I say now of holy Hierome, the great Oracle of the world for expounding Scriptures, to him from all Places, and Provinces, Fathers and learned men did write for clearing and resolving deep difficultyes, and obscure senses of the Scripture; who a greater Enemy to his body then this Saint? Who more mortified? what an austere life did he lead in the Wilderness of Syria? where he cried out in this Language. O quoties ego ipse in eremo constitutus, Epist: 22. ad Eustochium. & in illa vasta solitudine, quae exusta solis ardoribus, horridum Monachis prestat habitaculum, putabam me Roman is interest deliciis. Sedebam solus, quia amaritudine repletus eram. Horrebant sacco membra deformia, & squalida cutis situm Aethiopicae carnis obduxerat, quotidie lachrimae, quotidie gemitus, & si quando repugnantem somnus imminens oppresserat, nuda humo vix ossae harentia collidebam. De cibis verò & Ipotu taceo: cum etiam languentes Monachi aquae frigidae utantur, & coctum aliquid accepisse, luxuria sit. Ille igitur ego, qui ob gehennae metum tali me carceri ipse damnaveram, Scorpionum tantùm socius & ferarum, sapè choris intereram puellarum. Pallebant or a jejuniis, & mens desideriis aestuabat inifrigido corpore: & ante hominem sua jam carne praemortuuu●, fola libidinum incendia bulliebant. Itaque omni auxilio destitutus, ad Jesu jacebam pedes; rigabam lacbrimis: crine tergebam: & repugnantem carnem hebdomodarum inedia subjugabam. Non ●rubesco consiteri infelicit atis meae miseriaemquin potius plango me non esse, quod fuerim. Memini me clamantem, diem crebro junxisse cum nocte, nec prius à pectoris cessasse verberibus, quàm rediret, Domino increpante. tranquilitas. Ipsam quoque cellulam meam. quasi cogitationum mearum consciam, pertimescebam, & mihimet iratus & rigidus, solus deferta penetrabam. Sicubi concava vallium, aspera montium, rupium ptaerupta cernebam, ibi meae orationis locus, ibi illud miserrimae carnis ergastulum: & ut mihi testis est Dominus, post multas lachrimas, post coelo inhaerentes oculos, nonnunquam videbar mihi interesse agminibus Angelorum: & laetus gaudensque cantabam: post te, in odorem unguentorum tuorum curremus. That is. O how living and lamenting in the desert, and vast Wilderness, which scorched with the burning of the Son gives a horrible kind of dwelling to the Monks, and notwithstanding in my mind I was enjoying the delights of Rome: I sat alone replenished with bitterness. All the parts of my body covered with sackcloth gave me a kind of horror; and my withered skinn was black like the Flesh of an Ethiopian, nothing but tears and sighs day and night, and if sleep coming on did oppress me resisting it, I laid on the naked ground my bare bones hardly hanging together. I say nothing of my fare and drink, when Monks fainting and languishing used no other drink then cold water, and to eat any thing that was hit, or saw the fire, was among them esteemed a great delicacy and wantonness. I therefore, who for the fear of hell condemned myself to such a prison, companion only of Scorpions, and wild beasts, seemed to be in my thoughts present at the sporting, and dancing of the Ladies of Rome. My countenance was pale with fasting, and yet my mind in a cold body was flaming with burning desires of Concupiscence. In this anguish and lamentable Condition, destitute of all comfort I sat down at the feet of Crucify'd jesus, I watered them with tears, and dried them with my haure, and tamed the Rebellion of my Flesh with the want of fooding for many weeks. I am not ashamed to confess the misery of my unhappy Condition. I remember well, I have oft joined the day with the night weeping and crying to God, and knocking my breast with strokes and blows, until tranquillity and quiet returned, and that the Lord was pleased to give me ease in my Tentations. I feared my cell itself, lest it should have known my inward thoughts; and all alone angry and sever against myself, I penetrated the desert; there I beheld the depth of the valleys the asperity of the mountains, and the precipice of the high rocks, there was the place of my prayers, and the prison of my miserable Flesh, and as my Lord is my wittness, after many tears, and after my eyes being fixed upon heaven I thought sometimes I was present with Hosts of Angels, and joyfully I did cry to thee my God, I will run after thee, and after the odour, and smell of thy ointments. O Shall behold I present upon a Theatre great Jerome a mortified Monk of the desert, of austere Sanctity, Lean, Pale, and consumed with fasting and penance; bring you now to the view of the world the Doctors and Masters you have chosen, wanton gross vagabond Monks, running out of their Monasteryes with their nuns and wenches, and that having abandoned all Religious Authority, contemn and mock Jeroms Mortification; Let the world see thy great master Luther with his nun Chatharin Borin, as alsoe Buser, Peter Martyr, and Ochinus with their runaway nuns. And Calvin the Adulterer and Sodomyte, and Beza another Adulterer and Sodamyte with his maid Candida, and fair boy Audebertus, forget not Bale the Carmelite, with his lusty wench Dorathea, and many more of that kind. A shame he upon thee sal to forsake Jerome a man of God, an Angel of the Desert, and spectacle of Mortification, to join with those Monsters of Impurity; do you take this to be a sign of your Praedestination? As for Matter of Doctrine how different jeroni was from those you join with, you may learn by an excellent Epistle of his to Pope Damasus: the Saint being solicited in Syria by several Sects to join with them in Communion, writes thus to the foresaid Pope. Quanquam igitur tua me terreat magnitudo S. Ter. Epist. ad Damasum Papum de Apostas. invitat tamen humanitas, a Sacerdote victimam salutis, a Pastore presidium ovis flagito, ego nullum primum; nisi Christuns sequens beatitudini tue & Cathedrae Petri, communione consocior: supra illam Petrans aedificatam Ecclesiam scio, quicunque extra hanc domum agnum commoderit, Prophanus est, si quis in Area No non fuerit, peribit regnante deluv●o. And says in the end of the Epistle. Quamobrent abtestor beatitudinem tuam, per Crucifixum Mundi salutem, per Homousion Trinitatem ut mihi Epistolis tuis, sive tacendarum, sive dicendatum Hypostaseon detur Authoritas. You see here Shall a pure and rational Submission of this learned Doctor to Pope Damasus in Matters of Faith; what could be more humbly said by him, than those words. Ut mihi Epistolis tuis, sive tacendarum, five dicendarum Hypostaseon detur Authoritas. Was this his deference to Damasus (though a learned pope) for being a more subtle Fxpounder of the sense of Scripture than Jerome? No, but because that Damassus was sitting upon Saint Peter's Chair,,, ad quam error non habet accessum. Shall you see that Saint Jerome revered the Pope as the Fountain of all Spiritual juridiction under God, he recognyzed him as such, a head of God's House and Family, and you with your new Bishops and Clergy own and acknowledge King Charles, though a great Monarch, yet a pure layman. (Ad quem pertinet tantum jus maenium.) Supreme head of the Church of England in Ecclesiasticis; this is an express Article of your Faith (the XXXVII. of your XXXIX. Articles) wherein all Authority in Spiritual, and Ecclesiastical Matters and causes (properly apertaining to the Pope) is conferred on the Kings of England. Nicolaus Sanderus a famous Doctor N. Sanderus de Scismati. Anglieano lib. 3. Leges depotestate Regia in rebus Ecclesiasticis Anno 1. Elizabethe, Latae. of Divinity shows the latitude of this Usurpation out of the English Laws made in Parliament. Ita (inquit) habet lex: Omnia Privilegia, praeeminemiaes, praerogativae, superioritates spirituales, quae ab ulla potestate, vel humano, vel Ecclesiastice jure, haberi, aut exerceri possunt, quoad visitationem, correctionem, seu reformationem Cleritotius, seu quarumcunque personarum Ecclesiasticarum; ad cognitionem etiam ac punitionem omnium errorum, Haerefum, Schismatum, abusuam, etc. volumus in posterum, quod Regio Sceptro in perpetuum sint annexa. Decernimusque Reginam, suosque Haeredes, ac in regali dignitate Successores, habere, habiturosque efse deinceps, omnimodam potestatem nominandi & substituendi quoscunque voluerint, qui eorundem vice ac auctoritatate, candem Jurisdictionem Ecclefiastieam exerceant pro beneplacito suo; personas visitent; Harese, Schismata, errores & abusus castigent; aliudue quiduis juris vel potestatis exerceant, quod ab ull● unquam Ecclesiastico Magiftratu exerceri potuit aut oportuit. Decernitur item; ne clerus ad synodum ullam, aliorum quam Regiis literis & mandaris conveniat; neve ullum Canonem, Legem, Constitutionem Synodalem seu Provincialem, vel faciat, velexequatur, sine expresso Majestatis suae consensu & licentia hujusmodi Canones faciendi, promulgandi, vel exequendi sub poena carceris, & mulcta pro Reginae arbitrio Imponenda. Decernitur, ne quis exeat regnum, ditionesque suae Majestatis ad ullam Visitationem, Consilium, Conventum aut Congregationem, quae Religionis causa uspiam fiet; sed ur talia omnia, Regiâ auctoritate intra regnum fiant. Item, ne Episcopi, vel ullius Nominatione vel Electione, vel ulla Auctoritate aliâ quàm Regiâ creentur; neve jurisdictionem, potestatemque Episcopalem teneant aut exerteant, nisi ad beneplacitum Reginae; nec aliter nisi per ipsam, & a regali MAjestate derivatam auctoritatem. Such saith he is the Law: All Privileges, Prehemenensies, Prerogatives, Spiritual Superiorityes, which can be had or exercised from any power or any right human or eeclesiastical, as to Visitation. Correction, or Reformation of the whole Clergy, or of any eeclesiastical Persons whatsoever; to the knowing and punishing of all Errors, Heresies, Schism, Abuses, etc. We will hereafter, that they be annexed to the Royal Sceptre for ever. And we decree that the Queen, and her heirs and all her Successors in the Royal Dignity, have, and possess, and shall have hereafter all power of nominating and substituting whosoever they shall please, to exercise by their Authority and Order, and according to their good pleasure may exercise the same Ecclesiastical lurisdiction; that they visit persons; that they correct Heresies, Schisms, Errors, and Abuses; and that they exercise all right and power, which could or ought to be exercised and practised by any Ecclesiastical judge or Magistrate. It is determined and enacted; that the Clergy may not meet or assemble themselves in a Synod, otherwise, then by the Royal Letters, and Mandates; nor may they make any Canon, Law, Constitution, Synodall or Provincial, or execute any such, without the express Consent and allowance of her Majesty, and licence of making such Canons, and of promulgating, or putting them in Execution, and this under the penalty of imprisonment, and of fine, or mulct to be imposed according to the Queen's pleasure. It is further determined that none may part out of the Kingdom, and her Majesty's Dominions, to any Visitation, Council, Meeting or Congregation which shall be any where made for Matters of Religion; but that all such things be done within the Kingdom by Authority Royal. Likewise that Bishops be created by no other Nominatiou or Election, or any other Authority whatsoever, other then by Royal Authority; nor that they hold or exercise Episcopal jurisdiction and power, but only ad beneplacitum Reginae that is according to the Queen's good pleasure; and that they have no Authority but dependant of her, and derived from the Royal Majesty. Shall you see here all Spiritual and Ecclesiastical power and jurisdiction given by the Parliament to Queen Elizabeth, go now I pray you and read all the Annals and Church Histories of the world, and then tell me was ever any thing heard of in the World, more profane and impious, than men, that held themselves to be Bishops to agree with such a Parliament, and to hold for (an Article of Faith) a woman to be head of the Church, in Ecclesiasticis & Spiritualibus. Whereas Saint Paul commanded women should not so much as speak in the Church. Mulieres (saith Epist. 1. ad. Cor. cap. 14. the Apostle) in Ecclesiis taceant, non enim permittitur eis loqui, sed subditas esse, sicut & lex dicit: siquid autem volunt discere, domiviros suos interrogent. Turpe enim est Mulieri laqui in Ecclesia. That is: Let women hold their peace in the Church: for it is not permitted them to speak, but to be subject, as alsoe, the Law sayeth. If they will learn any thing, let them ask their husbands at home. For it is a foul thing for a woman to speak in the Church. The Apostle teacheth the same writing to Timothy: Mulier in silentio Epist. 1 adTim. cap. 2. diseat? cum omni subjectione. Docere autem Mulierinon permitlo, neque dominari in virum; sed esse in silentio. Let a woman learn in silence, with all subjection. But to teach I permit not unto a woman, nor to have Dominion over the man; but to be in silence. The Matter went quite otherwise in England after the XXXIX. Articles came in force, forasmuch as Bishops themselves could not speak in the Church without a woman's, (that is the Queen's Licence), nor exercise any power, jurisdiction or function Episcopal, which looks like a kind of abomination. Shall I see you are gone a way in Opinion with those Bishops and Clergy that reverenced to much that Queen, and loved women to much, and continency to little; Et idto prophanus factus es negans comedere agnum cum Sancto jeronimo in Donio Dei, & eligens comedere cum impio Calvino extra Ecclesiam; renuis cum hoc Sancto in arca contineri, hinc miser peribis deluvio regnante. And therefore you are become profane and denying to eat the Paschall Lamb with holy Hierome in the House of God, and Choosing to eat the same with impious Calvin out of the Church, you deny to be in the ark with Saint Hierome wherefore miserable man you shall perish in the deluge. Shall I shall pray you to ponder maturely the important saying of Saint Augustin Disputare (saith the Saint) contra id quod totum per orbem frequentat Ecclesia, insolentissim. a in sania est. That is. To dispute against that which the Church holds over all the world, is a most insolent madness. You have done this in siding with the XXXIX. Articles, and opposing yourself to the four Saints, Doctors of the Church and to general Counsels and to the sense of the Church, and its definitions and determinations, wherefore sit down and consider well if a kind of madness hath not seized upon you. Gentle Reader, you see these ancient Fathers, and Doctors tells us clearly that sal hath deviated from the right way of settling himself in true Religion: the ready and sure way, (when he began to doubt) was not in reading many Authors, when one Contradicts, and impugns the other, nor of making notes of that kind he speaks of in his Recantation, for it is more easy to gather doubts, then dissolve or resolve them, it is more easy to rays up dust, then to lay it down again: the certain and infallible way of searching true Religion, and settling therein without all fluctuation and danger, is, that a man leave his own judgement, and rely upon the Authority of the Universal vissible Christian Church, (what private man or Doctor, be he ever so well learned or holy, is so wise as the whole Congregation of the Church?) as is commanded by Christ himself, I mean a Church descending from age to age, from the Apostles. For a public Direction in this to all, who are troubled about any dark question in matters of Faith. Saint Augustin gives a good Counsel to sal and all men, (the same he gave to Cresconius: Quisquis August. Lib. 1. contra. Crescon cap. 33. (said he) falli metuit hujus obscuritate questionis Ecclesiam de ea consulaet. That is, Who soever feareth to be deceived by the obscurity of this question, (wherabout we two do contend) let him go and ask the Church thereof. Saint Augustin must needs mean the Governors and the chief Pastors of the Church. We are to keep herein to the found Rule of old Tertulian, which if we do, we will not be deceived in Theorems, and Articles of believing: Caeterum Terrul. depraescript. cap. 28. (said he) quod apud multos unum invenitur, non est Erratum sed Traditum, audeat ergo aliquis dicere illos Errasse qui Tradiderunt. That is. That which is found one and the same with many, is not an error, but a Doctrine delivered from hand to hand, and who will dare say those have erred, that delivered this Doctrine. Shall look upon the Succession of Pastors in the Church from age to age, down from the Apostles, and your work is surely done, for in that Church you have true Faith: for defect of such Succession Tertullian provoked the Heretics to prove their descent: Edant (said he) Heretici origines Ecclesiarum suarum, evoluant totum ordinem Eptscoporum suorum per Successionem ab initio decurrentem, ut primus Epsicopus aliquem ex Apostolis, vel Apostolicis viris, qui tamen cum Apostolis perseveraverit, babuerit Authorem & Antecessorem. Had sal examined the English Church according to this sure Rule of Tertulian he had never taken up a place among them. Having said so much of these four great Doctors of the Church, and their Virtues, let us now see what kind of men were the new Doctors Shall hath closed with; for comparing their lives, and manners with one another, we shall (according to that of the Philosopher unum quodque magis apparet contrario juxta si posito) be the better able to judge who were the true Dostors, chosen by God to teach the Doctrine of Salvation: who knows light, knows darkness, quia eadem est potentia cognoscitiva oppossitorum, unde visus, qui cognoscit lucem, cognoscit & tenebras. Let us therefore examine a little the Doctrine, lives, and manners of the new men Shall hath chosen for his Doctors and Masters. VI CHAPTER. Of the Doctrine and manners of Luther and some other principal Heretics. THe Description of their Lives and Proceed, who for an age and more under a fair pretence of Reformation have impugned our ancient and long before continued and universally professed Catholic Faith, (alas in many Provinces and Regions they have almost extinguished it) will be a necessary Instruction to shun such men, and abominate their Doctrine, and to contract no kind of amity with their Desciples and followers. God hath ever more, out of his Divine, and sweet Providence, chosen for Reformation of his Church (when decayed in Discipline or Doctrine) men in their lives, not dissolute or licentious, but austere and sanctified, such were Moses, Elias, and many of the old Patriarcks and Prophets, such the Apostles, and after them many Bishops and Apostolical men, all those brought in Faith, and chased out Idolatry by Virtue, Sanctity, and Miracles: Take great heed (sayeth our saviour) of false Prophets, etc. And againet do men gather grapes from Thorns? or Matth. cap. 7. figs of Thistles. Certainly Shall you could not gather grapes from those Thorns, nor figs from those Thistles you are fall'n in love with; they were other kind of men that God used to assume for sowing the seed of heavenly Doctrine, and teaching the Divine lesson of Salvation: he said not to Plagitious, wanton Monks and Priests running away with nun's, and wenches, (such as your new Apostles and Doctors were:) Euntes ergo docete emnes gentes: Baptizantes eos in Nomine Patris & Matt. cap. 28. Filii & Spiritu Sansti, docentes eos servare omnia quaecunque mandavi vobis, & ecce ego vobisoum sum omnibus diebus, usque ad consumationem seculi. That is: Going therefore teach ye all nations: Baptising them in the Name of the Father, and of the Son, and of the holy Ghost, teaching them to serve all things whatsoever I have commanded you, and behold I am with you all days, even to the consummation of the World. These words our saviour spoke to the eleven Deciples in the mount, holy and sanctify'd men chosen by God to enlight and sanctify the World. This charge of converting Souls requires (in its own Nature) by all means men of Virtue and Integrity; Quiae Sancta Sanctè tractanda & a Sanctis: If those great reformers, which keep agreat noys in the world, (they vapour much of a justifying faith but of good works they have no care quite against Saint Paul's sentiment, Who would have, that they which believe be careful to excel Epist. ad Tit. cap. 3. in good works.) If those reformers (I say) have been virtuous and mortifyd men, we here are to examine, and shall begin with Luther, the Father of Protestanisme and principal Doctor of the Church of England; who is most highly praised, and esteemed generally by Lutherans and Calvinists through all the Provinces and Countries they have infected; they all reverenced Luther, as being sent by God, as the light of the Gospel, and Doctrine Evangelicall: Bishop jewel a chief pillar of Protestanisme in jewel in his defence of the Apolog. printed 1571. MrFox Act. and Mon. printed 1563. England, called Luther a most excellent man, sent from God to lighten the whole World in the middle of darkness; Mr. Fox likewise (esteemed in England for a holy man and a Church Historian) said, it pleased the Lord to reform and reedify the desolate Ruins of his Religion by the industry of Martin Luther, sent, and set up by the mighty spirit of God; And Mr. Whittaker agreat Devine of the English Church said of Luther: We reverence Luther as a Father, and the Lutherans and Swinglians our very dear brethren● in Whit. in his Answ. to the Tenth reason of Ed. Campian printed 1566. Centur 25. printed 1604. l. 4. c. 1. p. 490. Initio. Christ. Other Protestant Authors go much further in his praises. Osiander a famous Protestant writer saith thus: Natus est hoc anno 1483. Incomparabilis vir Dei piae memoriae D. D. Martinus Lutherus Islebicae in Saxonia, per quem Deus noster Germaniae Evangelii Lucem restauravit. That is: Luther, that in comparable man of God of pious memory was borne in the year 1483. at Islib in Saxony, by whom our Lord hath restored to Germany the light of the Gospel. Others call Luther the Elias, conductor, and Chariot of Israel to be reverenced most after Christ and Saint Paul, and accordingly he was honoured with this Verse: Christus habet primas, habeas tibi Paule secundas: At loca post illos proxima Luther habet. All of them affirm Luther's calling was extraordinary and immediately from God, but they were never able to show unto the World any Miracles he had wrought for confirmation of his mission, the usual mark of such as are extraordinary missioners of God. I will begin with the Doctrine of this chief Master, Elias, and trumpet of the Gospel as they name him. VII. CHAPTER. Of Luther's Doctrine. HIs Doctrine, which is the foundation of Protestancy, tends for the most part to Unchristian liberty, and the enervation of Virtue and Christian discipline. I'll set down here some points thereof which are wicked and scandalous. Thus than they lie: 1. That there is no sin but incredulity: Lib. de Capti. Babylon Cap. D. Bap. 'tis. Neither can a man damn himself, do what misschief he can, except he will refuse to believe. This Article alone opens a gate to all Impiety and bids good works a Dieu. 2. The Ten Commandments appertain Serm. de Moys. nothing to us, that is to say Christians. This is directly against our saviours Words; Sivis ad vitam ingredi serva Mandata. 3. It is a false opinion and to be abolished In prefat ad novum Testa. that there are four gospels: For the Gospel of John is only fair, true, and the principal Gospel. Luther saith this because the other three gospels speak much of good works: and must we discard three gospels for the word or Authority of this beast? 4. If the Wife will not, let the Maid Serm. de Matrimon. come. Is not this a strange abomination! 5. It is as necessary for every man to Lib. de votis conjng. & in Acert. Art. 16. have a wife, as it is to eat, drink, or sleep. What chaste ears can hear this abomination: how many thousand and thousands of holy men in Monasteryes and in the deserts, and in the world, have lived chaste and like Angels? wherefore it was well said by a certain Author: fortior est castitas hominum, sed felicior Angelorum. 6. Christ and Saint Paul did not Counsel, Lib. de votis Monasticis. but dessi●ade Virginity unto Christians. O Diabolically. 7. Matrimony i● more excellent than virginity. Lib. de votis Evang. Against all the Fathers, none would affirm this but a monster of incontinency. 8. All Christians are as holy, and as just, Sir A. de Trin. de B. Maria & comment. Epist. 1. Petr, as the Mother of God, and as the Apostles were. Comes not this Article and such impious words from the mouth of a man possessed by the Devil? Take more of Luther's Theorems. 1. That Free Will in Christians, is only Of Free William. a thing of name, and can cooperat nothing at all. 2. That the Adultery of David, and treason God's Cooperation to sin. Priesthood. of Judas was as much wrought by God, as the vocation of Paul. 3. That all Christians and Priests have equal Authority to absolve sins 4. That a woman or a Child or any Women may absolve. other Christian (receiving authority from men the Community) may as well absolve a man from his sins, as any Bishop, or the Pope himself. 5. Fides, & sine, & ante Charitatem 2. ad Galat. justificat. Et fides nisi fit sine ullis etiam minimis operibus non justifi●at, imo non est fides. That is: Faith without and before Charity doth justify. And faith unless it be, without even the least good work, doth not justify; nay, it is not faith. These dangerous and impious Theorems and Articles you may find gathered out of Luther's own works by Doctor Sanders, Puteolus, Goclaeus, Eckius, Bishop Fisher, Surius, Staphilus, and other writers. I will give you here Luther's opinion, that it was not lawful to fight against the Turks. In Epistola contra duo Mandata Imperialia. That is: In his Epistle against the two imperial Edicts: He purposely crosseth the Emperor's aid against the Turk, saying: Oro cunctos pios Christianos, ne ullo modo sequantur vel in militiam ire vel dare aliquid contra Turcas, etc. That is, I beseech all Godly Christians that they follow not by any means the Emperor in the war nor contribute any thing against the Turcks, &c, And he says elsewhere: liberè animum meum aperiam, hoc aperte Luth. in determine. Doctorum Paris. Impres, Norimberg 1625. de me praedico, quod tam invitus Turcam gladio impeterem, quam Christianum fratrem. That is: That I may freely speak my mind, I say openly, that I would as unwillingly strike a Turck with my sword as a Christian brother. By this opinion to the Turks, he was so grateful to them, that the Turkish Emperor (to the great shame of Luther hearing thereof) demanded the Christian Ambassador how old Luther See Belforest in cosmog. lib: 2. c. 7. col. 579. was, and wished him younger, promising to be his good Lord. Some of the above mentioned points of Luther, when the Author of the defence of the Censure had proved at large, one by one to be the true Doctrines See this plainly reported by Manlius Luther's own Scholar in loc. commu. pag. 639. and verifiable out of Luther's own Books, than he proceedeth to this sound Conclusion and Consideration thereon. That if a Christian man can not damn himself by any sin unless he will refuse to believe: If to keep Virginity, and resist the pleasures of the flesh, be neither much commendable, (for that marriage is fare better) nor profitable, nor possible; for so much as a wife is as necessary as meat, drink, or sleep: and further yet, when a man hath taken a wife, he may upon causes lie with her sister, or with the next of her kind: and if these will be obstinate, he may take the maid instead of the Mistress, and with all this, may be not withstanding as holy and just as ever was Peter, or Paul, or the Mother of Christ: If all this be true, (as Martin Luther warranteth us) who can complain (saith the defence of the Censure) of the hard way to heaven? who can say the Gate is straight, as Christ our Saviour did? If these things be so, are not they great fools that mortify their bodies austerely, fasting and praying? Christ our Saviour said: Regnum Caelorum vim patitur, & violenti rapiunt illud. But Luther says that saying of Christ is but a fable, for so much as by only believing you are as holy as the blessed Virgin the Mother of our Saviour for according to his Articles of Justification by faith only, he holds fasting, praying and good works have no influence upon Salvation. But nothing of Luther's Doctrine is more impious and abominable, than his abolishing the Mass upon a conference he had with the Devil, to whom in the end he yielded: This made Mr. Walsingham a prudent man, in his Search into matters of Religion, say to Doctor Downham (who much praised Luther for a holy man) I alsoe esteemed Luther to have been a man of God, but now ● find him by what the Author of the defence of the Censure says, to have been a very bad man, and to have opposed himself against the Church of Rome by instigation of the Devil himself, with whom he had much conference as is proved out of his own works. And surely Sir (saith he to Doctor Downham) I think it concerneth me to be of some better faith, and Religion, than such as should have the original and beginning from the Devil; for what concord can there be between Christ and Belial, light, and darkness? Luther himself sets forth his conference with the Devil in these words. Contigit me sub mediam noctem subito expergefieri, Luth. Tom. 7. Wlte. pridted anno 1558. ubi Satan mecum caepit ejusmodi Disputationem; audi inquit Luthere Doctor perdocte, etc. That is. It happened (saith Luther) upon a certain time lib. de Eissa privata etc. unct. Sacerde fol. 228 that I was suddenly awaked about midnight, than Satan began this Disputation with me, saying: Hearken right learned Doctor Luther. (Nosti te quindecim annis Caelebrasse Missas privatas penè quotidie, etc.) Thou knowest, thou hast celebrated private Mass, for the space of fifteen years, almost every day, what if such Masses were horrible Idolatry? What if Christ his body and blood were not present there, but that thou only didst a dor● Bread and Wine? Whereunto I answered (saith Luther) that I was an anointed Priest, received Unction, and Consecration from a Bishop and did all these things as from the Commandment and Obedience of my Elders, why then should I not consecrate? There passed after other arguments of Satan against the Mass, and Luther's replies, and among others, Luther said that he celebrated Mass in the intention and faith of the Church, and that the Church did rightly believe and think: But (saith Luther) Sataen è contra fortius & vehementius instans, age, prome ubi Scriptum est, etc. That is: Satan urging and replying more vehemently, said, go toe show me where it is written that an ungodly and unbelieving man may consecreate in the faith, and intention of the Church (where hath God taught or commanded this?) To which interogations and arguments of the Devil, Luther confessing that he could not answer, did yield in all points here touched by him, except in only one, which was against the real presence. It is remarkable that the divines of Hospinian in bis Histir. Sacram, part. 2. printed Tiguri 1612. fol. 20. Wittenbargh publishing their reasons of abrogating the Mass, delivered the very same reasons and arguments that the Devil brought against the Mass in his conference with Luther, and among the rest this argument. Confugiebatis ad Mariam & Sanctos, illi erant mediatores inter vos & Christum, sic erepta est gloria Christo. That is. You ran to Mary and the Saints these were the mediators between you and Christ and so glory, and honour is taken away from Christ. Here you see gentle reader that Luther yielding to the Devil's reasons and arguments abolished the Mass, and that the Wittenberg Divines have made use of these arguments made by Satan, and that Luther himself afterwards used the same arguments against the Catholics: And as Mr. Walsingham says in his search into matters of Religion, that the same Articles are now held in England; namely against the Mass, against the Ordination and Consecration of Priests, against the Real Presence, against Private Receiving, and Communicating, about the Faith of the Church, about honouring and invocation of our Lady, and other Saints: And what is yet more marvellous to me here, is that the Devil alleged such arguments against Papists Religion, in favour of Protestants, as though he had loved the Protestant Religion, and hated that of the Catholics, which they would say, is a good sign, that the Catholic Religion is the truth. And realy the Catholics in all reason ought to think so. Now let any man think with himself of what spirit a man so conversant with the Devil was, (who says) Diabolus frequentius, & propius mihi condormit, Incollo. Mensal. Germ. Edit. fol. 281 quam mea Catharina. That is: That the Devil doth sleep with me offtener and nearer unto me, than my own Catharin, that is to say, my own wife Catharin Boren) or could write any thing of true Religion and Piety: and how dangerous a point it were for a man to rely much upon him, that was so beset with contrary Spirits and Devils. For as the Spirit of Christ can not but persuade, good things, and true Doctrine: So cannot the Spirit of the Devil but persuade bad things, and falls Doctrine, either openly, or covertly, for it is the Devil's function and profession to deceive all men, and lead them to damnation. The Matters of Luther's conference with the Devil falling out to be odious and shameful, sundry excuses are Cherke in his reply to the Censur printed 1581. Fulke in his treaeice against the defence os the Censure printed by Thomas, Thomas p. 234. Lavat. in his Hist, Sacra. printed Tiguri 1553. sol. 24. pretended in answer thereunto. Mr. Charke and Mr. Fulke do answer that by Luther's foresaid discourse of his Disputation had with the Devil, is meant only a spiritual fight in mind, and no bodily conference: Is it possible two Doctors of Divinity in the English Church would give so weak an excuse? did not Lavather himself confess it to have been an apparition Luther being awaked? did not Luther himself discribing his Disputation with the Devil say (as above:) Contigit me sub mediam noctem subito experge fieri. That is. It happened upon a certain time that I was suddenly a waked about midnight, than Satan began this Disputation with me, etc. and says further that the Devil speaking to him, he burst forth all in sweat, and that his hart began to tremble and leap, and said further: (Voce forti & grave utitur) The Devil hath a base and strong voice, etc. Doth he not further write and affirm how that Oecolampadius, Empser, and Luth. Tom. 7. Wit.. printed 1558, de Missa privata & vuct. Sacerd. fol. 230. others were slain with such horrible encounters? Will Fulk and Charke tell us, that the Devil killed Oecolampadius, Empser, and others in a temptation. But Mr. Sutlyffe? tells us, that Luther in his v discourse of this matter only declared his dream: What? but his dream? Mr. Sutlyffe? is there in Luther's whole discourse hereof, so much as but mention of any dream? Doth he not most directly to the contrary say: That he was first sudden awaked, and that then after Satan began the Disputation with him. Do men dream waking? again doth not Luther affirm of Empser and Oecolampadius to have been slain by such horrible encounters argue more than a dream? Are men I pray you slain by dreaming? Mr. Sutlyffe your answer is like a dream, and did you think to delude us in this manner so grossly with an untruth? VIII. CHAPTER. Of Luther's Pride, and contempt of the Fathers: and belying them. LVther says the name of free will Luth. in colloq Latin. cap. de libero arbitrio was most odious to all the Fathers: Nomen (saith he) Liberi Arbitrii Odiosissimum fuit Patribus. Which is a foul lie, for that no one thing is more frequent with all the Fathers than that man hath free will. Did not Saint Augustin S. Aug. in Lib. de libero arbitrio. Itorum de gra. tia & libero arbitrio Item in Lib. de Vera Relig. cap. 14. write against the Manicheans, who denied free will. The Saint asserts free will in many of his books. Among others he hath this special assertion: Est igitur liberum arbitrium, quod quisquis esse negaverit Catholicus non est. That is: There is free will, which who denys is not a Catholic. Doth not Saint Augustin expressly say in one of his Epistles: Valet liberum arbitrium ad opera bona, si Divinitus adjuvetur, quod fit humiliter petendo & faciendo. That is, Free will is able to do good works if it be devinely aided, which is done by humbly ask grace and making use thereof, Can there be a clearer expression of free will made then this. Again the Saint says: Lex jubere novit, Epist. 95. gratia juvare, nec lex juberet, nisi esset voluntas, nec gratia juvaret, si sat esset voluntas. That is: The law knows to command, and grace to help or assist. Nor would the law command if there were not a free will to be commanded, nor would grace help free will, if free will alone could work without grace. By this true Doctrine the pestiferous Calumnies of Luther are repulsed and confuted, to wit, his assertion that there is no free will, and that the name thereof is odious to the Fathers, and that the Papists teach a man may keep and fulfil the commandments by the proper forces of nature without God's grace. Papistae (saith he) docent posse hominem propriis naturae viribus, sine gratia Dei, mandata servare. That is: The Papists do teach that a man may keep the commandments of God, with the forces of nature without God's Grace. Which is manifestly contradicted by all the Fathers, and all Catholic Divines and Schools: Read Bellarmin Lib. 5. de gratia & libero arbitrio. Cap. 4. & 5. Read Coccius who setteth down this Article: That after the Fall of Adam, no man can do any thing, by the forces of nature, but hath need always of the help of God's Grace. And besides all Scriptures aleadged for the same, he citeth above an hundred Greeck and Latin writers that confirm the same. You see by this what a lying impostor Luther was in belying the Father's touching free will, and the need of God's Grace in doing any good work. There never lived an Heretic that more contemned the veneration and authority of holy Fathers, than this proud and wanton Monk. He falls upon Saint Hierome, a famous Doctor of the Church in this kind. Hierome Luth. in collo. Germ. cap. descriptis patrum. Iteus in collo. Latino cap. de Patribus Tom. 2. may be read for History, but as for faith, and true Religion, there is not one word to be found thereof in his writings. And again: Hierome doth treat indeed of Christ, but only in name: But of faith, hope, and charity, he saith nothing at all. O impudent, petulant, abominable Luther, that writ so intolerable a calumny against Holy Hierome. That Saint Hierome, who writ so many tomes, especially commentaries upon Saint Matthew, upon the Epistles to the Gallatians, Ephetians, and Titus, upon the Psalms, and some of the Prophets, that writ many holy works, that writ in a fair stile against Heretics, (Monsters and liars as Luther was,) as Vigilantius, Helvidius, Jovinianus, Montanus, and the like: See Bellarmin de Scriptoribus Ecclesiasticis ab anno Domini 300. ad annum 400. Where you shall find a great number of Books, and works Saint Hierome writ, and now can any man imagine, that Saint Hierome, that writ so many Godly things and especially against Heretics, And that there is not one word as Luther saeys to be found in his writings concerning faith and true Religion, and that the Saint doth treat of Christ but only in name: But of faith, hope, and Charity, he saith nothing at all. Will you hear Luther speaking of the Luth, Tom. 2. Witt. Anno 1551. Lib. de Servo Arbitr. pag. 434. Luth. in collo ' Cap. de Patribus Ecclesiae. ancient Fathers, and the most famous of them, who contradicted, his Protestant licentious Doctrine? first he impudently affirms all of them to have been blind, and most ignorant in Scriptures, and to have erred all their life tyme. Of sundry Fathers, in particular he speaks thus. In the writings of Hierome there is not a word of true faith in Christ and sound Religion. Tertulian is very superstitious. I have held Origen long since accursed of God. Of Chrisostome I make no account. Basill is of no worth, he is wholly a Monk, I weigh him not a hair. Cyprian is a weak Devine. He adds further that the Apology of his Scholar Philip Melancton doth farre● exceed all the Doctors of the Church, and even Augustin himself. Is not this a Luciferian pride in this Appostata to despise all the venerable Fathers in this kind; and yet this wicked Friar's authority and Doctrine, is the first foundation of Protestancy: let them look well to their Religion, I think they have need. As Luther abolished the Mass, and began his work of opposition to the Romish Church, by the conference and direction of Satan: so he endeavoured alsoe to prove that he took of Satan's spirit in his actions, and writings. We have now shown how scornfully he hath reviled the Fathers, let us now see how petulantely he abuses a great Monarch King Henry the eight. I talk (saith he to King Desen. p. 16. sol. 337. sol. 337 Heury) with a lying scurrile, covered with the title of a King, a Thomisticall brain, a clownish wit, a doltish head, a bugg, an hypocrite of the Thomists, most wicked, foolish and impudent Harry. This glorious King lieth stoutly like a King. And hear now must I deal not with ignorance and blockishness only, but with obstinate and impudent wickedness of this Harry: for he doth not How intolerable is this in a runegate Friar, only lie like a most vain scurre, but passeth a most wicked knave, in detorting of Scripture. See whether there be any spark in him of an honest man. Surely he is a chosen vessel of the Devil, I would to God pigs could speak, to judge between this Harry and me. But I will take asses that can speak. Judge you (ye Sophists of the Universityes of Paris, fol. 339 Lovan, and Cullen) what this Harry's Logic is worth. I am ashamed See the pride of an Apostata against three famous Vniversitys (Harry) of thy impudent forehead, which art no more a King now, but a sacrilegious thief against Christ's own words. I will feign here certain fools and madmen, to the end I may set out my King in his colours, and show that my bedlam King, doth pass all bedlamness it self. What need had I of such pigs to dispute with all? Thou liest in thy throat foolish, and sacrilegious King. This block my L. M. Harry hath taught together with his asses and pigs, and now he is mad and cryeth, and foameth at the mouth. Neither could I with all my strength make this miserable King, so filthy and abominable a spectacle to the world, as he by fury maketh himself. What harlot ever durst brag of her shame, as this most impudent mouth of his doth? This fool must have a Dictionary to learn what a Sacrifice is. Oh unhappy that I am, to be enforced to lose time with such monsters of folly, and cannot get a learned man to contend with me. So he. And I leave infinite dispilefull, slanderous, and scurrile words, which this impudent Apostata useth against his Majesty. And some care so dishonest, as I am ashamed to English them, as where he saith: Jus mihi erit Majestatem, Auglicam stercore fol. 333 conspergere. And again: Sit erg● fol. 337 mea haec generalis responsio ad omnes sentinas insulsissime hujus larvae. Again: Haec Luther's Spirit in railing speech. sunt robora nostra, adversus quae obmutescere coguntur Henrici, Thomistae, Papistae, & quicquid est faecis, sentinae, latrinae impiorum & sacrilegorum ejusmodi: sordes istae & labes hominum Tbomistae & Henrici, Sacrilegus Henricorum, & asinorum cultus, furor insulsissimorum asinonum, & Thomisticorum porcornm: os vestrae dominationis impurum & saecrilegum. And a hundred more like sentences. IX. CHAPTER. Of Luther's Incontinency. Luther after his conference with the Devil (having resolved to build upon this foundation the structure of his reformation) endeavoured by all means to gain to his side many Poets, Painters, Players, and Printers, to discredit with schoffing Ballets, Pamflets, Poems, and Pictures the Roman Religion (which until then had been called and esteemed the only Catholic and Apostolic) and to divulge his new Doctrine, amongst ignorant and vicious People. For the encouragement of dissolute Clergymen to join with him he taught (against the Doctrine and Practice of the whole Church, ever since the Apostles times) that Priests, and professed Monks and Nuns might lawfully marry, and were bound to do so. This liberty of marrying, and joining together Monks, and Nuns, with his principle of Justification by only faith, drew to him from sundrey parts of Europe incontinent Clargy-men, (all Monks and Nuns, that were weary of solitude and penance ran out of their Cloisters) some of the chiefest of those Apostatas weare Carolostadius, Arch-Diacon of Witimberg, Justus Ionas head of a College of Canon Regulars, Oecolampadius a Monk of Saint Brigitts Order, Zwinglius a Canon of Constance, Martin Bucer a Dominican Friar, Peter Martyr a Canon Regular, and some Augustin Friars of Luther's own Order, each of these having taken a wench were engaged in Lurhers' quarrel against the whole Church. And they so domineered with their dancing women and Nuns, and with the favour of the People given to all kind of liberty and dissolution, that they dared say: Omnia judicemus & reganemus. A word or two in particular of Luther's flaming incontinency. Few have ever matched him that way; (though we should compare Mahomet the Author of the Koran with him Luther would not yield to him in lust or dissolution.) Before his Apostasy from our Catholic Church during the time he was a young man and Monk, he lived Voyon upon the catalogue of the doctors printed 1598. pa. 180. in his Monastery, punishing his body with Mortification fasting and prayers, honoured the Pope out of mere Conscience, kept chastity, poverty, and obedience. So saith Simon de Voyon. And what soever (saith Luther) I did, I did it with a single hart, with good zeal, and for Luth. words upon the Galatians Englished in Cap. 1. fol 35. the glory of God, fearing grievously the last day, and desirous to be saved from the bottom of my hart. But after his revolt from the Church hearken to what he says, and his most barbarous speeches. Nothing (saith he) is more sweet or loving upon Earth then is the love of a woman if a man can obtain it. And again: He that In Prov. 31. v. 1. Lrth. Tom. 7. W ittemb. in Epi. ad W olsangum fol. 505 resolveth to be without a woman, let him lay aside from him the name of a man, making himself a plain Angel or Spirit: yet more. As it is not in my power, that I should be no man, so it is not in my power that I should be without a woman etc. In so much as he acknowledgeth himself to have been almost mad through the rage of lust, and desire of women: exclaiming out yet further and saying I am, burned with the great flame of my untamed flesh, etc. But saith he. It sufficeth that we have known the Riches of the Glory of God, the Lamb which taketh away the sins of the world, from him sin cannot draw us although we should commit fornication, or kill a thousand times in one day. In fine having left of prayer, and all Mortification for eight days together, at the last having cast of his Religious habit anno 1524. He did in a speedy acomplishment of his longing desire, marry even upon the sudden Catharin Bore (one of the nine Nuns that Leonard Keppen on the 7. day of Aprell 1523. brought to Wittenberg from the Monastery of Nimpisen) having in the evening invited to supper, Pomeran, Luke the Painter, and Apelles the Lawyer, he then so finished the abominable marriage for which by the most ancient and imperial Laws, soon after the time of Constantine the great, he should have lost his head. Jovinian the third Christian Emperor after Constantin Zozom. Histor. Lib 6. Cap. 3. fine. published this Edict. qui Sacratam Virginem vel ad nuptias contrahendas pellicere conaretur etc. Capitis supplicio mulctaretur. And the foresaid Law is yet extant. God. lib. de Episcopis & Clericis. Where it is said. Si quis non dicam rapere, sed tentare tantum, jungendi causa Matrimonii Sacratissimas Virgines ausus fuerit, capitale paena feriatur. Oziander and Melancton do attest Ozean. Centure 16. c. 36 pag. 29. Melan. in Epist. ad joac. Camer. de D. Lutheri conjugio this marriage of Luther. All wanton Monks and Priests ran after Luther. each one with a Nun or a wench; Martin Bucer a Dominican friar, and Bernardus Ochynus a Capuchin a complished the like Sacrilegious Marriage with two Nuns; Peter Martyr being a Canon Regular of the order of Saint Augustin married at Straesburgh Dame Catharin the lose Nun, that ran out of her Cloister of Metz in Lorraine: yea the Archbishop of Cullen began his Reformation with marrying a Nun. So writes Osiander: Interea (saith he) Osian. Centur. 16. L. 4 cap 18, pa. 984 Archiepiscopus Coloniensis Elector Gobardus Baro Truchesius Reformationem Religionis meditabatur; & Matrimonium Agneti, quae monialis fuerat, promisit, eamque tandem in uxorem duxit That is. The Archbishop Elector of Cullen, Baron Truches begun the Reformation of Religion, and promised to Marry Agnes that was a Nun, and at length Married her. See further there pag. 953. How revolted votaries the Protestant Bishops of England took wives, namely the ensuing. Hooper of Worcester: Barlowe of Chichester: Downham of Westchester: Story of Hereford: Barkaley of , and Wells, Coverdale of Exeter: who all of them were professed Monks; to whom might be added Sands of York, and Cranmer of Canterbury, (who still carried a woman about with him) with divers others all of them formerly Catholic Priests. One of the first that begun to live in England scandalously was john Bale of Norwicth a Carmalit Friar, taking to him his Dorothy a lusty wench, whom he called fidelissimam conjugem, this Friar was after made Bishop of Ossery in Ireland. Mark it well Shall how all these illuminated Doctors of your Protestant Religion, were declared Enemies to chastity, and profane breakers of their Vows, and began all of them the great work of Sanctifying the world, and reforming the Church, by marrying to Nuns and other dissolute women, without such Companions they could do nothing at all. Did the holy Missioners sent from the Sea of Rome Saint Patrick to convert the Idolaters of Ireland, Saint Austin the Benedictin the Pagans of England in the time of the Saxons, and other Saints to other Kingdoms to enlighten them, and chase away Idolatry: did (I say) these holy Missioners that brought in holy Religion by Miracles and Sanctity bring a long with them sacrilegious and naughty women to acomplish, the Conversion of Nations? Now good Shall sit down a little I pray you and ponder with yourself, if God, (a God of Piety and Sanctity) would send so wicked a man as Luther to denounce his word and Gospel to the world; a man, who by a conference with the Devil abolished the Mass, threw of his habit of Religion, and all modesty and virtue, married a professed Nun, and lived more like a beast than a man, who contemned in the highest degree, the veneration, sanctity, and learning of all the Fathers, who was possessed with a spirit of an intolerable pride, would God employ such a man, a slave of lust, pride, and the Devil, to give the true light of the Gospel? Think seriously sal what small reason Mr. White had to say of Luther, Mr. Whit, in his way to the Church. printed 168. pa. 428 This was the end of that good man, whose memory shall be precious in the Church for ever, and flourishing as the Rodd of Aaron laid up in the Tabernacle. After a due ponderation of the premises touching Luther's impious Doctrine, and incontinent and wicked conversation taken out of the writings of Protestants themselves, I do refer to the Readers own judgement, whether we are to join in esteeming and terming him a holy man, as certain Protestants do to the great blemish of their credit. Some of these are English: Gabr. powel in his consideraiion of the Mr. Gabriel powel calls him holy Saint Luther; Mr. jewel calls him as (above was said) a most excellent man, sent of God to enlighten the world in the midst of darkness; Papists Supplication printed 164: pag. 70 †. Mr. Fox saith it pleased the Lord to send and set up Luther by his own mighty Spirit, he alsoe Rubricates him in the highest rank of his Confessors; Mr. Whitaker, doth reverence him as the Father of Protestants; other Protestant writers of Germany and other Provinces call him Elias: Conductor, and Chariot of Israel, and to be reverenced after Christ and Saint Paul. But all these high, strange, fanatical, and hyperbolical praises given to this wicked man are proved lies by the plain allegations and Testimonies of other learned Protestant Authors, who are to be credited in this, Quia res ipsa loquitur. X. CHAPTER. What fruits followed Luther's Doctrine and Reformation. IT has been a constant observation in all ages and times, that men sent from God by extraordinary missions as the Apostles and other Saints after them; and alsoe those sent from the Sea of Rome with ordinary mission were Saints and holy men, and wrought wonders and Miracles; and great devotion, sanctity, penance, prayer, and change of men's lives to the better followed these missions, whole Provinces amended their ill manners, and lives: Saints do holy things, Bona arbour, bonos fructus facit. Now if we shall examine the nature and effects of Luther's Reformation, we shall find neither Miracles nor Sanctity in him, or the rest of his Brethren: and what fruits did this new Doctrine produce in the people? did those that received it become more holy than before, more modest, just, sober, or more penitent for their sins? Was pride, vice, and dissolution abated or diminished after the pretended zeal of these reformers? did any man mortify his body, or crucify his flesh with the concupiscence and vices thereof? No such matter: a change indeed followed their new Ghospeling and Reformation, it changed all to the worst; Rapine, Usury, Adultery, and all kind of uncleaness and dissolution became greater than before, these were the first fruits of Luther's extraordinary mission. Mala arbour, malos fructus facit. Will you have all this evidently proved by the Testimony of prime Protestant Authors, whereof Luther's is one? He speaks thus: The World Luth. in Postilla super Evang. groweth daily worse, men are now more revengeful, covetous, licentious, than they were ever before in the Papacy: when we were seduced Dom. 1 Adventus Dominica 26. post Trinit. by the Pope, every man did willingly follow good works, and now every man neither saith; nor knoweth any thing but how to get all to himself by exactions, pillage, theft, lying, usery, etc. The second Author is Erasmus (one of Mr. Fox his Saints and Confessors in his acts and monuments) he says: Circumspice populum istum Evangelicum, etc. Eras. in Epist. ad vulturiam neocomum written anno 1529. proffer mihi quem istud Evangelium, ex commessatore sobrium ex impudico reddiderit verecundum, ego tibi multos ostendam qui facti funt scipsis deteriores. That is: Look upon those Evangelicall people, bring me one glutton that this Gospel made sober, an incontinent man made chaste, I will show you many that have exceeded even themselves in wickedness, and he further saith: Quos antea noveram puros, etc. That is: Who I have known before pure, clean, sincere, and void of craft and knavery, I have seen these men after professing this new Evangelicall Sect, begin to speak of maids etc. to Eras. in Epist. ad Fratres idferiores Germanic. leave of their prayers, to become very impatient, and vain, and mere vipers in their manners, and have as it were cast of human nature, I speak what I know: And he saith yet further there. Nov● monachum, qui pro una duxerit tres etc. I knew a Monk who instead of one wife married three, and I knew a Priest, that after he had married a wife, found out that she was married to another before. I will not name to you a certain Priest, whipped here at Basille about the streets for his wickedness being of the same profession with these Ghospelers, etc. He testified publicly that after he had once addicted himself to that Sect, he ran into all kinf of wickedness: I will not say what he told of the whole Sect, etc. hither to Erasmus. Musculus a famous Lutheran saith: Muscul. Dom. 1 Adu. & in Lib. Thus stands the case at present with us Lutherans, that if any be desirous to see a great rabble of knaves, of de Prophesia Christi. turbulent persons, deceitful Cozeners, Usurers, let him go to any City where the Gospel is purely preached, and he shall find them there by multitudes; for it is more manifest than the daylight, that there were never among the Ethnics, Turks, and other Infidels, more unbridled, and unruly persons, among whom all virtue, and honesty is quite extinct, then are among the Professors of the Gospel. And sal is not this a fair Testimony Musculus gives of the first fruits of your Reformations? Perhaps good works and Sanctity some years after followed your new Doctrine and gospeling: I cannot find it so, but quite contrary: for Mr. Stubbs in his Motives to good works, printed anno 1596. In his Epistle to the Lord Major of London, saith: That after his travail in compassing all England round about; I found the people in most parts dissolute, proud, envious, malicious, covetous, ambitious, careless of good works, etc. And after him Mr. Richard Giffery a Protestant Devine in his Sermon at Paul's Gross 7. Octob. Printed 1604. page 31, saith: I may freely speak what I have plainly seen in the course of some travels, and observation of some courses; that in Flanders was never more Drunckenness, in Italy more wantonness, in jury more Hypocrisy, in Turkey more Impiety, in Tartary more Iniquity, then is practised generally in England, particularly in London. And if we may give credit to the relation of some Catholics, and Protestants that come a broad, it is no whit better there at present. The Centuristes' Cent. 7. c. 7. Col. 181. Complaining of the want of good works among those of their own Profession, and speaking of the Catholic common people in the blindness (of Papistry as they term it) say thus. They were (the Catholics) so attentive to their prayers, as they bestowed almost the whole day therein etc. They did exhibit to the Magistrate due obedience; they were most studious of amity, concord, and Society, so as they would easily remit injuries, all of them were careful to spend their time in an honest vocation and labour, to the poor and strangers they were most courteous, and liberal, and in their judgements and Contracts most true. sal is not this a fair Testimony we Catholics have from our adversaries of virtue, piety and good works; strong it must be coming from adversaries. Now I would feign know how can Luther and his new Reformation, save those that received his Doctrine, he cannot do it by good works, whereas himself, Erasmus, Musculus, and the Centuristes Confess they had no merita bona, but multa merita mala. No good works, no justice, no piety: he answers let them live as they please, and do no good works; let them have faith, and live never so wickedly, they are saved: for this is a principal Article of Lutheran Faith and Doctrine that, Who doth once truly believe, though he committed thousands of Murders Adulteryes, and most wicked sins cannot be separated from God, nor fall from his Grace, and, which is more, cannot lose his Faith by any sin? Let any man judge, if there can be any principle and Article of Faith more desperate and impious than this. XI. CHAPTER. Of Calvin's Doctrine, his Calumnies against Catholics, and of his Life and Conversation. john Calvin borne at Noyon in France, an eloquent man and famous with Protestants for his writings, especially his Books of Institutions, which are more esteemed in England and whersoever his Sect bears sway then the Cannons of holy Church, and the Doctrine and Authority of the ancient Fathers. He is very well described by a French Author, as thus: Calvin, comme une meschante Georg. l'Apostre contre les 150. Heresies du Ministre la Bansserie etc. Arraignèe, a couru par dessus toutes les Heresies passes, e de chacun en succèe le venin le plus pernicieux, & en compaesant, une venenade en a enbevionne la Christiente. That is: Calvin like a venomous spiderr hath run over all heresies of former times, and hath sucked out of each of them the most pernicious venom, and made thereof a poisoned Potion, and gave thereof to drink to the Christian World. He raked up many old Heresies from hell, but nothing can be more blasphemous than two Articles of his Doctrine: The one, that he makes God Author of sin, affirming that he damns souls to Hell by an eternal inevitable, and unalterable decree and judgement, without any regard had of their doing good or evil; is not this to make God, a God of iniquity? as you would call a temporal judge, a cruel judge when he puts to death a prisoner without hearing any trespass, or crime aleadg'd against him, and whether, he did or did not merit death: the Scripture all over tells us God is a holy God, and therefore in heaven the Angels, and the blessed souls sing: Sauctus, Sanctus, Dominus Deus omnipotens, qui erat & qui est, etc. King David says: Quoniam non Psal. 5. Deus volens iniquitatem tu es. Because thou art not a God that wilt iniquity. And elsewhere it is said: Non est iniquitas apud Deum. And Royal David further tells us, speaking to God: Odisti omnes qui Psal. 5. operantur iniquitatem. Thou hatest all that work iniquity. Doth not Saint Paul say: Nonquid iniquus est Deus! Is Ad Rom. Cap. 3. God unjust? And Calvin contrary to holy David and Saint Paul makes God unjust and doing iniquity in condemning souls to eternal flames without caring what they have done good, or evil: were ever spoken by the mouth of man, so horrible and impious words as these ensuing of Calvin. Dicitur Satan excaecare infidelium mentes, sed unde hoc nisi quod a Deo ipso manat efficacia erroris? lib. 1. Instit. cap. 18. Sect. 2. And again he saith lib. 3. cap. 24. Sect. 13. Vocem ad eos (homines) dirigit, (Deus) sed ut magis obsurdescant; Lumen accendit, sed ut reddantur Caetiores; Doctrinam profert, sed qua magis obstupescant. What Doctrine so diabolical as this of Calvin saying professedly, that when the Devil blinds sinners that the very efficacy of the error proceedeth from God; and that God speaks to sinners but will not that they should hear him, that he showeth them light, to the end they may be come blinder than before, finally he saith God makes an offer of Salvation (to the reprobate) but with no intention of their having it. This Doctrine of Calvin affirming God to be Author of our sin, as it is impious in itself, so it displeased many Protestants, in so much as the Magistrates of Berne (though otherwise Calvinists) made it penal by their Laws, for any of their Teritoryes, to preach calvin's Doctrine thereof, or for their people to read any of his Books containing the same. Vide litter as Senatus Bernensis, ann● 1555. Himself acknowledgeth such a decree, and judgement of God to be horrible: Decretum quidem (saith Caluin) horribile fateor, and yet he will have it stand so: This Doctrine he Lib. 3. Instit. cap. 23. §. 2. 3. 4. And in his harmony upon Math. cap. 13. Petr. 2. Epist. cap. 3. hath in his Institutions and upon Matthew. Calvin and other Heretics interpret holy Scriptures, which in some places are dark, and the sense hard to be understood, with great presumption, and without invoking the aid of the holy Ghost, which makes them fall into errors and heresies. Saint Peter himself doth attest this darkness in these words: My dearest &c. do you account Salvation, as alsoe, our most dear brother Paul according to the wisdom given him hath written to you: as alsoe in all Epistles, speaking in them of these things, in the which are certain things hard to be understood, which the unlearned and unstable deprave, as alsoe the rest of the Scriptures, to their own perdition. It is certain that by reason of the difficulties in Scriptures, whether in the stile, or in the depth of the matter, the ignorant and unstable (such as heretics be,) do pervert Saint Paul's writings as alsoe other Scriptures to their own damnation. Wherefore it is a every dangerous thing for such as be ignorant, or for wild witted fellows to read the Scriptures, for such conditioned men be they, that become Heretics, and through ignorance, pride, and private fancy, meeting with hard places of Saint Paul's Epistles, or other Scriptures, breed heresies. The great Saints, and Doctors Aug. lib. 2. de doct. Christ. c. 6. & Epist. 119. Augustin, Ambrose, and Hierom, tell us that not only the things treated of in the holy Scriptures, but alsoe the manner of writing, and inditing thereof, is high and hard, and purposely Ambr. Epists 44. Iherom to Paulinus Epist. 103. cap. 5. 6. 7. Psalm 128. Acts of Apost. Cap. 8. by God's providence, appointed to be written in such sort. For this reason the a 'bove named Saints and other Doctors in all ages by continual study, watching, fasting, and praying, had much a do to understand the Scriptures; did not David pray to God thus, give me understanding, and I will search thy Law. Did not the eunuch in the Acts, reading the Prophet Esay, say to Philip: How can I understand without an interpreter? Truly if those holy Fathers and Doctors found the Scriptures hard after much study, and praying to God for obtaining light and the true understanding of Scriptures, I wonder how they were not hard to Luther, Caluin, Zwinglius and other impious men. Saint Hierom saith expressly that the Epistle of Saint Paul to the Romans is wraped in so great obscurities, that to understand it we need the help of the holy Ghost, especially some passages in the ninth Chapter, and among others this: jacob I loved, and Esau I hated, (and God saith so): When they were not yet borne, nor had done any good or evil. The Apostle considered, that men reading this passage would take occasion to murmur against God as partial, and acceptor of persons, for loving Jacob, and hating Esau, that were both equal by nature and condition, both infected with original sin, and consequently both guilty of eternal damnation: Saint Paul says, what shall we say then? Is there iniquity with God? But you will say, what did God see in Jacob, wherefore he loved him, and in Esau, wherefore he hated him, before they were borne, or had done any good or evil? The Fathers and learned Interpreters of Scriptures, answer thus: In Jacob nihil invenit amandum, nisi Misericordiae suae donum. In Esau nihil odit nisi peccatum origenale. That is: That God found nothing in jacob to be beloved, but the gift of his own mercy. Nor in Esau to be hated, but original sin. Now Calvin or another like him comes in, and says: Quid ergo? what is higher to be said? Nunquid dicetur Deus iniquus, qui sine merito elegit jacob & Esau reprobavit? That is: Will not God be esteemed unjust, that hath chosen jacob without merit? Saint Paul says absit, God forbidden, and the Fathers that rightly understands Saint Paul, do justify what he said, and gives this unanswerable reason: Quia Iacob pro misericordia elegit, & Esau pro justitia reprobavit; cum facit Deus (saith Saint Augustin upon this hard matter) per misericordium facit, cum autem non facit, per judicium non facit. He that will busy himself to know wherefore God gives mercy to one, and not to another, let him well consider what the same Father says: Serutetur, qui potest, tam profundum judicium: verumtamen caveat precipitium. That is: Let him that Seeks to penetrate so deep a judgement be ware he fall not into a precipice. And that you may clearly see that God is just in his proceeding with jacob, and Esau. The Fathers, and Divines give this evident reason. In eo (saith they) quod alicui datur ex mera gratia, injustitia non habet locum, si non datur alteri, quia gratia potest uni fieri, & non alteri sine injustitia. That is: In that which is given to any one of mere grace, injustice hath no place if the same is not given to another, because grace or mercy can be done to one, and not to another without any injustice. Our Saviour makes this plain in distributing the penny or reward on the workmen, that came into the vyniard in the morning, and at eleven Math. cap. 20. of the Clock, for he gave the same to both: Those that came in the morning thought they should receive more than the others, and not receiving more than the others: They murmured against the Master of the vyneard, saying: These last have continued one hour, and thou hast made them equal to us that have borne the day and the heats. But he answering, said to one of them. friend, I do the no wrong: didst thou not covenant with me for a penny? Take what is thine and go: I will alsoe give to this last even as to the alsoe. If there were two men both being Christened, both believing well, and living well, if God should give heaven to one, and should damn the other, then would God be termed unjust, partial, and forgettfull of his promise: but respecting, or taking two, who both be worthy of damnation, (as all are before they be first called to mercy) than the matter standeth on mere mercy, and of the givers will and liberality; in which case partiality or justice hath no place. Saint Augustin giveth an Aug. lib. de predest. & gratia c. 4. example of two debtors: the one forgiving all, and the other put to pay all, by the same creditor. Another example. 1. Two malefactors being condemned both for one crime, the prince pardoneth the one, and letteth the law proceed on the other. 2. The thief that is pardoned, can not attribute his escape to his own deserving but to the Prince's mercy. 3. The thief that is executed can not challenge the prince that he was not pardoned alsoe: but must acknowledge he hath his desert. 4. The standers by, must not say, that he was executed because the Prince would not pardon him; for that was not the cause, but his offence. 5 If they ask further, why the Prince pardoned not both, or executed not both: the answer is, that as mercy is a Godly virtue, so justice is necessary and commendable. 6. But if it be further demanded why john, rather than Thomas was executed: or Thomas, rather than john pardoned: answer, that (the parties being otherwise equal) it hangeth merely and wholly upon the Prince's pleasure. In all this mercy of God towards some, and justice towards others, both the pardoned work by their own free will, and thereby deserve their Salvation: and the other no less by their own free will, without all necessity, work, wickedness, and themselves, and only of themselves procure their own damnation. Therefore no man may without blasphemy say, or can truly that he hath nothing to do towards his own Salvation, but will live, and think he may live without care or cogitation of his end. Every good Christian must suppose, that in God's judgements there be many things secret, but nothing unjust: and therefore the good man without Search of God's secret judgements must work his own Salvation, as Saint Peter doth advise, saying: Wherefore Brethren, 2 Epist. Petri cap. 1. labour the more, that by good works you may make sure your vocation, and election. For doing these things, you shall not sin at any tyme. By this Saint Peter teaches clearly, that God's eternal Prodestination, and election consisteth with good works: yea that the certainty, and the effect thereof is procured by man's free will and good works. For this reason all the ancient Patriarcks, Prophets, Apostles, and all the Doctors, and Saints of God exhorted the world, to fast, watch, pray, mortify their bodies, and to sanctify themselves by good works, and themselves lived so: hear Saint Paul the great Doctor of Nations, telling what way he took to the Kingdom of heaven and making sure his Election and Vocation. Thus he spoken to the Acto, cap. 20. ancients of the Church coming to him from Ephesus. You know from the first day that I entered into Asia, in what manner I have been with you all the time, serving our Lord with all humility tears, and temptations that did chance to me by the conspiracies of the jews. Who after these words of Saint Paul the Oracle of the World, will tell us, that humility, tears, and temtations, are not necessary for gaining the Kingdom of heaven? The other Blasphemy is, that our Saviour going down into Hell, suffered the flames and torments of the damned there, for satisfying the Divine Justice, Calvin super Math. the 27. cap. §. 49. and that without suffering in that kind; his death and passion had been no way profitable to mankind. He says the aprehention of the torments and pains our Saviour was to suffer in Hell, was the cause of sweeting blood in the Gardin, and that he feared his own Salvation: did ever man speak Calvin lib. 2. justit. cap. 26. §. 36. so horrible a Blasphemy? And says further that Christ nailed upon the Cross, spoke words of despair. I will not spend time here, in telling you his Heretical Opinion of the Trinity opening a way and door to the Arrians, wherefore Franciscus Stankerus reprehending Calvin, said: Quis Diabolus O Calvine te seduxit contra Filium Dei cum Ario obloqui. That is: O Calvin! what Devil hath seduced thee to speak evil of the son of God with Arius. Certain Calumnies of Calvin, against the Fathers and other Catholics. CAlvin accuseth against all sincere Conscience four Popes in this Language. julius forsooth, and Leo, Calvin lib. 4. Instit. cap. 7. lect. 27 and Clement, and Paul, shall be Pillars of the Christian Faith, etc. Which never knew any other thing of Christ then that which they had learned out of Lucian's School. Is not this Lucian was an Atheist. a strange impotency in accusing these Popes? But what (saith he) if three or four (Popes) go a stray, since the whole College of Cardinals seem to have gone a stray? For first these are the principal Articles of that secret Calvin lib. 4. Instit. cap, 7. lect. 27 Devinity that reigneth amongst them: First, that there is no God; secondly, that all things that are written, and taught concerning Christ, are lies and deceits; thirdly, that the Doctrine of the life to come, and of the last Resurrection are mere fables, etc. Thus fare he. And all this he setteth down resolutly as you see, without citing any one Author, or Authority in the Text or Margin, but only noting these words: The Atheism of Popes. All which is an impudent lying Accusation and Calumny. Calvin in his first Book of Institutions writeth resolutly, that in the first Calvin lib. 1. justit. cap. 11. five hundred years after Christ, there were never any Images in Christian Churches. This is a false Calumny. And Mr. Walsengham in his Search into Matters of Religion found it to be so in Coccius a Catholic Author who cited the words of 21. witnesses and some of those Fathers that lived in some of those five ages, and Mr. Walsengham found all those Citations to be true. Lastly, Calvin in his fourth book of Institutions, and 19 Chapter, hath these words against the Catholics, for esteeming as he saith, more Chrism, or holy Oil in Baptism, than water. Praeterita aqua (saith he) & nullo numero habita, unum Oleum in Babtismo magni faciunt. That is: They letting pass, and esteeming nothing at all, the water in Baptism, do only magnify their Oil or Chrism. Is not this a strange and bold accusation about Baptism whereas the Protestants themselves do know we hold water essential and necessary to Baptism, not so Oil; and that we hold the Baptism of Protestants for good and essential though they use no Oil: yea the Council of Concil. Tred. Sess. 7. caw 2. & 4. Trent hath so expressly determined the Matter, that none shall be rebaptised, that are baptised by Protestants. How then comes this impudent man to tell the world, that we esteem more the Oil than Water in Baptism? Even this manifest Calumny with others of the same kind takes away all credit and esteem from Calvin, and even for this reason sal, you should not rely upon such an open liar in the bussiness of your Salvation. Of Calvin's Life and Conversation. AS concerning Calvins incontinent and ill life. Hierom Bolseck a Doctor of Physic, who lived at the same time with Calvin in Geneva, and was then of the same Religion, published the same, and confuted Beza that canonised Calvins Sanctity and Virtues; but who would believe a Sodomite Beza, praising Calvin another Sodomit? Bolsick begins the life of Calvin with this Protestation. I am here for the love of truth to refute Theodore Beza his false, and shameless lies in the praise of Calvin, protesting before God and all the holy Court of heaven, before all the world, and the holy Ghost itself, that neither anger, nor envy, nor evil will, hath made me speak or write any one thing against truth, and my Conscience. (You are to observe that Bolseck being scandalised with calvin's life, became Catholic.) Then he relates how Caluin was borne at Noyon in Picardy anno 1509. and was a Priest and branded for Sodomy with a burning Iron upon the shoulder, and therefore retired from his Country, and how this punishment was testiyed by the City of Noyon under the hand of a public sworn Notary to Monsieur Berteliet Secretary to the Council of Geneva, which testimony (faith Bolseck) is yet extant, and I, and others have seen it: he than tells us of calvin's incontinency with a gentle woman of Mongis who, stealing from her husband at Lausanna, made abode at Geneva with Calvin, he alsoe speaks of his adulterous attempting at Geneva of the Lady joland of Bredrode, wife to a sickly noble man called james Burgoigne Lord of Fallaise, in so much as she persuaded her husband to leave Geneva, and go to Lausanna where she revealed the whole matter. Then he discribes his delicate Diet, how his wine was choice, and carried with him in a silver pot, when he dined a broad; that alsoe special bread was made for Calvin only and the same made of fine flower, wet in Rose-water mingled in Sugar, Cinnamon, Annaiseeds, besides a singular kind of bisquit; and this he affirmeth as a matter known to all Geneva: This delicasy of Diet was not prescribed to preserve his health, but prepared to foment his lust, and lewd Conversation with a Gentleman's wife of Lausanna and others. This Calvin, (impious Calvin) after he had broken and defaced the Images of Christ, and Saints in Geneva, caused his own picture to be set up in several places, and used alsoe to give little pictures and Images of himself to Gentlewomen, and Gentlemen to carry about their necks. And when one told him, that some thought much of this, he answered▪ Qui non potest hoc far, rumpatur invidia. That is: He that cannot abide it, let him burst with envy. O profane hypocrite that preferred his own picture to the Image of Christ. He attempted the working of a miracle to prove his extraordinary Vocation, and Mission, to augment his own credit, and to cheat the world with a feigned Miracle, you shall see how he came of. It happened thus. He agreed, with a poor man called Bruleus a Tailor to feign himself, dead, promising him great rewards, if he acted his part handsomely in this Tragicomedy and would be secret; none knew of the plot but Bruleus, and his wife, who upon the day and hour appointed, sat in her house lamenting her husband's death; Calvin passing by with agreat number of his friends, (as it were by chance) and hearing the Lamentation of the poor woman, seemed to pity her sad Condition, and moved, forsooth, with Charity and Compassion, fell down upon his knees with the rest of his Company; praying in a loud voice, and begged of God that for the manifestation of his Glory, and for the Confirmation of his servant Calvin's Doctrine and Mission, he would vouchsafe to revive the dead Carcase, which he took by the hand, and bid him rise in the name of the Lord. The wife seeing her husband did not move or rise, as he had promised, drew near, and preceiving he who had been well but half an hour before, was now dead, lamented in good earnest the loss of her husband, reviled Calvin as a murderer, cheat, Hypocrite, heretic etc. And related to the whole Company what had passed between them; Calvin seeing Bruleus had acted his part more naturally than he wished, retired with haste and confusion to his Lodging. This is one of the miracles of Heretic Prophets such as an Arian Heretic did work, when he made a man blind that saw well before, this made Tertulian say. Isti (Apostoli) de mortuis Tertul. de prescrip. suscitabant, ipsi (Heretici) de vivis Mortuos faciunt. That is. The Apostles raise the dead to life, and the Heretics make those dye that were living. Conradus Schlusselburge (a man of Principal estimation in the Protestant Church, and no less learned, and as great an Enemy to the Pope as Calvin himself) giveth this public Testimony of calvin's fearful end. Deus manu Schlusselburge in Theolog. Calvin printed 1594. lib. 2. fol. 72. sua potenti adeo hunt Haereticum percussit, ut desperata salute, demonibus invocatis, jurans, execrans, & blasphemans miserrimè animam malignam exhalarit; obiit autem Calvinus morbo pediculari vermibus circa pudenda in apostemate seu ulcere faetentissimo crescentibus, ita ut nullus assistentium faetorem amplius far posset: That is. God in the rod of his fury visiting Calvin did horribly punish him before the hour of his death; for he so struck this Heretic (so he termed him in regard of his Doctrine concerning the Sacrament and of God being the Author of sin) with his mighty Hand, that being in despair, and calling upon the Devil, he gave up his wicked soul swearing, cursing, and blaspheming; he died of the disease of lice and worms (a kind of death where with God often striketh the wicked, as Antiochus, Herod &c.) increasing in a most loathsome ulcer a bout his privy parts, so as none present could endure the stench. the same Author saith. Scio & lego Bezam aliter de vita moribus & obitu Calvini scribere, cum vero Beza eadem Haeresi, & eodem fermè peccato nobilitatus sit, ut historia de Candida ejus meretricula testatur, nemo ipsi in hac parte fidem habere potest. I know and read Beza to write otherwise of calvin's life, manners, and death, but Beza being infected with the same Heresy (he means the denial of the real presence in the Sacrament) and being accused of the same sin, as the History of Candida his little whore makes good, no man can give credit to Beza writing calvin's life. A sodomite (as we have said a 'bove,) will not condemn a nother sodomite. Finally I give you here johannes Haerennius words a protestant writer, who being himself an earnest Caelvanist, and at Geneva when Calvin died testifieth calvin's filthy despairing death, himself having been present, and an eye wittness thereof. Whose words are as followeth. Calvinus in disperatione finiens joannes Herenius in libello de vita Calvini. vitam, obyt turpissimo & fetidissimo morbo, quem Deus rebellibus & maledictis comminatus est, prius excruciatus & consumptus, quod ego verissime attestari audeo, qui funestum & tragicum illius exitum, his meis oculis presens aspexi. That is: Calvin ending his life in desperation died of a most filthy and loathsum disease, which God doth use to inflict on Rebels and acurssed sinners being before tormented, and consumed away, which I can truly attest, having been present and seen with mine eyes, his tragical and cursed end. Tell me sal after this horrible end of Calvin a pillar of the English Church, and your highest esteemed Doctor, whose institutions are your golden Rules, what Angels have hurried him out of this world, to the tribunal of the Son of God, and to what Eternity have they carried him, of Glory or Confusion? Certainly such a despairing end of his life can be no other than the beginning of an Eternity of Flames and Torments. XII. CHAPTER. Of Beza's Doctrine and Conversation. THe aforesaid Hierom Bolseck; writ alsoe the life of this filthy Beza, and what ennormious villainies he committed. First he ran away with a Tailor's wife in Callendors-street in Paris, and she then stole away her husband's goods: he sold a way a Priory he had, to one for ready monies, and he had farmed it to another for 5. years for money before hand, after his running away, these two fell to a public suit, which lies upon record in the Court of Paris. He was accused for getting his maid Claudia with Child in Geneva, and then feigning himself and his maid to be sick, of the plague, he procured they should be lodged in two Chambers of Petrus Virettus in another Garden: to conceal the sin, he had Claudia bled and strongly purged, so as she was delivered of a dead Child, which they buried in the Garden; the Barber that blooded Claudia confessed all this to Doctor Bolseck upon oath. What doth Beza? to cover the foul matter he composes a Hymn of certain spiritual songs of the great pains he suffered by vehemence of the plague, and printed them at Geneva. sal is not this a holy man fit to reform the Church of God, and to Sanctify the World? O abominable Imposter, that covered black sins, with spiritual Hymns! Bolseck in publishing Beza's life anno 1582. doth object against him many, great, and heinous Imputations setting down in particular, with special naming of times, places, and persons, and clear circumstances. Beza printed seditious Books for stirring up, and fomenting civil wars in France, whereof one was entitled the French Fury, another the truth, another the watch, another the waking Bell: he writ a most pestellent Book, entitled De jure Magistra tuum in subditos. A thing so perfidious as Mr. Suttlife saith: The Doctrine Suttl. in his ans. to a Libel. suplicatory pa. 75. and pa. 92. Banc. in his Serray of holy pretended discipline, printed 1593. Cap. 3. pag 45. and in his book of dangerous positions. pa. 21. thereof doth wholly tend unto trouble and rebellion, doth arm the subjects against the Prince, and overthroweth in effect all the Authority of Christian Kings and Magistrates. Likewise, Bancroft Protestant Archbishop of Canterbury, delivers the same opinion of that dangerous Heretical Book. Who will be pleased to consider the principels and Aphorisms of Zwing●ius, Calvin, and Beza, the tribunes of the furious People, Boute-feux and Ringleaders of Rebellion, it shall appear clearly ex effectis, that Geneva is the School of Rebellion, and the Semenary of all the civil wars in France, and if you will call to mind, both their beginnings; their proceed; and their continuance till this time in the Kingdom of France: In all these three things, are specially to be observed. 1. Their many Conspiracies, 2. Their many and great Battles against the King and his Officers. 3. And the horrible outrages and attempts, both incomparable for cruelty, and incredible for disloyalty. To say no more of these things, let it serve turn to inform you of the open and actual Rebellion of these new Saints, who sought by the sword in their hands to compel the King, to pacification. Remember first that furious and memorable Battle, upon the plain of Dreux; the Battle of Saint Dennis; the Battle of janac; the Battle of Coutras: the Battle of Moncontour: and the besieging of Rouen, (where the King of Navare lost his life.) At Saint Dennis the Constable was slain: and at tarnat the Prince of Conde: and at Coutras' the noble Duke joyeuse ended his days. The fields of France were stained with noble French blood; and a cursed Beza was the greatest instigator of all men living▪ in those Battles and seditions against his King, Charles the ninth, who was bound to defend the Catholic Religion prescribed in France, and professed for above 1300. years against all Heresiarks and impious men that would chase out that Religion, and bring in Heresy. And by very reasons of state, and the Law of Nations he was bound to do so, and to this purpose conduced the wise Council Maecenas gave to Augustus, as an axiom contra Novatores as Dyon recordeth. Libro 52. Eos, qui indivinis aliquid innovant, odio habe & coerce: non deorum solum causa (quos tamen qui contemnit, nec sant aliud quidquam magni fecerit) sed quia nova quaedam numina ij tales introducentes multos impellunt ad mutationem rerum. Vnde conjurationes, seditiones, conciliabula (res profecto minime conducibiles Principatui.) That is: Hate those (said Maecenas to Augustus, that make any change in Religion, and chastise them: not only for respect of the Gods (though he that contemneth them shall never do any great thing) but because those that introduce new Gods do stir up the people to mutation and discord: from this springs up conspiracies, seditions and dangerous meetings, and consultations (things no way agreeable, or profitable to the Kingdom.) And surely by such innovation did Beza insinuate himself into the favour of the discontented Princes, as Conde, Collignie, and others, and there by cast the strong and flourishing Kingdom of France into such convulsions, as it hardly ever recovered its former strength and vigour. No man did ever more vilefy and contemn the holy Fathers than this wanton Poet, his insolency here in is intolerable. Will you hear him utter the greatest petulancy that could be spooken? Itaque dicere nec immerito quidem Beza jam Epist. Theol● printed Geneve 1572. Epist. 1 pag. 5. ut opinor consuevi, dum illa tempora Apostolicis etiam proxima cum nostris comparo, plus illos Conscientiae, scientiae minus habuisse; nos contrá scientiae plus, Conscientiae minus habere, haec mea sententia est. Therefore (saith Beza) I was accustomed to say, and not without reason when I compare those times even next to the Apostles with our times, that they (the Fathers) had more of Conscience, and less of Science; and we on the other side, have more learning, and less Conscience than they, etc. As for Conscience he said most true, but to prefer himself, and his Brothers Sectaries in learning to the ancient Fathers he would not have done it, unless the Spirit of lying and pride had throughly possessed him. That we may lose no more time with this man of abomination that prefers Calvin to all the Fathers in this language. Magnus ille joannes Calvinus beatae memoriae veteres & recentiores omnes longè superavit. That is: The great john Calvin of blessed memory did fare excel all the ancient Fathers, and later Authors alsoe. (He means in expounding, and interpreting Scriptures.) Let me tell you what Heshusius a Hesh. in libro Verae & Sanae Confessionis etc. learned Protestant says of him (worse cannot be said) Spurcissimus suis moribus dedecori fuit ipsis diciplinis honestis, quique nefandos amoris illiciti concubitus, scortationes faeda Adulteria Sacrilego Carmine decantavit orbi, non contentus eo quod ipse more porci in fimo volutaret, nisi etiam aures studiosae juventutis sua illuvie contaminaret. That is: Beza by his most dishonest and villainous manners was a stain to honest studies, and learning who published to the world in wanton sacrilegious vers unlawful and horrible coppulations of his beastly love, horedomes, and filthy Adulteryes. Let us make an end with that known and scandalous Epigram by him made of his inordinate liking to his Ganymede, termed Andebertus, and to his young woman called Candida, in which (as thereby appeareth) he much debateth, whether sin he may prefer, and in the end concludeth with preferring the boy before his Candida. The Epigram hath this title. Theodorus Beza de sua in candidam & Andibertum benevolentia. It begins thus. Ab est, Candida Beza quid motaris? Andebertus ab est quid hic moraris? Tenent Parisii tuos amores, habent aurely tuos Lepores, & tu Vezelys mavere pergis, procul candidula amoribusque. Imo Vezely procul valete, & vale pater, & valete fratres, nam Vezelys career possum, & career & his & illis. At non Candidula Andibertoque: (g) sed utrum ergo praeferam duorum▪ utrum invisere me decet Priorem? An quenquam tibi Candida anteponam? An quenquam anteferam tibi Andeberte? Quid si me in geminas secem ipse parts? harum ut altera Candidam revisat, currat altera versus Andebertum? At est Candida sic avara novi, ut totum cupiat tenere Bezam, sic Bezae est cupidus suus Andebertus, Beza ut gestiat integro potiri. Amplector quoque sic hunc & illam, ut totus cupiam videre utrumque, integris frui integer duobus. (h) Praeferre attamen alterum uecesse est, o duram nimium necessitatem! sed postquam tamen alterum necesse est, Priores tibi defero Andiberte, qnod si Candida forte conqueratur, quid tum? Basiolo tacebit uno: Who understands this Epigram may tell you how fit a man Beza was to reform the Church or if God would Choose such an unclean Monster to do it. XIII. CHAPTER. A Brief Relation of the manners and Conversation of others of the Protestant Religion, and pretended Reformers of the Church. THose were Zwinglius, Philip Melankion, and others. Of Zwinglius. He was a Priest and Cannon of Constantia, Prince of the Sacramentarians, a seditious and turbulent man. He had a conference with an evil Spirit, (utrum albus an after, whither he was white, or black he did not know,) and upon the same he abolished the Mass as Luther did before him. He at once with other votary Priests, as continent men as himself, offered a petition to the Helvetian common wealth, which Englished goeth thus. We earnestly request, that the use of Marriage be not denied to us, who feeling the infirmity of our Flesh, perceive that the love of Chastity is not given us by God, for if we consider the words of Paul, we shall find with him, no other cause of Marriage, then for to satisfy the lustful desires of the Flesh, (a Carnal saying and false) which to burn in us, we may not deny, seeing that by means hierof we are made infamous before the congregation. Was not this a fine Confession of Zwinglius and Companions? he had still in his mouth this bloody saying. Evangelium fitit sangunem. That is: The Gospel thirsteth after blood. Endeavouring by fight, and by bloodshed to enforce his new Gospel upon some Cantons, and Countries of the Swissers, he was slain armed in a Battle: And Luther gave this noble Character of him. Obiit latro & armaties obiit. That is: The thief died, and he died armed. Now Shall think on it if this man came from God or the Devil. Philip Melankton. A Devine of eminent rank among Protestants preferred by Luther to Saint Austin himself maintained three distinct Divinities, as there are three distinctt persons. He taught Polygamy to be lawful, and published so much by writing to Henry the eight, holding his divorce from Queen Catharin unlawful, but withal proposed to the King that he might lawfully at Melan. concilia Theologica printed 1600. p. 134. once with her take another wife. Respondeo (saith Melankton) si vult Rex successioni prospicere, quanto satius est id facere sine infamia Prioris conjugii, ac potest id fieri sine ullo periculo Conscientiae c●usqu●m aut famae per poligamiam, etc. That is: I answer if the King intends a divorce with his Queen Catharin for getting issue he may do that fare better and without infamy of the first Marriage, and lawfully without danger of Conscience by Polygamy, that is to say by taking another wife at once with her. Jacobus Andreas, otherwise named Smedelinus. WAs Chancellor in the University of Tubing, Luther's prime Scholar, no less esteemed in Germany, than Calvin, or Beza in Geneva, in the Colloquy at Mompelgar he encountered an overmatcht Beza; yet the Lutherans themselves, who magnify his learning say he had no God, but Bacchus and Mammon: Selnecerus his great friend and daily Companion gave this Testimony of his Piety, that he never prayed going to to bed, nor rising in the morning. Sturmius, a learned Calvanist, chargeth him with the crimes of Adultery, covetousness, and robbing of the poor, Zanchius saith he was taken in a public Zanch. in Epist▪ printed 1609. lib. 2. pa. 240 Adultery. sal what a holy Doctor have you of this man. Carolostadius. Archdeacon of the Cathedral of Wittenberg, aman of a furious nature, was the first Sacramentarian. It was singular in him, that being a Priest he married in the year 1524. and a peculiar Mass was made and printed for the same: which began thus. Dixit Dominus Deus non est bonum hominem ess● solum etc. That is: God said, it is not good for a man to live alone. The prayer Englished was. O Lord which after so long blindness of unmarried Priests hath bestowed so great grace upon blessed Carolostadius, as contemning the Pope's Law, he hath presumed to take a wife, bring to pass we beseech thee, that all other Priests may follow his example. The rest of the Mass you may see in Cochlaeus in the year 1525. This unhappy Carolostadius was so persecuted by Luther, as he lived miserably in the Country and laboured like a poor Boar. John Knox. A Scotchman, and Apostata Married Priest, a Rebel and Boute-feux incendiary of the whole Nation, and a Murderer, raised a Rebellion, stirring up the nobles, and common people against Queen Mary of scott's his Sovereign, and against her virtuous Mother the Queen Regent, of the Catholic, and most famous house of Guise, who died of Grief for the coming of Heresy into that Catholic Kingdom. This man with a Rabble of Rebels deposed the Queen, and laid the Crown upon her Son's head King james the sixth, (afterwards King of England, Grandfather to King Charles the second) an Infant: Infine the noble Queen sorely afflicted, flying into England, hoping to be protected by her Kinswoeman Queen Elizabeth after a long Imprisonment was put to death by that cruel woman. This holy man Knox began his Reformation with the murder of Cardinal Betune Archbishop of Saint Andrews in his own Bedchamber, and did afterward many bloody Tragical things: Notwithstanding all his villanies, Calvin termed him an excellent and reverend man●, valiant Labourer in Christ his Church, restorer of the Gospel in Scotland, and in the end of a letter to him writes. Vale eximie vir & ex animo colende Calvin in Epist. & responsss. printed 1567. Frater. And Beza writes thus. joanni Knox Evangelii Dei apud Scotos instauratori, fratri & symmistae observando. And in another place. Magnus ille joannes Knox Scotorum in vero Dei cultu instaurand● velut Beza in Epist. Theologicis printed anno 1573. Epist. 74 pag. 333. alter Apostolus. Heer mulus malum scabit. Impious impure men, praise an impure impious man. The Protestant Bishop of Rochester in his Sermon at Paul's Cross, gave a truer Description of Knox calling him, and Bucanan two fiery Spirits of the Scotch Nation. It is written that this wicked Knox was killed upon his bed by a Devil. Shall judge you if this end, showed him to come from God. Oecolumpadius. A Brigittin Monk married a Nun, was a fierce Sacramentarian the next after Carolostadius, and after them Zwinglius, who they dying bore the Bell, and name of that Sect. This Oecolumpadius was a man of an unclean wicked life, was found dead upon his bed killed by a Devil as Protestant writers attest, and Luther among others. Christopher Goodman. AN Englishman, a seditious rank Goodman in his book how to Obey. pag. 96. Rebel great Companion to john Knox, writing of Queen Mary of England, speaks thus. That wicked woman Mary, whom you would truly make your Queen etc. And again. God hath not given an Hypocrite only to reign over you, but an Idolatress alsoe, not a man, but a woman, which his Law forbiddeth, and nature abhorreth, whose reign was never counted lawful by the Law of God etc. He says again. This ungodly Serpent▪ Marry hath joined herself with Adulterous Philip. sal is not this a Godly homily of obedience Goodman teacheth towards Soveraigness? And is not Calvin your great Doctor of the English Church a great friend to Sovereignty, whilst he highly praises this scurrile Rebel. You may observe one thing how Goodman after Queen Mary died writ against his former opinion, and acknowledged Queen Elizabeth to be lawful Sovereign of England, and that the Law of God was not against her Government, nor that the Law of Nature abhorred it, he called her not Idolatress or Serpent, by which it is clear and plain that this Rebellious knave writ only against Queen Mary being a Catholic, whose title to the Crown was clearer, and better, then that of Queen Elizabeth, as all men know. Having said thus much of the forementioned Heretics, and Reformers, let us now examine what kind of men those were; that contrived the XXXIX, Articles of the confession of England so highly valued by sal and preferred to true theorems of faith, (though many of them are condemned Heresies) after viewing what they have done touching said XXXIX Articles you shall be able to judge of their vices, and virtues. XIV. CHAPTER. A Narration of the English Religion and Reformers in King Edward the 6. Reign. THe Earl of Hartford the King's Uncle newly created Duke of Summerset, and Lord Protector of England, a man neither fit to govern, nor to be governed, his judgement being weak, and himself very wilful and blindly resolute. To his infamy and destruction, he made choice of Dudlay Earl of Warwyck (a man of great judgement, and a deep dissembler) to be his chief assistant and director, both in Church, and in state affairs, who was his greatest Enemy, which Summersett had not wit to see or discern, though all the world knew him to be Summersets competitor. This crafty man though he had been always a Roman Catholic in his judgement, (yet as many politicians use to do) he dissembled his belief, and soothed the Protectors inclination to the Protestant Reformation; and made account those new men for Propagation, and Preservation of their new Gospel and Doctrine would fix upon himself for their chief Patron and Director, and take with him, whom he would appoint for Sovereign of the Land, and to this purpose he much humoured their madness and zeal, while they were intoxicating the people with the liberty and pleasure of the new Religion. Dudlay being all, in all with the Protector, and having gotten the power of the Militia into his own hand, he began to settle a new Religion in England upon the score of a refined Reformation, and to unsettle the government and ancient faith; and in doing all this he gave the world to understand the Protector did all, and thereby made him so odious that none could endure to hear his name or to live under his government. This wicked Earl compassed what he went about to his own desire: his impious drift was to make his Son King, (who was married to my Lady jane Grace of the Blood-royal and a Protestant.) Infine he contrived the Protectors destruction, and had him put to death, the young King to be poisoned, the Princes Marry (afterwards Queen) to be excluded, and the Lady jane Grace to be Crowned Queen of England. For preparing the way to all those sad things this cruel impious man by force of the Army, (which was in his hands,) against his own Conscience in the first Parliament, and year of King Edward's Reign obtained in favour of Protestancy, and these new men, an act of indemnity for the new Preachers and Heretics from pennaltyes enacted by the ancient Laws of the Land against married Priests and Heretics; and a repeal of the English Statutes, that had time out of memory confirmed the imperial Edicts and Laws against Heresies. But in the second year and Parliament of Edward VI. it was carried (though by few votes, and after along debate of above four months) that the Zwinglian or Sacramentarian Reformation should be the Religion of England. O tempora! o mores! o exicrabilem Parlamenti Anglicani impietatem! o scelus Cleri Apostatantis! Who the Contrivers of the XXXIX. Articles and first Reformers of Protestant Religion. TRue Faith and all Sanctity being chased out of England by the sins of the Clergy, and the wicked laymen in the Parliament, the Charge of framing Articles of this new Religion, as alsoe of composing the Liturgy, and a Book of Rites, Ceremonies, and Administration of Sacraments was committed to Thomas Cranmer, Archbishop of Canterbury, and to some other Protestant Divines, who were all married Friars and Priests, lately come out of Germany with their sweet hearts; videlicet. Hooper and Roger Monks, Coverdale an Augustin Friar, Bale a Carmelit, all these Englishmen: Peter Martyr a Cannon Regulare, Martin Bucer a Dominican, and Bernardus Ochinus a Capucin, (these three strangers came over with three galloping Nuns) invited by the Protector and Cranmer out of Germany, and appointed to preach, and teach in both Universityes, and at London, who were to agree with the rest in the new modern form of Religion, which was a matter of great difficulty, because the tenets (which they until then had professed) were irreconsilable: For that Hooper, and Rogers, were fierce Swinglians, that is Puritans, or Presbiterians, and joined in faction against Cranmer, Ridly, and other Prelaticks, Hugh Latimer of great regard with the common people; he opposed himself to Cranmer and others for their opposing his pretention to the Bishopric of Worsester; Coverdale and Bale were both Lutherans, and yet differed, because the one was a riged, the other a mild or half Lutheran: Bucer had alsoe professed a kind of Lutheranism in Germany, but in England was what the Protector would have him to be, and therefore would not for the space of a whole year declare his opinion in Cambrid (though pressed to it by his scholars) concerning the Real Presence, until he had heard how the Parliament had decided the Controversy at London; and then he changed his opinion, and became wholly a pure Zwinglian. The same tergiversation was used by Peter Martyr at Oxford, and so ridiculously, that coming sooner in the first Epistle of Corinthians (which he undertook to expound) to the Words: HOC EST CORPUS MEUM, than it had been determined in Parliament what they should signify; the poor Monk with admiration and laughter of the University was forced to divert his Auditors with impertinent comments upon the precedent Words. Accipite, manducate, fregit & dixit &c. Which needed no explanation. At length when the news was come, that both houses had ordered these Words: HOC EST CORPUS MEUM, should be understood figuratively, and not literally; Peter Martyr said, he wondered that any man could be of another opinion, though he knew not the day before what would be his own opinion. As for Bucer he was a concealed jew, (joined in Contriving the XXXIX. Articles only to make good days with his Nun) and died a jew, being asked confidently his opinion of the Sacrament by Dudley Duke of Northumberland, in the presence of the Lord Paget then a Protestant (who testified the same publicly afterwards) he answered that the Real Presence could not be denied, if men believed that Christ was God, and spoke the Words, THIS IS MY BODY. But whether all was to be believed which the Evangelistes writ of Christ, was a matter of more Disputation Peter Martyr who came to England to Cherish in pleasures his wanton Nun, whose death he lamented efeminatly, was no Protestant in judgement as is clear by what is said, and yet he joined in the XXXIX. Articles. Bernardus Ochinus, (who loved Women so well as by an express written Book he affirmeth Polligamy or the lawfulness of having two Wives together) dying professed himself to be a jew, and so whilst he lived in England was but a counterfeit Protestant to make bon-chear with his Nun, and for this cause agreed to the XXXIX. Articles. Cranmer was a mere contemporiser, and of no Religion at all. Henry the eight raised him from Chapline to Sr. Thomas Bullen, Ann Boulogne's Father to be Archbishop of Canterbury, to the end he might divorce him from Queen Catharin, and marry him to said Ann Bullin, which he did: Afterwards by the King's Order he declared to the Parliament, that to his knowledge Ann Bullen was never lawful wife to his Majesty (by which he let the World know Elizabeth her daughter had no right title to the Crown of England.) After this he married the King to Ann of Cleves, and when the King was weary of her, Cranmer declared this marriage alsoe null, and married, and unmarried him so often, that he seemed rather to exercise the office of a pymp, than the function of a Priest; which (to requite one courtesy for another) made the King connive at his keeping a Woman, and at some of his Opinions, though some what contrary to the statute of the six Articles. In King Henry the eight's days, Cranmer professed to be Catholic, and writ a book for the Real Presence; In King Edward the sixth days he professed Protestancy, and writ another book against the Real Presence; Bishop Bonner produced both those books against him in judgement. He conspired with the Protector Summerset to overthrow K. H. will and testament; and afterwards conspired with Dudlay of Northumberland to ruin the Protector: he joined with Dudlay and the Duke of Suffolk against Queen Mary for the Lady jane Grace; and immediately after with Arondell, Shrewsbury, Pembroke, Paget, ane others against the same Duke: finally when he was condemned in Queen Mary's time for treason and Heresy, and his Treason being pardoned, hoping the same favour might be extended to his Heresy, he recanted and abjured the same; but seeing the temporal Laws reserved no mercy, for relapsed Heretics (who are presumed not to be truly penitent or converted) he was so exasperated thereby, that at his death (moved more by Passion then Conscience) he renounced the Roman Catholic Religion, to which he had so lately conformed. These were the Godly men, who framed the XXXIX. Articles of the Religion of the English Church, the Liturgy and the book of Sacraments, Rites, and Ceremonies of the Protestant Church: and though it may seem incredible, that an Atheist, a jew, a Contemporiser, or mere Pollitian, a Presbiterian, a riged Lutheran, a half Lutheran, and an Anty Lutheran, or Sacramentarian should all make one Religion, yet when men do but dissemble, and deliver opinions to please others, and profit themselves, and have no Religion at all, they may without difficulty concur in some general points of Christianity framing negative Articles (such as many of the XXXIX. Articles are) Impugning the particular truths of Orthodox faith. This was the case of the Church of England, and men disagreeing in opinions made up one religion such as it was. The Fabric of those Articles being raised as was said, let any Christian be judge whether it be more safe, and more rational to rely in matter of faith upon the Tradition of the whole Catholic Church, and ancient Liturgies, and Rites, and upon the Testimony of all the holy Fathers, and Counsels since the Apostles times, then to take the bare Word of Cranmer, a man of slippery life and Religion; Let any Christian man (I say) be judge whether this man together with Ochinus a jew, Buzer an Atheist, (or at the best a jew) Peter Martyr of the Religion the Parliament would have him to be of; Hooper and Latimer and Rogers stubborn discontented Presbiterians; Bale. and Coverdale, Lutherans, two lewd and runagate Friars, whether he that cares for his own soul, should rather believe these wicked impious men, in points of Faith, and marters of Salvation, than all the ancient Fathers and the holy Counsels. Let us now see, after Dudlay and his faction of Protestant Religion and the City of London had crowned jane Grace, what became of them, and how long they were in the roof and prosperity. Queen mary courage and resolution, and her own good right (Protestancy being not as yet so deeply rooted) at once with those loyal Catholics, that waited on hervertue and fortune, quashed Dudlays Rebellion and design (those lewd Apostate Monks and Priests, that coined the XXXIX. Articles then vanished away like smoke) and brought Dudlay to his destruction; he was put to death for treason and Rebellion. Upon the scaffold he declared that he had never been a Protestant in his judgement, and only made use of its principels and Profession for temporal ends, as to raise his family, and make his Son (married to Lady Grace) King, etc. He advertised the people of the new Religions in consistency with peace and quiet, that its Clergy were but ungodly men, and trumpets of sedition. The substance of his speech is set down by Doctor Heylin a Protestant in Doct. Heil. Eccls. Restau. Queen Marry pag. 19 these-words. He admonished the Spectators to stand to the Religion of their Ancestors rejecting that of latter date, which had occasioned all the misery of the foregoing 30 years, and that for prevention for the future, if they desired to present their souls unspotted in the sight of God, and were truly affected to their country, they should expel those tempests of sedition, the preachers of the reformed Religion; that for himself what soever had otherwise been pretended, he professed no other Religion then that of his fathers, for testimony whereof, he apealed to his good friend and Ghostly Father the Lord Bishop of Worcester; and finally that being blinded with ambition he had been contented, to make wreck of his conscience by temporizing, for which he professed himself seriously repentant, and so aeknowledged the justice of his death. A Declaration (saith Doctor Heyling) very unseasonable whether true or false, as that which rendered him less pitied by the one side, and more scorned by the other. This is a more politic than pious observation of Doctor Heylin, would he not have men confess their faults and profess their faith when they are dying? and would he have them prefer the vanity of the pity, or scorn of the World, when they are to bid the whole World adieu, before the Satisfaction, and Salvation of the Soul? sal hath there been so much as one man of your first Doctors and Reformers, and of all those that contrived the XXXIX. Articles, hath there been (I say) so much as one just man before God walking in all the Commandments and justifications of our Lord without blame? one virtuous soul that mortified his body and loved Chastity? one Priest or Monk amongst them all that was bonus odor Christi? No; but all of them lewd, dissolute, infamous Priests and Religious men, that broke their holy vows, Rebels against God, and against his anointed on earth, Kings and. Magistrates, rayfing tumults and seditions in all the countries they lived in; such kind of men they have been, though john Fox a ridiculous man canonised many of them for great Saints, of which we shall treat more at large in the ensuing Chapter. They have been Cores that have rend the Coat, and garment of Christ, and made a great Schism in God's Church: like Ballaaems they have cheated God's People, for gaining Worldly Comodityes and Pleasures: like Gains they have murdered millions of innocent abels with Heretical Doctrine, and pestiferous manners and Conversation: You are not ignorant sal of what Saint Paul writes to Timothy. And 2. ad Tim. cap. 3. thus know thou, that in the last days shall aproatch perilous times. And men shall be lovers of themselves, covetous, haughty, proud, blasphemous, wicked, without affection: Incontinent, unmerciful, traitors, stubern, puffed up, and lovers of voluptuousness more than of God. Lay your hand upon your hart sal and tell me were not all your Saints such? did not they lead about captive silly women loaden with sins? are not Nuns breaking out of Cloisters, such women? was there any of your capital reformers that hath not led with him a Nun, or some other woman covered with sins, and from those they never separated, but for enjoying them, and their love, perrished eternally? Ah sal, ah blinded sal, have you for joining with those flagitious men, and imbraceing their new and Heretical Doctrine, deserted the famous Doctors and Saints, Gregory, Ambross, Augustin, and Hierom, and all the ancient Fathers of the Church now glorious Saints in heaven? Heu and Vae will fall upon you for a lost man that began to stray in your old age. Shall for shame: Fuge ad foli● in horto Paradisi, & abscond te a fancy Domini cum peccantibus parentibus tuis, & Deo clamanti sal ubi es, respond cum pudore, v●cem tuam audivi Domine & tim●i, eo qu●d nudus essem, & abscondi me. XV. CHAPTER. Shall (if he minds his Salvation) should not stay in a Church, wherein Murderers, Traitors, Heretics, Thiefs, Negromansers, and other malefactors are Canonised for Saints. IT is (saith sal) a grievous reproach objected to the Protestant Congregation of the English Church, to say they esteem for Saints, Murderers, Heretics, and other malefactors, it is so sal, and even such a reproach, as the Prophet objected to some men that were Socii furum, Companions of Thiefs. But if the Congregation of Protestants in England do this day own and acknowledge for Saints, Murderers, and other malefactors; (Ipsi viderint, volenti & scienti non fit injuria.) While they do not disclaim in john Foxes Calendar, wherein he sets down for glorious Martyrs, and Saints, Murderers, Traitors, Thiefs, etc. But rather highly value the same, so as it hath been publicly read in the Churches to the Congregation, do not they make themselves guilty of this reproach? Fox then is the man hath done this great Injury to the Protestants of England, if they will be sensible of it. This man of his own head, forged a Calendar, or Ecclesiastical Table of new Saints for the new English Church, out of pride and vanity, Emulation, and apish Imitation of our Calendar, for he would forsooth have a Calendar for his own Saints, (that indeed were no Saints) and in this Calendar he put down agreat rabble of Heretics, Thiefs, seditious persons, etc. And canonised of his own new Reformers who he pleased, and left out whom he pleased. By framing this impious ridiculous Calendar, he hath done a grievous Injury to the Catholics of England, to all the Saints of great Britain, and to the very Protestant Congregation. To the Catholics those constant Professors of their faith in the days of Edward the sixth, and Queen Elizabeth (days of sharp persecution) that would not bend their knee to Baal (there were blessed be God many thousands of them) Lots that remained pure in Sodom; in raising a Dagon, (a Calendar of false Saints,) against their Arca, (a Calendar of true Saints) but in the end our Arca hath fall'n Foxes Dagon. To the Protestants he hath done a very great affront, and dishonoured their Religion by setting down in his Calendar for Saints of their Communion known Heretics, Traitors, Murderers, Witches, and all kind of malefactors, by which he hath made his own Protestants Socios furum Companions of Thiefs: what more infamous to the Protestants of England, than the Company of wicked men, some condemned for lewd life, some for theft and Sacrilege, others for Murders and Conspiracies, others for witchcraft and sorcery, and coming even to the destroying of their Prince's person; And is not this a holy Communion and Association of them to brag of? This is the great honour that john Fox hath done to the Protestants of England, that Luther, Bucer, Ochinus, and those other Apostatas Priests, Monks, and Friars, that for love of the flesh broke their Vows made to Almighty God, are set down for chief Saints in his Calendar. He hath likewise highly injured the Saints in heaven, in turning them out of the calendar to make room for his new Saints, to that effect he put out of his calendar all the English, British, and Scotch Saints, that have been known for glorious Saints by all the Ecclesiastical Histories of the World: What attempt more violent, what Injury greater, then to strick out of the Senate of Saints, all the Bishops, Martyrs, Confessors, Virgins, Eremites, Priests, and Monks of great Britain, enjoying the blessed Society of Angels, and the happy presence and vision of their Master jesus, the Lamb of God, and who is the light and Lantern, and Sun itself of the Celestial City of Jerusalem? and this he hath done, and all those he hath put out of their seats, and places, to make room for his new Martyrs and Saints, such as you will blush to see named for Saints. Nor did Fox stay here; but with great petulancy like a scelerat and profane man he dared compare his new Saints, with our ancient Martyrs, as john Hooper a married Priest with Saint Policarp. He resembleth tindal in like manner to Saint Paul, and his Shollar Frith, to Saint Timothy. Let any man read his arrogant and blasphemous dedicatory Epistle, in beginning of his volume, to Christ himself, and he shall see the pride the man had conceived of those his new Martyrs. For first he asked of Christ this question. Quae gens, quae Fox in Epist. dedic, ad jesum Christum● lingua, quae natio, qua temporum vetustas, quae hominum prosteritas earum non cantabit laudes? etc. That is▪ What people, what tongue, what nation, what continuance of time, what posterity of men shall ever be, that will not sing these new Martyr's praises? etc. This was his question, Fox his writing to jesus Christ. and you will easily imagine how quickly Christ could have answered the goose (if he had been worthy of answer) to wit, that he should soon after see, and behold a posterity of the English Nation itself, that instead of praising them, would defy and detest both them and their Doctrine, as alsoe display their wickedness to the whole World. And whether this time and posterity be already come or Noah, let the Reader judge by that, which in this book he shall see set forth. But now after Fox his Conference had with Christ in Latin, he cometh down to reason with the Q. Majesty in English, about the worthiness of the same Matyrs, and then turneth again to the learned Reader (for so he saith he must be) in another Latin letter, where after many other insolent vaunts of his new Martyrs, he saith thus: Si non poena sed causa Martyrem facit; Fox Epist. ad doctum lectorem. non video cur non unum Cranmerum sexcentis Beckettis Cantuariensibus non conferam modò, sed pretulerim. That is: If the cause and not the punishment make a Martyr, I see▪ not why I should not only compare, but prefer alsoe one Cranmer before six hundred Becketts of Canterbury. This is one Impudence, let us hear another: Quid in Nicolao Ridlaeo videtur cum quovis Divo Nicolao non conferendum? That is: What is there in Nicholas Ridley, that Impudent & ridiculous demands of john Fox. may not be compared with any Saint Nicholas whatsoever? To this every man that hath red the life of Saint Nicholas surnamed the great, (that was Bishop of Myra, and so famous in the first council of Nice) and hath either known the other Nicholas Ridley intruded into two Bishoprics of England at once, together with his Burgundian wife, or shall read those things which afterwards I am to set down of him and Octob. 19▪ his actions out of Fox himself, when I come to his festival day will easily be able to make full answer. There followeth Fox his third demand of the learned reader more impudent and impious than the rest. Qua in re (saith he) Latimerus, Hooperus, Marshius, Simsonus, caeterique Christiani Martyrii candidati inferiores summis, maximisque ill is Papistici Calendarii divis, imò multis etiam nominibus non pr●ponendi videantur? That is: In what one thing may Latimer, Hooper, Marsh, Simson, and other renowned Christian Martyrs, (in this book contained) seem to be inferior to the highest and greatest Saints of the Papistical Calendar, or rather not to be preferred before them all for many respects? Here now you see his full sense, and these his Martyrs are to be preferred before the highest and chiefest Martyrs of the Pope's Calendar. But some one of the Protestant Congregation will tell me it is a flat lie, that Fox hath canonised Malefactors for Saints, to wipe of this stain I remit this man to examine his Calendar by years, months, and days; and to point out with a fingar some of them (for it were toe tedious to pass ●an. 7. 8. 9 10. Febr. 6. Enormities of divers Foxian Saints. over them all:) In the first place I give you Sr. john Oldcastle, and Sr. Roger Acton, who with above forty more were hanged in Saint Gylses field, for treason and for actual Rebellion, and for conspiring the death of King Henry the fifth, and of his Brothers: who yet are made solemn Martyrs by john Fox in his Calendar and distributed into divers festival days for celebrating their memories: behold two capital rubricated Martyrs of john Fox who died for Rebellion and treason. So write Catholic and Protestant Authors, as Walsingham, who lived at the same time with Oldcastle: Likewise Stow expressly speaks thus. Towards the end of the year 1417. Stow anno 5. Henr. 5. pag. 572. Sr. john Oldcastle taken by chance in the Territory of the Lord Powes was brought up to London in a Litter wounded, during the Parliament, and there examined. Which Stow sets down thus: Assoon as Sr. john Oldcastle, was brought into the Parliament before the King's Brother Duke of Bedford Regent and governor of the Realm, his indightment was read before him of his forcible insurrection against the King in Saint Gylses field, and other treasons by him committed. The question was asked. why he should not be deemed to Die? etc. But the said Oldcastle giving many frivelous answers, and speaking nothing to the point, the chief justice admonished the Regent not to suffer him to spend the time so vainly, and being commanded to answer finally, why he should not suffer death. To which he stoutly answered, that This Rich. then in Scoctland, was a Mock King a suborned impostore. he had no judge among them, so long as his League Lord King Richard was a live and in the Realm of Scotland. Which answer when he had made, because there needed no other wittness, he was condemned to be drawn and hang▪ d upon a Gallows, and to be burned hanging upon the same. Which judgement was executed on him the 14. of December in Saint Gylses field. Where many honourable persons being present; the last words that he spoke were to Sr. Irpingham, adjuring him, that if he saw him rise from death to life again the third day, he would procure that his sect might be in peace and quiett. Thus fare are the words of Stow, Oldcastle was of the Sect of Wicklif. And who will not say now but that this traitor publicly executed for treason, is a worthy Martyr for Fox his Calendar and Martyraloge? If Hackett the puritan put to death in Queen Elizabeth's days for saying he would rise again the third day, as Oldcastle did say: and went devoutly to the Gallows as the other did, crying JEHOVA, JEHOVA, (as Stow setteth it down) and at the Stow anno 33. Eli. Christi Vero 1591. pag. 2289. Gallows no less bitterly railed against Q. Elizabeth, than Oldcastle did against that worthy King: Into his Calendar had he gone without further Consultation; and in some respect was fit for it, being a Cal●anist in the purest degree, which Oldcastle was not, as after shall be made appear. It is alsoe clear and manifest Of Sir Roger Acton and his cause why he was hanged. that Sir Roger Acton Knight with Sir john Oldcastle and others conspired King Henry the fith his death with his Brothers, and was taken in open Rebellion against him in the field of Saint Gyles in London, upon the year 1414. And was condemned of treason, at Westminster, and on the tenth of February, was drawn, hanged, and buried under the Gallows so ●elateth Stow. Stow. in Chro. ●n Dom 1414. pa. 551 Holen. anno 1414. And Holenshed in effect writeth the same, citing for his Authors Titus Livius. And Hall in the Margin. Stow, and Holenshed as above was said were both Protestants. john Zisca alsoe the famous Bohemian Murderer, who besides the Rebellion against his Prince and Liege Lord, was a common manqueller, began his Rebellion by murdering openly the Major of prague, and other Senators; and then breaking violently into the court, so afflicted the sick King Vincislaus, as he fell presently into a dead Palsy, and thereof soon after departed this life. He continued that most cruel and outrageous Rebellion, against the afflicted Widow Queen Sophia his sovereign Lady, and against the Emperor Sigismond Brother to Vincislaus, lawful Successor to that Crown, for divers years. And this with such slaughter, and opprobrious handling, especially of Priests, and Religious men, as scarce is read in any other Barbarous History: calling himself in his Title Monachomastix, the Murderer of Monks. His cruel bloody Soldiers were a company of People called Thaborits from a Castle being on a hill (which Zisca called Monthabor, which he had taken by treason and violence from a Catholic noble man, killing both him, and all his that were with in it,) who followed him for spoil and licentious life. There were committed more outrageous insolencyes Murders, and grievous villainies in a few years, by the Directions of this cruel Zisca; then any other History doth relate in many ages. The horrible Testament of 1. Ziscae a Bohemian Saint. And at length being strucken by God's Hand with the plague being demanded of his friends (as Fox himself confesseth) how he would be buried, he bid them to flay him, and make a Drum of his skinn, therewith to terrify the Papists in their fights and Battles (as it was done) casting his carcase to be devou'rd in the field. This Relation of Zisca's life and death is writ by john Dubravius, Bishop of john Dubra. lib. 24. Histo. Bohem. Olemuz, and by Aeneus Silvius that writ this story more at large, and out of whom Fox professeth to gather his Relation, who concludeth thus: Divinitus Aeneus Sylu. in Histor. Bohem. cap. 16. tandem, ut par est credere, peste tactus expiravit, monstrum detestabile, crudele, horrendum, importunum, etc. And is it not cause of wonder that Fox in his Calendar allows to this bloody Zisca the place of a holy Confessor on the fifth day of February, though his Sect in Religion (being a Hussit) were fare different from that of the English Protestants at this day. john Claydon a Curriour, hath the place of a high Martyr on the third day of February in the year 1413. (Fox in another place gives him the year 1415.) This Claydon, who was an old Lollard, who upon confidence of his Sect, was grown into such a maddness, that being a layman, (and Curriour by A Curriour made himself a Bishop and his Son a Priest. his trade,) he presumed to give holy Orders to his Son, and to make him Priest, and to celebrate Mass in his House upon the day of his Mother's rising from Childbed, for which he being apprehended, examined, and lawfully convicted of Heresy, he was burnt in London, etc. so writeth Walls. anno 2. Reg. Henr. 5. pag. 436. learned and famous Walsingham. And behold the Curriour made a glorious Martyr. William Flower in like manner, the famous Apostata Monk, took a wife and came by Apostasy to be a Surgeon, and wounded with his wood knife the Priest john Cheltam administering the Blessed Sacrament to the people with great Devotion in Saint Margaretts Church, (he wounded him in his head, Arm, and Hand wherein he held the Chalice) and said it was by the special direction and Inspiration of God, he is set down in Fox's Calendar the ninth of April, for a holy Martyr, and he says of him in the end of his Martyrdom. Thus endured this constant wittness, and faithful servant of God William Flower, the extremity Fox pag. 1432. of the fyte. Eleanor Cobbam Duchess of Gloucester, and Roger Only, condemned plublickly, the one for witchcraft and sorcery to Murder King Henry the sixth, the other for conjuring, to the same effect and purpose, are both of them canonised upon the 12. and 13. of February for great Saints, the Duchess for a Confessor, and the Conjurer for a Rubricated Martyr. The Author of this Relation is Stow who says the Duchess was condemned to certain penance which she performed, and was for all her life confined to the I'll of man. Of Only the Priest these ware his words: That Stow anno Dom. 1441. Roger Only (otherwise Bullenbrooke) was condemned to be hanged, drawn and quartered at Tyburn, upon the 18. of November, (as he was) and she left to her penance. It is here to be observed that said Duchess and Only were not charged upon their arraignment and Condemnation for being of any other Religion then of the Catholic, yet Fox must by force have them of his Religion. Collen's a maddman, and Coubridg● who flatly denied Christ himself, and used most uggly and blasphemous speeches against him, yea did put out his name, of all books, wherein soever he found the same, these are not left out, but rather put in for great Saints, and holy witnesses of Christ, their days are the tenth, and eleventh of October, and yet doth Fox himself confess, that the one denied Christ, and that the other was mad when he held up a dog instead of the Blessed Sacrament to be adored in the Church. And was not Fox a maddman when he canonised this Bedlam a Saint? William King, Robert Debnam, and Nicholas Marsh, all three hanged in Chains by King Henry the eight in the 24. year of his Reign for theft and sacrilegious robbing of a Church in Kent are proposed in this Calendar for Godly Martyrs and holy People; Fox to honour these holy men setteth down a very goodly printed pageant with this title over it. William King, Robert Debnam, and Nicholas Marsh hanged, for taking down the rood of Dovercourt. Mark how Fox confesseth, they took down the Rood, and saith further they did this to remedy the superstition of worshipping the Rood then used by Catholics, and addeth those tender words of these his four thieving Saints. Wherefore (saith he) they were moved by the Spirit of God, to travel out of Dedham in a wondrous goodly night, both hard frost, and saire Moonshine, etc. By this he ascribeth stealing and robbing of Churches to the Spirit of God, and says God gave those Saints a very fair Moonshine night to go rob this Church. But what did King Henry and his Counsel Fox pa. 940. judge thereof? Fox himself tells you in this Language. Notwithstanding (saith he) these three, whom God had blessed with his Spirit, were afterwards indicted of Felony, and hanged in Chains, within half a year after, or thereabout. Thus writeth Fox of these three holy Thiefs, which were hanged so solemnly in Chains for Robbery, and Sacrilege, which things yet (as you see) Fox is not ashamed to ascribe to the particular instinct of God's Spirit. Saint Augustin said of the Donatists, (those especially called Circumcelliones) who committed Robberies and killed one a nother, and after, were reputed Martyrs by their own faction: Vivebant (saith S. Aug Epist. 68 Augustin) ut Latrones, honorabantur ut Martyrs. That is: They lived as Thiefs, and were honoured by those of their own Sect as Martyrs. The same we say of King, Debnam, and Marsh, Foxes holy Thiefs. So liberal is Fox in canonising Saints, as he gathers into his Calendar many different sectaries of oppositt opinions, that cannot possibly agree or stand together, (you shall hereafter see them quarrelling and putting one another out of the Calendar) as Waldensians, Albigentians, Wicklifists, Lollards, Hussits, Tha●●rits, Anabaptists, and Lutherans, who abhor, and condemn expressly our English Protestant Religion at this day, and each one defending, yea dying for his sect and in maintenance of his peculiar opinions, are here all coupled, and joined together in this Calendar as fellow Martyrs. He Canonizeth john Wicklif from whom came the Sect of Wicklifians. And calleth him a chosen man raised up by God for lightning the World and Impugning the Church of Rome; and yet Wicklif taught and believed Articles, that the Protestants of England at this day do not, as that of the Real-Presen●, * Wicklifs Errors about that Sacrament Accidentia non manent sine subjecto in ●odem Sacramento. substantia panis naturalis, & vini naturalis manent in Sacramento Altaris. Errores damnati in Concilio constanti●nsi. the Doctrine of Purgatory, and other Articles: will you hear Sir john Oldcastle a prime Wicklifian his Protestation at his death of believing the Real-Presence, after confessing Articles about the Blessed Trinity and Christ's Deity. Sir john Oldcastle cometh to treat of the Sacrament of the Altar he protesteth thus, (as Fox himself writeth: And for as much as Sir joh. Old-C. his Protestation at his death. I am falsely accused of a misbelief in the Sacrament of the Altar: I signify here to all men, that this is my faith concerning that: I believe in that Sacrament to be contained very Christ's Body and Blood, under the Similitudes of Wine and Bread, yea the same Body, that was conceived of the▪ holy Ghost, borne of the Virgin Mary, done on the Cross, died and was ●uryed●, and a risen the third day from death, and now is glorified in heaven. The said Oldcastle showed his belief about three sorts of men thus: The holy Church I believe to be divided into three sorts or Companies, whereof the first are now in heaven etc. The second sort are in Purgatory Fox pag. 314. abiding the mercy of God and a full deliverance of pain. The third upon Earth etc. You see that Oldcastle a W●ckclifian doth clearly believed the Doctrine of Purgatory, which Fox did not, nor do the Protestants of England now, wherefore to this speech of Purgatory, Fox thought best, (lest it might disgrace his new Martyr) to add this parentesis of his own (if any such place be in the Scriptures &c.) which was perfidiously done of Fox. It is to be supposed that Wicklif held some things with us, and some things with the Protestants, and somethings different from both, and yet Fox must have him and his Sect to be of his own Communion, and make him a Martyr, though he confesseth and so doth john Ball alsoe, that he was never as much as imprisoned for his faith, but his bones were taken up forty years after his burial, and burned by the Commandment of the Council of Constance for his Heresies discovered after ●his death, and for this Fox made him a Martyr, and consequently he became Martyr without feeling any pain, or without the Consent or Concurrence of his own will. Take here some Articles of Wicklifs Doctrine to which I presume the Protestant will not agree. One is. That it is against Scripture for any Ecclesiastical Minister to have any temporal possessions at all. What think you? will the Ministers of England agree to this? Another. That as long as a man is in deadly sin: he is neither Bishop nor Prelate. Another. That Temporal Lords may according to their own will and discretion, take a way the temporal goods from any Churchmen when soever they offend. Think you, that the Protestant Churchmen of England agree to this Article? Another. Tithes are mere Alms, and may be detained by the Parishioners, and bestowed where they will at their pleasure. This Article alsoe cannot relish Protestant Churchmen. These and many more Articles of Wicklif have been condemned by the Catholic Church as Heretically, and himself as an Heretic, though he held divers points of the Catholic Religion, as holy Orders, Consecration, Excommunication, Purgatory, and other like. But Fox makes him a Martyr for holding some points with the Protestants, though differing in other Material points. But this is the Beggary of his new Church, that it cannot be made up but by such dunghill clouts as Wicklefians, Lollards, Albigensians, and the like, which are cast of by the Catholics and rejected, for that they have not agreed in every point of the Catholic belief according to the creed of Athanasius: such is the integrity, severity, and Majesty of our Church, that we reject as spotted, and blemished rags all such as believe not all Articles of Faith proposed by the holy Catholic Church: this is according to Saint Augustins' Doctrine. Ecclesia Vniversaliter perfecta est & in nnllo claudicat. That is: The true Church is Universally perfect, and doth halt in no one point of belief. Now you shall see how Wickless fellow- Saints condemned him for an Heretic, and consequently one that should not be placed in the Calendar of Saints: Luther the great Elias and Prophet of Germany, (as joannes Cockleus joann. Cochl. in vita Luteri. Surius in hist. Anno Dom. 1517. & 1518. Melan. Epist. ad Fredericum Miconium. and Surius do recount:) held Wicklif for an Heretic: such alsoe was the judgement of Philip Melankton, which against john Fox must needs be much available, who placed him for a fellow Saint, together with Wicklef in his Calendar. What then says Melankton of Wicklef? he speaks thus: Inspexi Wicklefum, qui valde tumultuatur in hac Controversia, etc. That is: I have looked over Wicklef, who behaved himself tumultuously in this Controversy (of the Lords supper) and more than this, I have found many Errors in him, by which a man may make judgement of his Spirit. It is certain, he neither understood nor held the Justice of Faith. He said in another place. Plane furebat Wicklefus Melan. in Apol● tit. de human, tradit. qui negabat, licere Sacerdotibus tenere proprium. That is: Wicklef was plainly out of his wits, when he did deny, that it was lawful for Priests to hold & in locis come. tit de potestat. Ecclesi. any thing proper. Well then, Wicklef a furious man that stirred up sedition, and was ignorant of the very foundation of the Protestant Gospel, to wit, of their Doctrine of Salvation by only faith, (as both Melankton and Luther affirmed Wicklif to be) with what spirit, think you doth your Apostata Friar Bale call him an Elias, a morning star, an Organ of Christ, an habitacle of the holy Ghost. But if you will listen to Catholic writers who lived about the same time with Wicklif, as Thomas Walsingam, and Thomas Waldensis in their learned writings, you shall find him to have been one of the most pernicious, wicked, dissembling, Hypocritical, impugners of Christ and his Doctrine that ever was in the Church of God. Walsingam Walls. in hist. Ricard. Rigis 2 anno Dom. 1382: doth begin a Narration of Wicklif thus. Eodem tempore ipse verus Hypocrita, Angelus Sathanae, Antichristi prae ambulus non nominandus, joannes Wicklef, vel potius (wicked-beleefe) Hereticus, sua deliramenta concinnavit, reassumen damnatas opiniones etc. That is: At the same time the very true Hypocrite, the Angel of Satan, the forerunner of Antichrist, the heretic john Wicklif, or rather (wicked-beleefe) not being worthy the naming, continued his mad and new devises, renewing again old damned opinions and heresies, etc. You see how holy a man Wichlef was by the Testimony of Catholic writers, who knew him better than Fox did; however we must leave him a Saint to fill up that new Calendar. Fox is not ashamed to place in his Calendar Lollards a Sect of Heretics ancienter than Wicklifians by 50 years, who in some things held with the Protestants and Wicklisians against the Roman Church, as against the Invocation of Saints, Fast, Prayers, and the Sacraments of Penance, Matrimony, Extremunction, and the like: they had alsoe particular Opinions of there own against Baptism, Eucharist, and the like. They had alsoe their peculiar fanatic Opinions, (as Tritemius saith.) 1. That Lucifer with the rest of The peculiar oponions of the Lollards according to Tritemius. his Angels were injuriously thrust out of heaven by Michael and his Angels, and consequently to be restored at the day of judgement. And that Michael and his Angels, are to be damned for the foresaid Injury, and to be delivered over to everlasting punishment, from the day of judgement forward. 2. That our Lady could not bear Christ and remain a Virgin, for that so he should have been an Angel and not a man. 3. They held that God did only punish such wickedness as is done upon Earth. But if any thing be done underground, it is not punishable. And therefore in caves and sellers underground, they were accustomed to exercise all abomination. And of this he relateth a certain Story happened in Germany, which was that one Gisla (a young Woman of their Sect) coming to be burned for Heresy, she was asked whether she were a Virgin or no: whereunto she answered, that aboveground she was, but under ground not. This Heresy the Lollards grounded upon that saying of the Psalm. Terram Psal. 113. autem dedit Filiis hominum. That is: God hath given the Earth to the Children of men. I will conclude in this place with Fox, a Father os lies, the greatest Hypocrite and Falcificator of that age, or this; for proof hereof I remit you to Father Persons (a famous man of blessed memory, a great Ornament to his Order and all the Church of God) in the third part of his treatis in the Addition he made or the Relation of the trial made before the King of France in the year 1600. between the Bishop of Eu●eux, and the Lord Plessis Mornay. Page 59 60. 61. I have had Occasion these months The words of Fr. Persons past to peruse a great part of his last Edition of Acts and Monuments, printed the fifth time in the year 1596. and do find it so stuffed with all kind of falsehood, and deceitful mannerof telling tales, as I could never (truly) have believed it, if I had not found it by my own experience. And I do persuade myself fully (notwithstanding all his Hypocritical words and protestations, which are more, and oftener repeated by him, then in all the writers together, that I have read in my life) that there is scarce one whole Story in that huge volume, told by himself, except when he relateth other men's words out of records, and thereby is bound to the formality thereof, but that it is falsified, and perverted one way or other, either in the beginning, middle, or end, by adding, cutting of, consealing, false translating, wrong citing, or cunning juggling, and falsification. He saith further. A certain learned Student of Divinity, brought to me of late 30. places taken out of two only leaves of Fox his book to wit, from the 12. to the 14. which I looking upon found them all most evident by conference of the Catholic Authors alleged by the said Student: and moreover, besides these thirty, I did discover so many other plain Falsehoods, and manifest wilful lies, in those only two leaves, as might well double the former number; and I do offer to prove them, one, by one, if any Friend of john Fox will join issue with me upon this point. Infine Father Person concludes with Fox that if all the Falsifications and lies in his great volume of Acts and Monuments were well siffted, the number and account would swell so high as it would much surpass john Sleydans' Story in this kind (though he be the Protestants Protochronicler) out of whom, no less than an eleven thousands lies were gathered by the Catholic writers of Germany. Let Fox go along for his Companion, if not master in the art of lying. XVI. CHAPTER. The fift Quaere, what Company hath sal forsaken, and who are they he now sticks unto. TO this Quaere an answer is Soon given: that sal having shamefully deserted the Catholic Faith, hath alsoe abandoned their side, and hath passed to those that profess the Religion, or rather Heresy he hath embraced. This is made manifest out of his own words in his Recantation. All considered well (saith he) I did conclude the way of the Church of England to be safer for my Salvation: wherefore resolved to declare as I Out of Sall's Recantion. do hereby seriously, and in my hart without any Equivocation, and mental Reservation, in the presence of God and this Congregation: I declare, that I do give my full and free assent to the XXXIX. Articles of the Church of England, for holy and wise, and grounded upon the infallible word of God; acknowledging the Romish Tenets against them to be false and superstitious, especially that of Transubstantiation, as forcing upon Christians a belief of monstrous Miracles, repugnant to human reason, and not grounded upon divine Testimony. Shall there is an end of you going out of the ark, not like the Dove, that returned carrying in its mouth a branch of an Olive tree; but like the crow that never came back again, it may be much feared, this may be your dismal end. But having now bid adieu to us whither do you go? you pass indeed from us to a great Congregation of men, who all of them put in a just claim to have you of their Company and Communion. All out of the ark are your Companions; of these you have in the Law of Nature, in the written Law, and the Evangelicall. All these (we call them Heretics) were Armies fight against the eternal Verity, and the goodness of God, all are your Companions. I remember to have said above out of Tertulian, that Protestants and other Heretics being not able to show the succession of their Church, were forced to grant, it was for a time invisible (which is against the nature of a true Church) yet for all this I cannot deny but that Heresy is ancient, and had its being before man was created. The first Heretics therefore (and before man's creation) was Lucifer with some rebellious Legions that with him stirred up sedition in heaven, when Lucifer out of Pride would be esteemed an Anti God, with him joined in the quarrel several Bands of Angels, and fell all with him. And there was Apocal. cap. 12. seen (saith the Book of Revelations) another sign in heaven, agreat red Dragon, and his tail drew the third part of the stars of heaven, and cast them to the Earth. The sedition and Rebellion is there described. After follows the fight between Lucifer and those of his side, and Michael the Arck-Angell, Captain of the innumerable Legions, that remained obedient to God, and these had the victory. And there was made Apocal. ibid. agreat Battle in heaven, Michael and his Angels fought with the Dragon, and the Dragon fought and his Angels: and they prevailed not, neither was there place found any more in heaven. And that great Dragon was cast forth, the old Serpent, which is called the Devil and Satan, which seduceth the whole World: and he was cast into the Earth, and his Angels were thrown down with him. From Heresy and Heretics in heaven let us pass to those on Earth. Heretics in the Law of Nature. AS soon as God began to be Cain the first Heretic. worshipped on Earth, the Heresy of Cain sprang up, who denied God's Providence, and murdered his brother Abel for maintaining God's Providence; cain's Envy could not brook Abel's Innocency. The second Heresy was that of Lamech, Lamech the second Heretic. who married two wives at once, and so denied the Unity of the Church: God drew but one Rib out of Adam, and of that made but one woman, and said to them. Erunt du● Genesis cap. 2. in carne una, Lamech violated this Law by taking two Wives, which was an Heresy. 3. The Giants were the third sort of Heretics. 4. All those that did not enter the ark, and perished in the Deluge, were Heretics. 5. I'm after the Deluge mocked his Father's nakedness, and was Eo Nomine Pratriarck and Father of all those scoffing Heretics that contemn the holy Fathers, saying they were ignorant, unlearned, and blind. You see by this, there was one Heretic (Cham) in the Ark, wherein were in all but eight Souls. 6. Those that were building Babel; were Heretics, and the figure of Heretics that followed them; God confounded their tongues, so that they could not understand one another, it is so this day with Protestants strucken by God with a giddiness, and so disagreeing in Religion and Opinion, as upon this one Text of Scripture, HOC Math. cap. 26. r. 27. EST CORPUS MEUM. There are 400. Opinions, and Interpretations. God hath confounded them in their understanding, tongues, and writings. 7. Esau for persecuting his Brother jacob, thereby opposing himself to God and Israel. These are Shall your Companions in the Law of Nature. Heretics in the written Law. 1. FRom the time the Church of God was planted in Egypt, we find by tradition that jamnes, and Mambre, Tim. 2. cap. 3. who resisted Moses, were the first Heretics; of those speaks Saint Paul. But as jamnes and Mambre's resisted Moses, so these alsoe resist the truth, men corrupted in mind reprobat concerning the faith. 2. All those that died in the desert murmouring against God, and Moses, and his directions and commands. 3. Chore and Dathan with their seditious companions that opposed Moses and his authority. 4. Nahab and Albiu, that put strange fire in the Incense of the Lord. 5. All those strange Kings, that made war against the Children of Israel. 6. All the false Prophets of Baal, and all of that kind. All these, sal are your companions in the written Law. Heretics in the Evangelicall Law. IN the times of the Law of nature, and of the written Law, there have not been (if I am not mistaken) above 20. Kinds of Heretics, but in the Evangelicall, or in the Law of grace they have been above 600. of them. A man would say it were hard to believe this, seeing the standard of the Cross after Christ's passion hath been lifted up against hell and heresy, the kingdom and power of the Devil diminished, Idols cast down, Atheism banished, and the Empire of Hell on Earth as it were destroyed by the Blood of jesus, Virtue, Piety, and the light of Grace; for all this woeful experience proves what I have said to be true. And Saint Cyprian gives you the true reason S. Cyp. lib. de Vnitat. wherefore in these words. Cum videret inimicus idola derelicta, templa sua deserta, ex●ogitauit novas frauds, herese invenit, & scismata, ● quibus fidem subverteret. When Satan saw (after our Saviour's Passion) the Idols cast away, and his temples deserted he thought of new frauds, he invented heresies, and schisms, by which he might subvert faith and sanctity. Satan therefore the Father and Author of all lies and Heresies, seduced men from the way of truth and stirred them up against the Church and Verity; these kind of men sowed heresies and Schisms, and some of them began like Hypocrites, covering their damnable Doctrine with a cloak of Sanctity, such were Arius, john Wicklef, and many more; and even the worst livers of them pretended a kind of Piety in their Opinions, and as it were a special regard of the glory of God; grounding all Sanctity and Salvation upon Sanctifying faith alone, and upon this account some of them took away free will, others good works, fasting, penance, and allkind of Mortification, they did but mock all these things, others took away the Invocation of Saints and Angels, and Doctrine of Purgatory, Indulgence, and Prayers for the dead; others reduced seven Sacraments unto two or rather to one, to wit, Baptism, and others have even destroyed this Sacrament, teaching infants to be saved in the faith of their Parents, and that Baptism is but a mere ceremony that might be used, or omitted without sin, others said the Commandments were impossible to be kept, and others held they did no way oblige Christians, and that they were only made for the jews; but obove all Calyin was so zealous in attributing man's Salvation only to the Passion and Blood of jesus, that he held all the good works man could do of no value or effect: yea he termed Bona opera hominis piacula, sordes inquivamenta. By this you see the Doctrines taught by Heretics were but mera somnia & deliria, and a good part of the thirty nine Articles of the Church of England are such. I shall hereafter in a convenient place, give you a long Litany of Heretics, but it will be no way holy. In this place I will only set down the Sect of Quakers that sprung up in England some years ago, their principal theorems and tenets are. 1. That they are immediately called by jesus, and sent to convert the world as the Apostles were by an extraordinary mission. 2. That God being a pure Spirit, is to be honoured only by the Spirit, wherefore they condemn all bending of knees, and all exterior signs of Religion, and worship due to God. 3. That it is superstition to light Candles by daytime, to wear Caps, Copes, Albs, or any sacred vestments. 4. That it is Idolatry to build Churches, put up Crosses, or the Images of Christ or his Saints, or render them any Worship. 5. They deny and reject the name of Sacrament, and affirm that Baptising in water is not of divine Institution. 6. They place the greatest part of their Religion in Contemplation and Meditation, and they so strive to stir up strong and sensible fervour and heat of Spirit, that sometimes excites in them motion and trembling of all the body, from this they have the name of Quakers, and they take this trembling for a great mark of perfection, and interior Devotion. I have given you the Theorems of this ridiculous, Quaking Sect, because they are new, and not so well known to all. Oh With what illusions doth Satan deceive these poor Souls. Their Author was one james Naylor, to whom all of the Sect gave the greatest titles of honour, and respected him as jesus Christ himself. He was notwithstanding condemned in Cromwell's time in the month of December anno Domini 1654. to a perpetual prison, after being whipped publicly, and his tongue bored with a burning Iron. Shall you see the number of your miserable Companions is almost infinite, but this great multitude of them will bring you no joy or comfort: Multiplicata est gens eorum, quibus te junxisti, sed non est multiplicata laetitia. When the Son of God shall come down and condemn them all to burn in eternal flames, sal what will you do? to prevent such a never ending misery, lament in time and repent, and cry to God to have mercy on you. XVII. CHAPTER. A Discussion of some parts of Sall's Recantation. A Little after the beginning he speaks thus. And by frequent reading of holy Scriptures, Fathers, Counsels, and Histories of the Church, my knowledge. was furthered, and my judgement ripened, I began to doubt of several Articles, introduced by the use and Authority of the Roman Church, repugnant to human reason, and not warranted by divine writ; as Transubstantiation, Indulgences, Porgatory, Worship of Images etc. Yet smothering scrupels, partly fearing the severity of the Country, against opposers of their Tenets, partly amused with a supposition that the Church and Pope of Rome were infallible in their decrees touching Faith, and so might stand with security to their Declaration. Shall the reading of Scriptures well understood, and of Fathers, Counsels, and Church-Histories, could not give occasion or ground to you or any man to doubt of Articles of Faith professed in the Catholic Church, but true it is, that Scriptures understood and explained amiss by men presuming much of their own wit and learning (likely you are one of those) leadeth to Heresy and Errors. S. Augustin teacheth so. Neque enim (saith he) natae S. Aug. Tom. 9 expos. Evang. joan. Tract. 18. sunt Hereses, nisi dum Scripturae bonae non intelliguntur bene, & quoth in eyes non ●benè intelligitur, etiam temere & audacter asseritur. That is: Nor do Heresies spring up, but when good Scriptures are not well understood, and that which in them is not well understood is rashly and boldly asserted. Shall I fear much this presumption carried you out of the Church. But one thing I must tell you, when you began to doubt of Transubstantiation and other Articles of Faith, you began to want Faith: Quia dubius in fide infidelis est, That you began to stagger in Faith is manifest, because you began to doubt of the Verity of Articles proposed by the Church, to be of Faith, as are those of Transubstantiation, Purgatory, and the like: Nam certum est, qui supponit Authoritatem Ecclesiae veritatem vel dogma docentis ac profitentis, non esse certam & infallibilem, in fidelis est, Hereticus est. That is: It is clear and certain, who supposeth the Authority of the Church, teaching, or professing Transubstantiation. or any other Article, not to be certain and infallible is an Heretic and an infidel: Your own words above cited convince you of being in such fear and doubt, whereas, (had you supposed the Church's Authority infallible and certain, (as indeed it is) you would not have any way doubted of the mentioned Articles to appertain to Faith; this is evident: Quia certitudinem habens alicujus propositionis non potest habere ejusdem dubitationem. Saint Bernard pondering the definition Saint Paul gives of Faith: Fides est Epis. ad Hebr. cap. 11. sperandarum substantia rerum argumentum non aparentium. Says: Audis substantiam, non licet tibi in fide putare vel disputare pro libito, non hac illacque vagari per incerta opinionum; per devia errorum; substantia nomine altquid tibi certum sixumquae prefigitur, certis claudens finibus, certis limitibus arctans. That is: When you hear the word Substance, it is not lawful for you to doubt or dispute in points of Faith according to your own head and fancy with incertainty of Errors and Opinions: by the word Substance something is appointed to be believed, that is certain and fixed. The Saint said excellently well, because it is the genius of Heretics to choose what they will believe according to their own judgement, and not as the Church doth appoint. Saint Thomas saith in Substance the same in these Words: Hereticus intendit S. Th●. quest. 11. art. 1. quidem Christo assentire (in quo dissert ab Ethnico & judaeo) sed deficit in ●ligendo ea, quibus Christo assentiat, quia non eligit ea, quae vere a Christo sunt tradita, sed ea quae sibi propria mens suggerit. That is. An Heretic intends to assent to Christ his Authority (in which he differs from an Ethnic and jew) but he is deficient in ellecting those things, by which he should assent to Christ, because he doth not choose those things, which are delivered by Christ, but those, which his own mind doth suggest. Shall this is what you have done, which is a great Error: where, had you stood to that Supposition (a very true one) that the Church and Pope are infallible in their decrees touching Faith, all had gone well with you, relying on such a Supposition you had not doubted, nor feared, nor wavered, nor erred, because the Church is the Pillar of Verity, and (because you did not stick to this Pillar (the Church's Authority) you have doubted in matters of Faith, and so I will and must leave you, after teaching Divinity so many years in Spain. Hominem dubium, & fluctuantem Circa Articulos fidei. Shall do not tell those that read your Recantation, that Transubstantiation, Purgatory, Indulgences, and the like Theorems, are intruded upon men for Articles of Faith by the Authority and use of the Catholic Church, (by introduceing them for such as you speak) as if they had not been Articles of Faith before they had been declared, and defined to be such, which is a great Error, they having been such (I mean Articles of Faith before such Declaration, Quia propositiones fidei sunt aeternae veritatis,) what is this day of Faith, was ever so, and in like manner whatsoever is now an Heresy was always so in its own Nature: so as the Authority of the Church doth not make any Proposition a Theorem of Faith, that was not so before, nor likewise make any Proposition Heretical that was not so before, but only defines that Proposition to be of Faith, that is and was ever so, and condemns that for an Heresy that is and was so. Nor are Articles of Faith (as sal affirms) repugnant to human reason, but transcending human reason; as Saint Thomas teacheth: Fidem non esse contra sensum sed esse de eo, ad quod sensus non attingit: much less is Faith repugnant to reason, a nobler faculty, then that of sense; yet for all this, we may not say that reason can comprehend an Article of Faith. Will you believe nothing Shall, but what you can comprehend, and as it were demonstrat by human reason and discourse? This is not Faith, but Science. The silliest Catholic old woman in your Country will tell you, that in believing you must take Faith and leave reason; And Saint Aug●stin saith the same as thus. S. Aug. lib. de utilitat● credend● Quod inteligimus, debemus rationi, quod credimus Authoritati. Had you ankored yourself Shall upon the Authority of the Church (as most eminent Schoolmen of our side do,) you had not fallen into Heresy, but you presumed to much on your own wit, and wanted humility and necessary virtue: Saint Augnstin reprehends such kind of men, as would circumscribe matters of Faith within the sphere of reason and discourse, in these words. Eccè qualibus Argumentis omnipotentiae Dei humana contradicit infirmitas, quam possidet vanitas. That is: Behold with what kind of Arguments doth human weakness, mastered by vanity, contradict the omnipotent power of God. The Paulin definition of Faith (the most perfect of all definitions) doth clearly demonstrate that the force of reason cannot comprehend Articles of Faith: Illa particula Argumentum non aparentium clarè significat objectum fidei esse rem non visam, cui firmiter adhaeret intellectus non ex rei evidentia, sed ex auctoritate divina, & per illam particulam non apparentium distinguitur fides a Scientia & intellestu, per quem aliquid fit apparens. That is. The Argument of things not appearing doth clearly signify the object of Faith to be a thing not seen; to which the understanding doth adhere not for the Evidence of the thing, but for the divine Authority revealing it; and by that particle of things not appearing Faith is distinguished from Science and understanding of objects, by which a thing is made apearing. This is the Opinion of Nicholas de Lira, and others. It is alsoe the Opinion of Divines commonly, Visum non esse objectum fidei. S. Tho. 1. 2. qs 67. S. Tho. 2. 2. q. 1. a. 4 And Saint Thomas saith elswher: Quod nihil est objectum fidei nisi sub ratione non apparentis, XVIII. CHAPTER. The Doctrine of Transubstantiation defended against sal a new Protestant. THere is no Protestant so maddly obstinate, as to give God the lie to his face and in plain terms to say, though he did know God did reveal the Doctrine of Transubstantiation as the Church of Rome doth propose and maintain it, I would not believe it: no; all Protestants acknowledge (and generally all Heretics) God to be truth itself, and not able to deceive, or be deceived. The obstinacy therefore of Protestants against God's verityes is not as they are uttered immediately by himself, but as they are proposed by his Church, as in the point of Transubstantiation Shall become lately a Protestant doth not believe the Catholic Church proposing that Doctrine as revealed by God, but says it is not warranted by divine writ, (the same he says of Indulgences, Purgatory, worship of Images &c.) but introduced and made an Article of faith by the use and Authority of the Roman Church. Against clear evidence there can be no obstinacy, the object of it must be involved in some obscurity, otherwise the will (which is the source of obstinacy) would not be able to master the understanding. There is nothing more clear and evident to the understanding then this proposition. If God said or revealed any thing it's very true. The obstinacy therefore of Heretics doth not contest with this clear and confessed truth. It only doubts, or denies, that God said or revealed any such thing as the Church pretends. By this it appears, in what sal and I do differ about Transubstantiation; for he doth not believe the Church proposing and defyning the Doctrine thereof, as revealed by God. The Heretic believes, what the Church proposeth, as revealed, only conditionally; if God revealed it, reserving to his own private judgement, or to that of his private Patriarches Luther, Zwinglius, Calvin, etc. this determination; but the Catholic Absolutely, and doubts not, but God revealed, what the Church proposeth as revealed, submitting his judgement (in matters of Faith) to what soever the Church doth define, or declare. This is the case of Heretics. They protest, if they had thought or believed, that the Doctrine of the Roman Church in controverted points, were revealed by God, they would heartily embrace it; but they do not consider this very if, or doubt is Heresy: for they have no reason to doubt, but that the Roman Catholic Church hath Commission and power of defining and declaring what is revealed by God, seeing it hath the evident signs of a true Church, as Miracles, Sanctity of Doctrine and Life, continual Succession (from the Apostles to the present age) both of Pastors and Doctrine. These signs may be easily perceived and known by all people, as Clowns, Soldiers, and other illiterate persons: let them examine the Histories of their own Countries, and the Religion of their Ancestors, which soever amongst all the Christians Churches, had, and hath the aforesaid signs; that Church must be heard, obeyed, and believed, as having God's Authority and Commission, to decide all doubts, and Controversies of Faith; who soever believes not her definitions, and obeys not her decrees and Canons in points of Faith is an obstinate Heretic; and such is sal having deserted and condemned this Church. But sal tells us the Doctrine of Transubstantiation is a novelty, not found in Scripture, but brought into the Church by the Council of Lateran anno 1215. This is a great mistake in sal: The very condemning of Berengarius as an Heretic for impugning Transubstantiation anno 1050, (which was before the Council of Lateran 165. years) proves it was no novelty, but an Article of Faith before that Council There were present at this Counsel the Emperors Roman and Greek: and of the Kings of France, Spain, England, Jerusalem. and Cyperus. their Ambassadors. even from the Apostles times. For otherwise I pray you how were it possible that the Patriarches of Jerusalem and Constantinople; 70. Metropolitans; 400. Bishops; and 800. conventual priors, who were all present at that great Counsel, should all agree in declaring Transubstantiation to have been revealed by God to the primitive Church, how can this agree with what sal affirms, that this Doctrine was first invented in the time of that Council. The Canon, or Definition of that great Council was: In haec Verba. Verum Christi Corpus, & sanguis in hoc Sacramento Altaris sub speciebus Panis & Vini ver aceter continentur Transubstantiatis Pane in Corpus & Vino in Sanguinem potestate divina For the better declaring of this truth, Shall you know the Church doth not make new Articles of Faith, when it defines any controverted Doctrine; It only declares that such Doctrine was delivered to the primative Church, and so down along to us, and groundeth its definition upon Scripture or authentic Tradition. As the Protestants object against Transubstantiation, that it is a novelty; So did the Arrians against Consubstantiality that it was a novelty brought in by the Council of Nice, whereas said Council did only define Consubstantiality to have been from the Apostles time, an Article of Faith, and decreed the same should be declared and signified by the word Omousion, in like manner the Council of Lateran did define for a mystery of faith Transubstantiation, which was so before their Definition, and then they agreed upon the word Transubstantiation, but the thing by that word signified was before believed as an Article of Faith by the whole Church, though expressed in other terms, as those of Mutation, Transmutation, Transelementation, Conversion of the Bread and Wine into the Body and Blood of Christ. In the mean time I can not understand how Shall a new Sacramentarian should dispute with us about the Doctrine of Transubstantiation, seeing he slattly denies the Body and Blood of Christ to be realy, and substantially present in the Sacrament. What is more impertinent then to dispute of the manner of a thing, or being, that you hold has no being? The Lutherans, who believe the Body and Blood of Christ to be realy and substantially in the Sacrament, (though erroneously they likewise hold Bread to be there) have some reason to dispute with us about the manner of Christ's being there, by Transubstantiation or otherwise. The first Heretics that impugned Transubstantiation, were the Capharnites, who said: Quomodo potest hic nobis carnem joanes' Cap. 6. suam dare ad manducandum. And again. Durus est hic sermo. When our Saviour said, I am the living Bread, that came down from heaven. If any man eat of this Bread, he shall live for ever: and the Bread which I will give, is my flesh for the life of the World. The jews therefore strove among themselves, saying. How can this man give us his Flesh to eat? This saying is hard, and who can hear it? Shall you see by this is become a Capharnite, and in this point so are all that embrace the XXXIX. Articles of the Church of England. About the year 780. certain Greek Heretics called Iconomachi, held this Sacrament to be only an Image of Christ, and that his Body was not realy in the Sacrament. In the year 800. one joannes Scotus of the Latin Church, fell into the same Heresy, and after him two ages and more, in the year 1050, Berengarius denied Transubstantiation, and the Real-Presence. Before these men, none did impugn this high mystery of Faith, but all the Church did quietly and unanimously believe the Real-Presence of the Body and Blood of Christ in the Sacrament: and the aforesaid Iconomachi and all other in this point, were confuted by the Fathers, and condemned by the Church in several general Counsels. The latter Heretics as Zwinglians Calvinists, and and the like Sacramentarians, have alsoe been condemned by the Church. In this high point of Doctrine we are to believe and maintain what the Canons, and Counsels of the holy Church have defined, as that of Lateran above cited, and others, and of the Council of Trent expressly and distinctly Concil. Triden. Sess. 13. Cap. 1. 2. 3. 6. difining this mystery in the 13. Session in the sixth Chapter it defines more especially the Doctrine of Transubstantiation which is the Conversion of the whole substance of Bread, into the substance of the Body of Christ, our Lord, and of the whole Substance of Wine, into the Substance of his Blood: Quae Conversio (so ends the Chapter) convenienter & propriè a Sancta Catholica Ecclesia Transubstantiatio est appellata. The first Canon is in haec verba. ▪ Si Cone. Triden. Sess. 13. Canon. 1. 2. 6. quis negaverit in Sanctissimae Eucharistiae Sacramento contineri vere, realiter, & substantialiter Corpus & Sanguinem una cum anima & divinitate Domini nostri jesu Christi, ac proinde totum Christum; sed dixerit tantummodo esse in eo, ut in signo, Vel figura, aut virtute Anathema sit. This Canon is pointblank against Calvinians and Sacramentarians. The second Canon is against Wicklefians and Lutherans; the sixth doth define the Worship of Adoration due to our Saviour in the holy Sacrament of the Eucharist. We cannot follow better guides and masters herein then the ancient Fathers, men inspired by God in their writings, who all of them concerning the Sacrament of the Altar have believed as we do, and asserted the true and Catholic Doctrine touching the same in their writings: if sal hath any esteem for those holy men, let him take pains to read their writings, and he shall find I promise him, that they all held this Article to be of Faith, to wit, that Christ is realy and substantialy present in this Sacrament by Transubstantiation, or Conversion of the whole Substance of Bread and Wine into his Body and Blood. I will not go, lower than the fifth age, (because protestants regard not the Authority of Father's later than that age,) in which lived Chrisostom, Hierom, Cyryllus of Alexandria, Augustin, Proclus Constantinopolitanus, Theolet, Gelasius, Leo, Hillarius, Eusebius Emissenus, etc. In the fourth Century (wherein the first Council of Nice was celebrated) Athanasius, Hillarius Cyrillus of Jerusalem, Ambrose, Basill Optatus, Gregorius Nyzenus, Gregorius Nazianzenus, Epiphanius. In the third age lived Origen Tertulian, Cyprian. In the second justinus Martyr, Pius Pope, Irinaeus. In the first, the time of the Apostles, Ignatius, Dionysius Ariopagita, Pollicarpe, and others. Out of all these Fathers and many more can be produced an infinity of passages, clearly declaring that they believed the Real-Presence, and maintained Transubstantiation or the thing thereby signified, and believed, and that it was delivered from age to age, from the Apostles time, and that this was the Faith of the whole Church. I will content myself which I hope will content my Reader,) in alleging the Authorityes of some of them. Tertulian, who lived in the third age, says. Caro abluitur, ut anima emaculetur; Tertul lib. do Resurrectione carnis. caro ungitur, ut anima consecretur: Caro Corpore & Sanguine Christi vescitur, ut anima de Deo saginetur. That is: The Flesh of man is washed with true substantial Water, that the Soul may be cleansed; the Flesh is anointed with true Oil, that the Soul may be consecrated; The Flesh feedeth of the true and substantial Body and Blood of Christ, that the Soul may be nourished of God. It is an evident, and undeniable inference, that as by Water, is understood in this passage of Tertulian true Water, and by Oil true and substantial Oil, so alsoe by the Body and Blood of Christ, are understood the true, real, and substantial Body and Blood of Christ: For there can be no reason imagined, why true Water and Oil should be understood in this passage, and not the true and substantial Body and Blood of Christ. The Father's treating of the Body of Christ in this Sacrament do use these words: Fieri, confici, creari. Saint Cyprian saith: Qui usque hodte hoc veracissimum & sanctissimum Corpus suum create. That is: Christ to this day doth create (in the Sacrament of the Altar) his own most true and holy Body. Saint S. Amb. lib. 4. de Sacra. Cap. 4. Ambrose saith. Panis iste, Panis ante verbae Sacramentorum; ubi accesserit consecratio, de pane fit Corpus Christi. That is: That Bread, is Bread before the Words of Consecration, when the Consecration comes, of Bread is made the Body of Christ. Then when the Saint had declared this to have happened by the force of the Words of Christ, because the speech of Christ is so effectual, that it can create things out of nothing, he added: Sed post Consecrationem dico tibi quod jam ost Corpus Christi: ipse dixit, & factum , ipse mandavit, & creatum est. But after the Consecration (saith the Saint) I tell thee, that now it is the Body of Christ: he said, and it was made; he commanded, and it was created; That is to say, the Body of Christ was created, which he says absolutely in that place to have been made and created. In like manner Bessarion saith: Tota Bessar. lib. de Virbis consecr. Trinitas hoc Corpus Altaris Create. That is The whole Trinity doth create the Body in the Altar. And many more of the Fathers have used the like manner of speaking, which propositions can not be verified unless the Body of Christ is present in the Sacrament of the Altar, by a true and substantial change, or Conversion of Bread into the Body of Christ, by which action or reproduction the Fathers affirm Corpus Christi fieri, confici & creari: which can not be understood, de creatione stricte sumpta, because that any thing may be said created strictly, if must be created of nothing, so as it must absolutely begin then to have its being, and that it had no existence or being before, Sic connotat vox creari: Now the Body of Christ in the Sacrament, had existence and being in heaven before the Consecration, and hath after it; Neque fit ex nihilo in Sacramento sed ex pane. There are of the Fathers many and clear Testimonies proving the Real-Presence of the Body and Blood of Christ in the Sacrament, which Cardinal Bellarmin Bellartoto lih. 2. de hoc Sacra. S. Amb. lib. 6. de Sacra. Cap. 1. sets down largely, and brings to that purpose the Testimony of all ages. Saint Ambrose speaketh thus. Sicut verus est Dei Filius Dominus noster Iesus Christus, non quemadmodum homines, per Gratiam, sed quasi Filius ex Substantia Patris: ita vera caro est, sicut ipse dixit, quam accipimus; & verus ejus Sanguis est, quem potamus. That is: As our Lord jesus Christ is the true Sons of God, not as men by Grace, but as a Son of the Substance of his Father: even so it is his true Flesh, as himself said, which we receive, and his true Blood we drink. Saint Damasen likewise saith thus, Non est Figura Panis & Vinum Corporis Saint Dama. lib. 4. de Fide cap. 14. & Sangunis Christi (absit enim hoc) sed est ipsum Corpus Domini deificatum; ipso Domino dicente boc est meum, (non figura Corporis) sed Corpus, & (non figura Sanguinis.) sed Sanguis. That is. That as the Bread and Wine is not the figure of the Body and Blood of Christ, (God forbidden,) but it is (after Consecration) the very Body of our Lord deified? Our Lord himself saying this is my Body, (not the figure of my Body) this is my Blood, (not the figure of my Blood. What can be clearlyer said against calvin's Heresy then this? The Fathers prove evidently the Bread to be substantially converted into the Body of Christ, and in this they praise the infinite power of God. Likewise tha● after the words of Consecration, the bread is no more there, but the true flesh of Christ, and that in this mystery we are to believe the words of Christ rather than our own senses. To this purpose Saint Ambrose (whose faith was the general faith of Christendom in his days.) Quantis utimur exemplis, ut S. Amb. de 'tis qui Misteriis initiantur. probemus hoc non esse quod natura formavit. That is: By how many examples do we use to prove that which is in the Sacrament, is not that, which nature framed, (to wit Bread and wine) but that which the blessing did consecreate. The Saint here insinuates that the force of blessing is greater than the force of nature, seeing by blessing, nature itself is changed, as bread into the Body of Christ. He saith elsewhere. Sitantum valebat sermo Eliae, ut ignem de caelo deponeret, non valebit sermo Christi, ut species mutet elementorum? That is: If the word of Elias brought fire from heaven, shall not the word of Christ be able to change the species of the elements? And this the Saint proves by the force of reason in these words. De totius mundi operibus legisti, quia ipse dixit, & facta sunt: ipse mandavit & creata sunt. Sermo ergo Christi, qui potuit ex nihilo facere quod non erat; non potest ea quae sunt mutare in id quod non erant? That is: You have read (saith the Saint) of the works of the world, because he said, they were made; he commanded, and they were created. Then he makes this Argument. Shall not then the speech of Christ which was able of nothing to create that which was not, be able to change the things that are, into other things that they were not before? For it is more to give new Nature to things, then to change Natures. The Saint concludes thus. Liquet igitur, quod praeter Naturae ordinem virgo generavit: & hoc quod facimus, Corpus ex Virgine est. That is to say. As the Virgin did conceive beyond the Order of Nature even so that which we consecrat is the Body which came from the Virgin. Viewing all the great Miracles that happen in this Sacrament; Bread and Wine changed into the Body and Blood of Christ; the species and accidents of Bread and Wine remaining without inherence in a subject, which inherence is natural and to accidents, and the Body and Blood of Christ having in the Sacrament a spiritual presence; seeing all these wonders and magnalia, may say with great Saint john Chrisostome. O Miraculum! o Dei benignitatem qui cum Patre sursum sedet, in illo temporis Articulo omnium manibus pertractatur. That is: O Miracle! o goodness of God, that he, who sitteth above with the Father, is here beneath handled by men! If Shall inquire, how a Body can have a spiritual Presence; I answer him with demanding how a spirit can have a corporal Presence? How can an Angel have appearance and presence of a young man? whereof there are many examples in Scripture. Did not Angels seem to the eyes of Abraham, Tobias, and others to be young men, and yet they were not men, but spirits? And why cannot the Body of Christ have a spiritual Presence in the Sacrament if God will have it so? Let sal show us the cause and reason why it may not be done? It is indeed a hard question to declare: Qua Actione Corpus Christi ponitur in Sacramento. Some hold it is done Actione Adductiva, that is to say, that Christ (retaining the ubi his Body hath in heaven) gives by this kind of Action a new ubi to his Body and Blood under the species and Accidents of Bread and Wine; but this opinion hath great difficultyes and is hard to be defended: wherefore the clearer and more plausible Sentence is; Quod Corpus Christi ponatur sub speciebus Panis, & Sanguis sub speciebus Vini. By a true and real Reproduction, Hoc est per Actionem productivam, sic sentire videtur S. Thomas dicens: quia in hoc Sacramento tota S. Tom. 3. part. q. 75. Art. 8. Substantia Panis convertitur in totam Substantiam Corporis Christi propter, hoc haec Conversio Transubstantiatio vocatur. Id est perit seu destruitur Substantia Panis, quando reproducitur Substantia Corporis Christi sub speciebus Panis. That is to say. The Substance of Bread doth perish or is destroyed, when the Substance of the Body of Christ is reproduced under the accidents of Bread. I have said above, that the ancient Fathers and Saints asserted Corpus Christi in Sacrament● Altaris fieri, confici, creari: which Propositions cannot be verified but by a real Action, which is this Actio productiva, Reproduction or Replication of the Body of Christ in the Sacrament, that the same esse or being, that Christ hath in heaven is reproduced under the accidents of Bread and Wine in this Sacrament. Will any man say that this is not possible to God? If God can restore that which perrished, by reproduceing the very same thing in Individuo G. V if he can raise to life one that was dead, as he restored Lazarus to life, the very same Lazarus in Individuo the Brother of Martha; and Mary Magdalen that died few days before; why cannot God as well reproduce a man that is living, and that was not dead before? It is clear the existence of the man living doth not hinder, but that God may reproduce or replicate the same man again, and not once, but ten times, and a hundred times, and even make an Army of one man by so oft reproducing him. Likewise reproducing, or replicating the same man in several places, that man may do different Actions, the reason is: Quia licet secundum se sit idem numero homo, est virtute multiplex, & multis aequipollet locorum spatiis & Operationtbus. That is: Because though that man reduplicated be one and the same man in number, yet he hath the virtue of many men and can be in many, and different places, and do many and different Actions. By this means the man replicated may be hit in one place, and cold in another; walk in one place, and stand in another; may be sick in one place, and well in another; and which is more strange; may live in one place, and die in another. Let sal tell us why all this may not be done, and what Contradiction doth this Replication involve that it may not be done by the power of God? Will he dare say the power of God, which is infinite, can be so ended and exhausted, as it may not extend itself to such a Reproduction, or Replication? Having said so much by way of discussion upon some parts of Sall's Recantation, that impugns the Doctrine of Transubstantiation: let me now show, that the Greeck and Ruthenian Church, and the Armenians do agree with the Roman Catholic Church, in the Doctrine of Transubstantiation, Real-presence, and in Cultu latriae, or Worship of Adoration due to the Body of Christ in the Sacrament of the Altar. XIX. CHAPTER. The Ruthenian and Greeck Church, and the Armenians hold the same in the Article of Transubstantiation, as the Roman Catholics do. FOr informing sal lately become Calvinist and a great zealot that way, that the Ruthenians, and those of the Greeck Church and Armenians agree with us in the Doctrine of Transubstantiation, Real-presence, etc. I here set down certain passages worthy to be notified to him and all those of his Religion, which I lately read with great Attention and Satisfaction. I will instance a late undeniable proof of this out of a conference that passed between L. H. Gondrin Archbishop of Sans a very learned Prelate, and a venerable Priest of Muscovia, a Cannon of th● Cathedral of Muskow, then in the retinue of the Muscovit Ambassador in Paris, and with the Secretary of said Ambassador. This conference was made at Paris anno 1668. These being invited by the Archbishop to dine with him after great civility done them, his grace put the Priest many questions, touching Transubstantiation, and the Real-Presence after the words of Consecration, and what Worship is due to Christ in the Sacrament, and desired upon all this to receive the judgement and use of the Ruthenian Church: they answered to all distinctly, as men well versed in the Religion of their Country, and assured his Grace, they agreed in all these points, to wit, Transubstantiation, Real-Presence, and Incultu latriae, that is Adoration due to Christ in this Sacrament; the Archbishop much joyed at these Answers, further desired to know their judgement of some Christians in France, that denied the Body and Blood of Christ to be realy and substantially in the Eucharist, and likewise denied Adoration to be due there unto; they replied with a pious anger and indignation, if such men lived in our country, we should put them to death and burn them like Heretics and Devils: But there are said they (God be praised) no such men in Muscovia, nor dare they live there. Take another strong Confirmation of the same, the answer Paisius Legaridius Chius, Metropolitan of Gaza given to joannes Lylienthal, Ambassador of the King of Sueden, in the Court of Muscovia, in the Month of September anno 1666. The Ambassador set forth to said Metropolitan the tenets of the Lutherans, Calvenistes, and Romans, about the blessed Eucharist, the question stated, he said: Est itaque questionis scopus, quam nempe in hac opinionum varietate Ecclesia Ruthenia seu Graeca teneat Sententiam? partesne Ecclesiae Romanae, an Lutheranae, vel Calvinianae tueatur? That is: It is therefore the but of the question, what Sentence in this variety of Opinions holds the Ruthenian Church? and whose part do they hold and maintain, that of the Roman Church, or the Lutheran, or the Calvinian? The Metropolitan answered positively, in a long and learned discourse, that the Ruthenian and all the Greeck Church agreed with the Romans in Transubstantiation, Real-presence, and worship of Adoration due to Christ in the Holy Eucharist: The Romans (said he) only differ from our Church in the matter of this Sacrament, that the Greeck Church doth consecrate in Levin-Bread, and the Latin in Azime, wherefore we Grecians call the Latins Azimits; but he further said, this difference between us is not essential, for that Levined, and unlevined Bread are ejusdem speciei. In like manner the Surian or Syrian Church agrees with the Roman in all touching the Eucharist, and likewise in some other points of Faith denied by the Protestants of England: as doth evidently wittness the ensuing Testimony of several Bishops and Priests of that Country and Church. Testimonium; seu Professio quorundam Articulorum apud Nationem Surianam In Oriente. In Nomine Patris, & Filii, & Spiritus Sancti. 1. CHristi Corpus & Sanguinem verè & realiter in Eucharistiae continer● firmiter credimus, non figuram tantum ejus atque virtutem, ut Heretici commenti sunt. 2. Item Panem & Vinum in verum Christi Corpus & Sanguinem realiter & substantialiter vi Divinae Consecrationis mutari, atque converti seu substantiari, quod idem est. 3. Christum in Eucharistia residentem Latriae cultu adorari debere, & ita ab omnibus Ecclesiae nostri fidelibus adorari. 4. In Sacra Lyturgia verè ac propriè dictum Sacrificium pro vivis & mortuis propitiatorium Deo offerri. 5. Sanctos recte a fidelibus coli & invocari. 6. Presbiterum non esse, qui ab Episcopo Impositionem manuum non acceperit. 7. Licere Ecclesiae carnium Escas certis diebus prohibere, & fidelibus statuta per annum jejunia indicere. 8. Contra Sentientes pro Hereticis & prophanis haberi & excomunicari. Haec est ac semper fuit Ecclesiarum nostrarum fides: hanc acceptam a majoribus servamus, & seruabimus; nec ulla apud nos mentio ullorum a memoria fuit aliquando, qui aliter docue runt. Ita nos Testamur die 29. Februarii. Anno 1668. 1. PAtriarcha Surianae Nationis. 2. Andrea's Curatus Abdella & Choulac Nationis Surianae. 3. Curatus Matove N. S. 4. Curatus Abdella & Moyl Religiosus & Sacerdos N. S. 5. Sacerdos Nam. N. S. 6. Sacerdos Benjamin N. S. 7. Curatus Chaida N. S. 8. Sacerdos Abdella & Chay N. S. 9 Sacerdos Abraham N. S. 10. Sacerdos Abraham & Egeir N. S. 11. Dominus Abraham Sacerdos N. S. 12. Dominus Ioannes Episcopus N. S. 13. Dominus à Deodatus Sacerdos N. S. 14. Dominus Theodorus Sacerdos N. S. 15. Dominus Chacardour Sacerdos N. S. 16. Dominus Gregorius Episcopus N. S. 17. Dominus Baptista Decanus Ecclesiae Beatae Virgins N. S. 18. Dominus Sergius Sacerdos N. S. There are the like Testimonies of the Patriarch and many Bishops and Priests Armenians dwelling in Aleppo, signed the first of March 1668. In like manner all the Armenian Churches agree with the Romans touching the Eucharist in all: which are very many under two Patriarcks; the one dwelling in Arard a City of Armenia, whose abode is in the Monastery of Ermiasin or Heruisin, and hath under him 200. Bishops. The other Patriarch keeps in Cis a town of Carmania having under him 50. Bishops. By what is said sal may see, and must confess that the Ruthenian and Greeck Church, the Syrians and Armenians agree with the Romans in the Faith and Doctrine of Transubstantiation, Real-presence, and Worship due to Christ in the Eucharist. Who desires to inform himself more at large, of what I have here alleged, I remit him to that excellent learned Treatis thus entitled: Lafoy perpetuity de la foy de l'Eglise Catholic touchant l'Eucharistie defendue contre le Liure du Seiur Claude Ministre d● Charanton, printed at Paris, 1669. What I here set down and much more he will find in the 12. Book of the third Treatise (they are in all 4. Volumes in 8.) The reading of this excellent work (as I have been informed) converted that famous general Mareshall de Turene, and after him was converted Prince de Tremoile one of the noblest Princes of France, and after them many more Persons of quality. The Greek and Ruthenian Church, Armenians, and others agree in more points of Religion with the Romans, then with the Protestants of the English Church. IT was my hap many years ago to have perused an answer of Father Paul Harris a learned Priest that lived in Dublin (I knew the man well) to a Sermon of Doctor Usher Protestant Primate of Ardmach or (as they used to speak) of all Ireland a man of great fame, made at Wainstad before King james anno 1624. In this Sermon the Primate haled into his Church and Communion, all those of the Greek and Ruthenian Church, Armenians likewise, and other Sectaries in the Eastern Church affirming Salvation was found in all those Congregations. Father Harris confuted the man, showing evidently, that all those differed from Protestants in many substantial Articles of faith, and consequently could not be of their Communion; and was not this I pray you a pleasant Imagination of Doctor Usher? But let Usher build his great new Church, of Greeks, Ruthenians, Arminians, and English Protestants in the Clouds, we know the Catholic Church is built upon a Rock and will never be destroyed. Father Paul Harris in his answer to Usher speaks thus: The Grecians, Ruthenians, and Armneians defend and maintain that Baptism is necessary to salvation, and that original sin is remitted thereby; the rigid Calvinistes teach the contrary. The Greeks, Ruthenians, etc. hold Transubstantiation, the Reael-presence of Christ's Body and Blood in the Sacrament and the worship of Latria due there unto; the Protestant generally not. The Greeks Ruthenians etc. hold that good works with faith do justify; the Protestants, that faith alone doth justify. The Greeks etc. free will in the best actions, the Protestants not; the Greeks etc. hold seven Sacraments, the Protestants not; the Greeks etc. believe Christ died for all Godly and wicked, the Protestants not, but only for the elect; they pray and offer Sacrifice for the dead, the Protestants not; they Invocate Saints and Angels, the Protestants not; They worship Crosses and Images, the Protestant not; They hold merit of good works, the Protestants not. You may see what good Agreement in Articles of faith Doctor Usher found between the Greeks, Ruthenians, Armenians etc. For bringing them into his own Church and Communion, but if they agree in any Articles with the Protestant, (though they differed in many more) 'twas enough for Usher to make them all Protestants, as Fox made Saints of all Sectaries, as in what we have said before is proved: But we Catholics do not, nor may not receive into our Communion and Church the said Greeks, Ruthenians, etc. Though agreeing with us in many Articles, because they differ in others according to that of Saint james: Qui offendit in uno factus est omnium reus. We are now to speak or to deal with sal for his contumelious Language to wit for saying, that the tenets of the Roman Church against the XXXIX. Articles are false, and Superstitious, especially that of Transubstantiation, as forcing upon Christians a belief of monstrous Miracles, etc. of which I shall treat in the ensuing Chapter. XX. CHAPTER. Miracles are ttue and clear marks of a true Religion, and the power of working them hath been given to the true Church and remains therein. The Anger sal hath conceived against God's wonders, caling Miracles Monstrous, gave me occasion of enlargeing this Chapter. A furious zeal in his new Religion hath made the man ungodly. It was not enough for him in his Recantation to declare his mind in the ensuing words. Wherefore I resolved to declare, as I do hereby seriously and in my hart, without Equivocation, or mental Reservation in the Presence of God and this Congregation, declare, that I do give my full, and free assent to the XXXIX. Articles of the Church of England, for holy and wise, and grounded upon the insalliable word of God; But he must alsoe add. Acknowledging the Romish tenets against them to be false and Superstitious, especially that of Transubstantiation, as forcing upon Christians a belief of Monstrous Miracles repugnant to humane reason, and not grounded upon divine Testimony, nor necessary either for verifying Christ his words in the Institution of this Blessed Sacrament; or for the effects of it. Shall verè durus est hie sermo, & quis potest eum, audire! Let any Catholic Reader tell me: Nonquid haec est atrox homuncionis insultantis Christo & Ecclesiae rabbiss? I did not think poor sal was come to such a height of Impiety as to belch up so virulent a contumely against God's Wonders: But let him be as much discontented as he will, Miracles are owned by the pious and learned, by the Bishop and the Peasant, and by all true and Godly believers, because they are wrought In Nomine & virtute Dei omnipotentis: wherefore the Doctrine of Miracles is well grounded, and delivered from hand to hand a long from the Apostles Time's, and the Church is called Ecclesia Sancta Sanctitate Miraculorum. It is true sal, you have passed to a Congregation of men that deny and contemn manifest Wonders, because no Miracles were ever done in their Church; I defy you to show me one Miracle wrought by any of Fox's Saints, or any Protestant since your holy Father Luther first brought in Protestanisme, tell me when and where, and the man that did the Wonder. Shall I see you deal with Miracles, as the Fox did with a fair ripe bunshes of grapes. he jumped and leapt to bring down the grapes, but when he could not reach them, said they were green and worth nothing. But whether I pray you shall I believe, you in a kind of rage against God's wonders caling them Monstrous; or Saint Thomas the Prince of divines teaching What a Miracle is? dicit enim Quod S. Tom. part. 1. quest. 105. a 7. nomen Mirac●li ab Admiratione sumitur: Admiratio autem consurgit, cum effectus sunt manifesti, & causa occulta. That is: The Word Miracle comes from Admiration, and this Admiration doth arise, when the effects appear, and the cause is hidden. Likewise Saint Augustin tells us what a Miracle is. cum Deus (saith the Saint) Aliquid facit S. Aug. lib. de quest. contra cognitum nobis cursum, solitumque naturae, magnalia vel mirabilia dicuntur. When God doth any thing against the known course of nature; and custom thereof they are called Magnalia or wonderful things. I pray you good sal, give God leave to do wonderful things by his Saints and servants, to his own Glory, when it shall so please him, and be not angry therewith caling impudently these wonders, Monstrous Miracles: take rather. Saint Augustins' good Counsel, speaking thus to you and me, and all men. Dicamus Aliquid Deum posse, quod nos fatemur, investigare non posse; in rebus enim mirabilibus tota ratio saciendi est potentia sacientis. That is Let us say, God is able to do something, that we must confess, we are not able to search into or comprehend; in wonderful things the whole ground of doing them: is the power of him that can do them. That God hath Impowered those he sent by an extraordinary way for converting Nations, with the grace of working Miracles is a truth you will not deny, having been evidently made appear in the written Law, and Law of Grace: when the people see Miracles, they believe the man that doth them is sent from God. This made Moses, when he was commanded by God to lead the israelites out of Egypt, to answer God in these Exod. cap. 5. terms. The people will not believe me nor hear my voice; but they will say, our Lord hath not appeared to thee. He proposed the difficulty of the Embassy wisely, and God judged what he said, to carry great reason, and therefore gave him the power of doing wonders, and this sufficed to make the people believe, he was sent from God with an extraordinary Authority. Shall we are still demanding from your Prophets and Doctors, Luther, Caluin, and the rest of them, who say they were sent from God by an extraordinary mission to sanctify the world, and to pull down the whore of Babylon (so they name the Roman Church) and alsoe you of England, and all Protestants affirm the same, to wit, that Luther, Calvin, and the rest were impowered with extraordinary authority, even as the true Prophets of God, and other holy men, (that wrought Miracles for proving their mission,) were sent from God in former ages: but till this day you could never name any Miracles wrought by your Doctors. Now if the Israelits would not take Moses his word (though he was a holy man) that he was sent from God without doing wonders, shall we take Luther or calvin's word, who showed no Sanctity in their manners, but much impurity; that they are sent from God without working Mitacles to prove it; this would be in us a great folly? There are three kind of Miracles, those of Christ, those of the Apostles, and Church Miracles, if Shall and those of the English Church will not believe the two first kind of Miracles, they do not credit the Scriptures, wherein those Miracles are found; as for Church Miracles they seem to make no more account of them then of fables, or of ridiculous things, but holy men, and those that fear God do much esteem them: by Church Miracles I first understand such as the most ancient fathers have left upon record, never questioned, never called into doubt by any. 2. I understand by Church Miracles such as in latter ages have been approved by the Sea Apostolic, chief at the Canonization of Saints, whereof witnesses have been produced upon oath, and all Imaginable sinserity, (or severity rather) used to avoid heresies, and to make truth openly known. We Catholics distinguish between the received Miracles of the Church, and those which particular men relate, whereof some are only probable, others Dubious, others false; the Protestants doth not distinguish them, but make all fish that comes to Net. The Catholics alsoe distinguish the Miracles of Christ and other Miracles; those of Christ are immediately wrought by God, and the other by God's servants, but In Nomine & virtute Dei, so that Christ is the Magnus Thaumaturgus, quia sine illo nihil possumus facere; when one baptizeth, Saint Augustin doth affirm that Christ doth Baptise with him, even so we say, when any of God's servants works a wonder, Christ works that Miracle with him, and consequently all the Miracles of the Saints are Christ's Miracles. If sal and other Protestants shall deny God's servants to have received from Christ the power of working Miracles, I say sal and his Companions in this, do not believe the Prophecy of Christ saying expressly. Amen, Amen. I say unto you, he joan. cap. 14. that believes in me, the works that I do, he alsoe shall do, and greater works than these shall he do. These are Christ's own words who cannot deceive, or be deceived. For a more exact notice of the nature of Miracles and how they are differenced, I remit my reader to an excellent Treatise printed at Antwerp anno 1674. Thus entitled: The Infallibility of the Catholic Church and her miracles. Now that Miracles are not Monstrous as Shall profanely speaks, but Glorious, and the true seals, and Characters of the true Religion and Church the ensuing Chapter will declare. XXI. CHAPTER. Of undeniable Miracles proving the Faith and Sanctity of the true Church. There. 1 When the people of Israel were most divided in matter of Religion, and very many of them bended their knees to Baal, the Prophet Elias said to them in zeal and Anger, How long halt you of two sides? if Lib. 3. cap. 18. our Lord be God, follow him; if Baal, follow him. And the people did not answer him aword. (Such a zealous postulation is necessary to those that are neither hit, nor cold in Religion, but lukewarm such as the Angels themselves detest, Apocall. Cap. 3.) than the Prophet made a motion to them of clearing the truth in point of Religion between him and the Priests of Baal, by that famous undoubted Miracle of burning an Ox upon the Altar without kindling fire under: this way was well approved of by the people, and they all answering said, a very good proposition. God's Prophet was but one, and alone in this conflict, and the Prophets of Baal then present 450. The reason wherefore the people willingly condescended to the Prophet's proposition, was, that in common sense they judged, that God would not permit a falsehood to be confirmed by Miracle in so public a trial, where the veracity of God was so particularly concerned: on the other side the Prophets of Baal durst not refuse so fair an ofter as Elias made in the presence of all the people, fearing they would fall from them, and the Worship of Baal their God. What end say you had this fair Trial? who had the Victory? who but Elias the true servant, and Prophet of God? The Priests of Baal began to pray and cry upon Baal their God with great fervour and many Ceremonies, they cried till noonday the time the Sacrifice should be burnt, but their God Baal sent them no fire. Then Elias after gering the foolish prayers, and exclamations of those 450. Profane Priests of the Idol Baal, began to pray to the living God in this kind. Lord, God of Abraham and Isaac, and Israel, show this day that thou art the God of Israel, and I thy servant, and that according to thy Commandment I have done all these things. Hear me Lord, hear me: that these people may learn, that thou art our Lord God, and that thou hast converted their hart again, And the fire of our Lord fell, and devoured the Holacaust, and the wood, and the stones, licking alsoe the dust, and the Water, that was in the Water gutter. Which when all the People had seen, they fell on their face, and said: Our Lord he is God, our Lord he is God. Shall two things you may here observe, the first: that the people of Israel seeing the Miracle of the fire coming from heaven, detested Baal, and adored God crying out. Our Lord he is God, our Lord he is God▪ Secondly. That the Devil's power was here restrained, and so chained, that he was not able to help those Priests of Baal, demanding fire from him to burn the Holocaust; and so it is still, when Miracles are attempted for the Trial of truth, then only truth will be testified, and Satan confounded having no power to the contrary; which is according to that of Saint Mark: Our Lord working with Mark. cap. 16. all, and confirming the Doctrine with signs following. And why should not I in this place, in the name of the Catholic Church, make such an offer to sal, and all his Protestants in England, Ireland, and Scotland, as Elias made to the Priests of Baal: I hope they will be ashamed to refuse it, for that were to confess, that the Roman Doctrine is true, and theirs false; The Roman Church the true Church, and the Protestants the false. Shall let us not delude the people with School subtilitys, or obscure Texts of Scripture, If the Church of England or Scotland, or any other reform one be the true Church, and its Doctrine the true Doctrine, let that be tried by Miracles. I shall try ours of Rome by that Test. I challenge then all the Bishops and Ministers of the Church of England, and all those of the Reformation, or all the Protestants of the World, to work, or mention, any one Miracle ever yet wrought by any Protestant, to confirm any one point of Doctrine or Religion, wherein they differ from the Roman Catholic. Gentlemen, summon your Synods, search into all Histories, Profane, and Sacred, set your heads to gether, and produce at least some probable testimony of as much as one Miracle to grace your Reformations. There. 2 When the same Prophet Elias, raised from death to life the child of the Widow of Sareptha of the Sidonians, and delivered him to his Mother, and Lib. 3. Regum cap. 1●8 said to her: behold thy son liveth. And the woman said to Elias: now, in this I have known that thou art a man of God, and the word of our Lord in thy mouth is true. sal wilt thou believe, that the Miracle made this woman believe? There. 3 When the Prophet Elizeus raised to life the dead child of the Sunamite, saying to her: Take thy son. Lib. 4. Regum Cap. 4. She came, and fell at his feet, and adored upon the ground: and took her Son, and went out etc. Behold sal the force of the Miracle. Miracle. 4 This is a precious one, the preservation of Sidrach, Misach, and Abdenago three of the Children of Israel in the midst of the flames of burning fire, where they walked in the midst of Dan. Cap. 3. the flame praising God, and blessing our Lord. And did not Nabuchodnozor moved with this Miracle breaking forth say. Blessed be the God of Sidrach, Misach and Abdenago, who had sent his Angel, and had delivered his Servants that believed in him? And after said. By me therefore this decree is made., that every people, tribe, and tongue, whatsoever shall speak Blasphemy against the God of Sidrach, Misach, and Abdenago, he perish, and his house be wasted: for there is none other God, that can so save. This Miracle made Nabuchodonozor confess. There was no God could save but the God of Israel. In the Law of Grace you will find that God gave the power of working Miracles to wit, of casting out Devils, Math. cap. 10. of curing all manner of Infirmities. Where our saviour says to his Diciples. And going preach, saying. That the Kingdom of heaven is at hand. Cure the sick. raise the dead, cleans the lepers, cast out Devils: gratis you have received, gratis give ye. Mark Mark. cap. 16. 2. Cor. cap. 12. the Evangelist doth attest the same. Saint Paul alsoe avouched Miracles for the signs of his Apostle-ship. The Miracles of Saint Peter and the rest of the Apostles, are many and evident, as is manifest by undeniable tradition. All this being so, go now sal and tell thy Protestants, Miracles wrought in the Catholic Church are Monstrous. But if you will know the Miracles wrought by Heretics, Tertullian in a few words will give you an account thereof; he speaking of the Apostles said: Apostoli de mortuis vivos saciebant: Tert. de prescr, That is; The Apostles gives dead men life. And then speaking of Martion Valentinus, Nigidius, Hermogenes, and other Heretics said. Isti de vivis mortuos faciunt. These make living men die, so is it speaking of men's Souls, and sometimes of their Bodies, as the Miracle of Calvin upon the Taylior Bruleus, and of a certain Arian, that made aman seeing well, quite blind. Another grave Father, tells us of another kind of wonders Heretics do. Invenerunt saith he. Matres; quas de captivis monialibus fecerunt mulieres. That is: Of Nuns, who were in their power, as it were captives, they made woman and Mothers. Luther, Beza, Bucer, Ochinus, Peter Martyr, and hundreds more wanton Monks, Priests and Apostatas were excellent at working such Miracles. Here sal will tell me, he makes no question or doubt of Miracles attested in holy Scripture, if so he must confess they are undeniable signs and proofs of a true Church and Religion, and though they were says he, you cannot conclude other Miracles to be so, he means Church Miracles, and all such as are not found in Scripture, these are they he accounts for Monstrous. Yet Luther himself confesseth these Words of Christ. He that believeth in me, john. cap. 14. the works that I do, he shall do, and greater. Are understood of the power Christ left, (of working Miracles) to the whole Body of the Church, in whom this Virtue doth shine for ever, and your English Bibles (Edit. 1576.) in the marginal notes, refers this power to the whole Body of the Church: A Deo discimus (saith Luther) & accepimus, aeternum verbum & veritatem Luther Tom. 7. Lib. de judois etc. fol. 220 Dei hactenus mille quingentis annis Miraculis & signis consessam & confirmatam. That is: We have learned and received from God, the eternal Word and Verity of God hither to a thousand and five hundred years to have been confessed and confirmed by Miracles and Wonders. But Protestants now a days contradict their holy Father Luther in this particular (as all men must who maintain errors,) and say, when we press them to relate some of their Miracles, that Miracles are now superfluous, and therefore none wrought in the Church. And some hold them ridiculous, but sal goes further saying they are Monstrous. But I shall aleage some Miracles in Confirmation of the Roman Catholic Doctrine, (and more especially of Transubstantiation) that some Protestants themselves will acknowledge to be Miracles of undoubted credit. XXII. CHAPTER. Six Miracles confirming the Doctrine of the Catholic Church, touching Transubstantiation and the Adoration of Christ in the Sacrament. SAint Nilus relateth how Saint Ghrysostome S. Nilus in Ep. ad Anastasium almost every day had visions of Angels assisting and adoring the blessed Sacrament until the Sacrifice was finished. In the Ecclesiastical History is recorded this example, which Euagrius Euagr. Orthodoxus. lib. 4. cap. 35. anno. D. 552. writ as a thing notorious, and done in his own Time. In the Time of Patriarch Menas (saith he) there happened a Miracle worthy to be remembered. It was an ancient Custom in Constantinople A Miracle for the Communion under one Kind. when many Parcels of the pure and unspotted Body of Christ our God were remaining after Communion, little Children were called out of the Schools, and were permitted to eat them. It happened, that a little boy (whose Father was a jew by Profession, and a maker of glass by his Trade) being among the rest, did eat alsoe his share of the aforesaid Reversion of the blessed Sacrament, but coming some what late home, and his parents demanding the cause, the child told innocently what he had done; which the jew his Father understanding, was so enraged, that unawares to his wife, he cast his little son into the burning oven wherein he used to melt and frame his glass. The Mother missing the child, sought for him three days together. but hearing no news of him abroad, she returned home with an heavy hart, and sitting down at the workhouse house door, she began to bewail the loss of her Son caling him by his name, the boy hearing and knowing his Mothers call, did answer within the oven; where at the woman starting, burst the workhouse door, and rushing in, espied her child standing amidst the coals without receiving any harm. After coming out, being demanded how he escaped burning so long, a woe man, (said he) came often Time's unto me, and brought me water to quench the force of the fire, wherewith I was environed. and withal gave me meat as often as I was hungry. This accident being told unto the emperoor justinian, he caused the Mother and boy to be Baptised, which because the obstinate Father refused to yield unto, by the Emperor's commandment he was hanged upon a Gibbet. I Will now relate a story (saith Waldensis) whereof I myself was an eye Wittness in the Cathedral Church of St. Paul in London, where the venerable Thom. W aldensis Tom. 2. de Sacra. Eucha. cap. 62. Archbishop Thomas Arundel of happy memory (the Son and Brother to an EarI) sat in judgement in his Bishop's Chair, assisted by Alexander the Prelate of the Church of Norwitch, and others. At which time he proposed certain Interrogatories, concerning the Faith of the Eucharist unto a Tailor of the parts of Worcester shire, taken in the crime of Heresy; but when that the obstinate fellow could not be persuaded by any reason to embrace the right Faith, nor would believe, nor call the consecrated Host any other thing but only Holy Bread, he was at last commanded to Worship the said Host, but the blasphemous Heretic answering said, Verily a spider is more Worthy to be worshipped than it is. When behold a monstrous horrible Spider came suddenly sliding down by her thread from the top of the Church directly unto the Blasphemers mouth, and endeavoured very busily to get entrance even as he was speaking the Words; neither without much ado could the many hands of the standers by keep her from entering into the wretch whether he would or Noah. Thomas, Duke of Oxford, and Chancellor of the Realm was there present, and saw this Wonder. Then the Archbishop stood up, and declared to all that were present that the revenging hand of God had denounced the man to be a Blasphemer. Saint Bernard's Miracles. THe Learning, Devotion, Sanctity, and Miracles of this Saint are so generally confessed by Protestant writers, as Whitaker saith. I realy believe Whit. de Ecclesia pa. 369 Osian. Cent. 12. Bernard was a true Saint. Osiander likewise saith. Saint Bernard Abbot of Clarivall was a very pious man etc. Yea Doctor Stillingfleet himself in his late Comedy of the Idolatry, & Fanatiscisme of the Church of Rome, durst not bring Bernard upon the stage. All the World looked upon this Saint as the Apostle of that age, wherein Divers Heresies were broached by the Waldenses, Apostolici, Henricians and others. These two last Sects had infected a great part of France, especially about Toulouse; their chief Errors were against the Sacrifice of the Mass, Transubstantiation, Purgatory, Prayer for the Dead, Prayer to Saints, their Worship; that of Images, the Pope's Supremacy, etc. Even the same Protestants hold in our days. The Pope sent a Legate, and Saint Bernard to confute them: It is to be noted that Protestants Challenge, these as Members, and Martyrs, of the Protestant Church, as every one may see in their Catalogue of the wittness of truth, printed 1597. Among other Miracles one is recounted by Godefridus in vita Bernardi Lib. 3. Cap. 5. And by others of the same Time as followeth. There is a place in the Country of Tolouse, called Sarlatum, where after Sermon was done, they offered to the Servant of God (as every where the use was) many loaves to bless, which he, lifting up his hand, and making the sign of the Cross, in God's Name blessing, said thus. In this you shall know that these things are true which we, and that those other are false which the Heretics labour to persuade you; that whosoever they be (of your diseased Persons) that taste the loaves, shall be healed, to the end you may know us to be the true Ministers of God The Bishop of Chartres (a great Friend to the Saint) thinking this Proposition to general, told the People, they were to understand it conditionally, if they did eat of the loaves with Faith. Saint Bernard suddenly replied, My Lord, I do not mean so, my meaning and saying is, that all sick Folks who shall eat of these loaves, shall recover their health, to the end it may be known we are Gods true Ministers. And accordingly it fell out, not one diseased Person that did eat of the Bread●, missed of being cured; and the Miracle being thus divulged, by its effects, so huge a multitude of People came to thank and admire the Saint, that he declined the common roads, and went by byways to Tolouse. Two other excellent Miracles of Saint Bernard, the one in Milan, the other in Aquitaine. THat in Milan was of an old woman possessed for many years: the Devil had taken from her speech, Veran. Dom. Gulielmus Abbas in vita Saint Bern. lib. 2. cap. ●● sight, and hearing; her Breath was stinking, her face ghastly, her presence uggly, infine she was the most miserable spectacle in the World. The Saint in time of Mass began to vex this evil Spirit that for many years had vexed the poor old woman: And immediately after saying the Pater Noster in the Mass the holy man holding over the Patena the Body of our Lord, and turning his face towards the People, and to the lamentable and tormented possessed said these strong and vehement words. Adest inique Spiritus etc. Thou impious Spirit he is here present, who before his Passion said: Now Satan the Prince of the World shall be cast out; this is the same Body, that took flesh from the Body of the blessed Virgin, that was stretched upon the beam of the Cross, that was laid in the Sepulchre, that did rise up from death, that ascended in to heaven, his disciples viewing that strange Mystery. Therefore in the terrible power of this great Majesty, I command thee malignant Spirit to go out of the Body of this handmaid of God, and that thou shalt no more touch or molest her, The Saint then turned to the Altar and pursued the rest of the Mass. Now what happened? The Devil cast out, fled away quite mute, the woman came to herself, and recovering her reason and senses; drew in her tongue that hung down at a great length, and thanked God for his mercy towards her; and beholding holy Bernard that cured her, cast herself at his feet owneing the great benefit she had received from him; Then (says the Author) Ingens per Ecclesia● attolitur clamour, omnis aetas jubilat Deo, personant aeramenta, & benedicitur ab omnibus Deus. That is: A great Cry of Joy was raised over all the Church, young and old praised God, the Organs sounded melodiously, and God was honoured of all. This renowned wonder being done in the sight of thousands of Souls, was recorded in the Archives of Milan, and now I would feign know, what may be Sall's judgement of this Miracle wrought for Confirmation of Transubstantiation, the real and true Presence of Christ his Body in the Sacrament, the Worship of Adoration due thereunto, and of the power and Majesty of Christ in the Sacrament; Will he dare call this Miracle Monstrous? let him be ware of speaking so, (Non enim irridetur Deus) or will he perhaps tell us, that all we have said of this Miracle is but a Papistical dream or fable, if he say so, the Testimony of the Miracle before so many thousands, and the Examination thereof upon the Saint's Canonization will prove him impudent, and if he shall say that Consecrated Host which Saint Bernard held between his hands over the Patena, (which the Saint said was the same Body, that took Flesh from the Body of the blessed Virgin) was not the true Body of Christ, he affirms the Saint to be a cheat, and if this he says, we shall make bold without being unmannerly to aver that he belies the Saint, and that what he says is a calumny; In a word there is no way left for sal to discreditt this Miracle. The other Miracle, where with Saint Bernard daunted and terrified William Earl or Duke of Aquitaine, and changed as we may say a Lion into a Lamb, happened thus. This Duke took part with Antipape Petrus Leo against Innocentius the true Pope, and in this Opposition showed great obstinacy, and used great Tyranny against all those that obeyed Innocentius, and stuck to him in his Canonical Election, he deprived several Churchmen of their Benefices, thrust out violently Bishops out of their Chairs, and Churches, and did very great Outrages against many of his subjects. It was found meet and fitting to reason with this furious man, and try if he could be reduced to a due obedience and agreement with the Pope's party: to this purpose Saint Bernard, the Bishop of Chartres with many other persons of quality came to confer with the Duke. The holy man seeing him stubborn and refusing to reconcile himself to the Bishops and Churchmen he had oppressed, betook himself to stronger weapons. that is to say, began Mass with great fervour and devotion, and coming to Agnus Dei qui tollis peccata mundi etc. Came abroad (the Duke being forbidden to assist, at Mass did not enter the Church) with the Sacrament over the Patena and began to handle this proud Prince in this kind. The above mentioned Author of Saint Bernard's life relates the History in this manner. Homo Dei etc. That is: The Guliel. Abbas in vita S. Bern. lib. 2. cap. 6. man of God, not now carrying himself like an ordinary man, puts the Body of our Lord upon the Patena, and takes it with him, and with an angry, countenance, and flaming eyes, not praying but threatening came a broad, and sets upon Duke William with the ensuing vehement words, We have hithertoe prayed you, and you have despised us, in our last meeting of some servants of God, the whole multitude humbly besought you, and you contemned us all: behold now comes to you the son of the virgin, who is head, and Lord of the Church, whom you persecute, thy judge, here is present, in whose name all knees bend in heaven, on Earth, and in Hell, thy judge is present, in whose hands thy Soul shall come. Will you despise him, as you have contemned us his poor Servants? All then upon the place powered forth tears, and all attentive to their prayers, waited for the end of the bussiness, and cogitations of all suspended did expect some divine and great Matter to be done. The Duke seeing the Abbott coming upon him in a vehement Spirit, and carrying in his hands the most Blessed Body of Christ feared mainly, and trembling in all the members of his Body was like a man stiff of cold, in this trembling, and fear fell upon the ground, and lifted up by the Soldiers, fell again upon his face, nor had he power to speak a word, nor look upon any Body, his great beard all defiled with spittle breathing out deep sights looked like a man in the Fallen-sickness. Then the man of God came near unto him, and touching him with his foot commanded him to rise and stand upon his feet and hear the Sentence, and judgement of God upon him. Here is present saith the Saint the Bishop of Potiers whom you violently thrust out of his Church, go and make peace with him, and bring him back to his Church, and for Satisfying God give him Glory for the contumely you have showed, and in all your Dominions command your People to obey Innocentius the true Pope and have no more to do, you nor they with Anti-popes'. What will you do? William of Aquitaine embraced the Bishop of Potiers and the rest, and obeyed in all, glorified God, and became afterwards a great Saint. Shall do you take the tameing of this fierce Lion of Aquitaine by the Lamb of God Christ jesus in the Sacrament in the hands of his servant Saint Bernard wrought by him; take you this I say for a Miracle? No man will be so impudent as to deny the credit of the History published and believed over all the World, and believing the History you must confess this Wonder was done in Confirmation of Transubstantiation. Did ever your Piece of Bread in your figurative Sacrament cast to the ground a furious, impious, Tyrant as Duke William was, or cast out a Devil as the Sacrament in Saint Bernard's hands did in Milan? Go now Shall a furious zealott in your new Religion, and Preach to your Brothers that Miracles are Monstrous. XXIII. CHAPTER. Certain Advertisments to said Sall. First. Heretics are known by certain Marks. 1. Heretics deny and hate Tradiditions, so saith the Counsel of Nice. 2. Heretics accuse the ancient Fathers of Ignorance, and blindness, so saith Saint Bernard. 3. Heretics despise th● head of the Church, and speak contumeliously of him, so affirms Saint Cyprian, and Augustin. 4. Heretics say and uphold there is no need nor use of Miracles. 5. Heretics say they are sent extraordinarily from God to reform the Church, and sanctify the World, and yet they work no Miracles, the true signs of such a Mission. 6. Heretics mock the simplicity of Priests, Innocent the third a learned Pop● affirms this, saying: Simplicitatem Sacerdotem illudunt Heretici. 7. Heretics cannot give reason of their Chair, nor prove their Succession from the Apostles. 8. Heretics are still disputing, but will in the end believe nothing, but what themselves hold. 9 An Heretic defends his own opinion with pride, and obstinacy so saith Saint Augustin, Cap. 10. Lib. 9 De Civitati Dei. 10. Heretics love not the vettue of chastity; they hate (saith Saint Hierom) the Virgin and Virginity, Difficile est (saith Tertulian) Hereticum invenire, qui diligat castitatem. It is hard to find an Heretic that is a lover of Chastity. These are the marks of an Heretic as ancient Fathers observed; I leave sal to consider to whom these marks can be fitly attributed, to Roman Catholics or Protestants. We come now to a Litany of Heretics. George l'Apostre a French Author, hath this Litany in a work entitled: Le Tombeau des Heretics. He calls the Litany. La Litanie Hugenote. He gins thus: 1. CAin denied the Providence of God, and the merit of good Works, (and then says to the Hugenotes) Vous aussi. That is: And you do the same. 2. The Saduceans denied a part of Canonical Scriptures. You do the same. 3. The Scribes and Pharasies' depraved the Bible. You do so too. 4. The Capharnaits would not believe the Body, and Blood of Christ in the Eucharist. Nor do you. 5. Simon Magus said, God was Author of Sinn, denied Marriage was a Sacrament, denied , made a war against Saint Peter. You do so too. 6. The Menandrens (saith Saint Ignatius) denied the Eucharist, the Sacrifice of the Mass, and averred the Body of Christ was not there. You do the same. 7. The Gnostics held them. selves only wise and learned, accused the Fathers of Ignorance. So do you. 8. The Montanistes vaunted the Holy Ghost was only in their Church, they denied Confession, and the Sacrament of Penance. So do you. 9 The Novatians held that the Church had no power to remit Sinn; denied Confession, rejected the Sacrament of Confirmation, (so attesteth Saint Ambrose of them) denied any Superiority in the Church, affirmed all th'Apostles were equal, and that Saint Peter was not chief, (so attesteth Theodoret.) You do the same. 10. The Catharians rejected the Sacrament of Penance, denied Purgatory, affirmed Priests ought to Marry. You do the same. 11. The Manichees mocked Virginity, denied Marriage to be a Sacrament, reproached Catholics for Worshipping Saints broack down the Images, denied , mocked Catholics for having memories of the feasts of Martyrs, called Catholics Idolaters for saying Mass for the dead, said the Saints did not pray for us. Threw away the Relics of Saints as acurssed and abominable things, held the Eucharist (as the Council of Nice reports) was but a Figure, that the Body of Jesus Christ was not there. You do the same. 12. The Arrians denied prayers for the dead, would not receive Traditions, said Bishops and Priests were equal, cast down Altars, and Crosses, hated Monks like aplague, admitted nothing but the old and new Testament▪ You do the same. 13. Jovinian mocked Celibatt or the state of Continency, preferred Marriage to Virginity. gested at the Vow of Religion, derided Monks, detested fasting on Friday, and Saturday, and in Lent, made no Distinction between eating, and fasting, Married their Priests, held that Fasting, and Chastity did no way profit the Soul, that Jesus did pray and fast for us all, denied the merit of good Works, affirming Jesus Christ had satisfied for all, that all were Priests, that aman may live in what Religion he will. You do the same. 14. The Waldenses, that began the year 1160. Mocked the use of Chrism, in Baptism, and Benedictions, Matins, and Canonical Hours, prayers to Saints, and Lent, denied Purgatory, said Extremunction was no Sacrament, scoffed at prayers for the Dead, denied the power of the Pope, derided Pardons, and Indulgences, said the Devil had invented Monks, and Religious Orders, held the Priest was as high as the Bishop. You do the same. There are about forty Heresies more in said Litanie which for saving time I omit: the same Author says, that Luther with his Germane Apostatas raked up from Hell 404▪ Heresies. Of Calvin I have given you an account in his own Words Page 124. beginning thus: Calvin, comme une meschante Arragneé, etc. What ought to be considered in this place, is, that the afore mentioned Heretics, and their Heresies, have been condemned by the Church, and general Counsels: this being so, I shall pray sal, as he tenders the Salvation of his own Soul, to examine with how many of these heresies are the Protestants infected, and how many of them are delivered as Doctrine of the Confession of England in the XXXIX. Articles of the Church of England, let him look well to what he hath done, it is certain no man sound in his wits will drink of a Fountain wherein snakes, and toads, spit their Poison, no man will stay in a House infected with the plague, if he can get out. The second Advertisement. Clear places of Scripture in many points controverted make for the Catholics. THere is nothing more frequent than Protestants to brag, that Scriptures are for them, in all Articles, controverted between them and Catholics. This great Evidence they have, (as they say) on their own side, and therefore they lay a side Traditions, ancient Fathers, Counsels, Canons, and School Arguments: they will stand to no other Trial but Scriptures, and when they come to this test, they are aground, and fail quite in producing formal Scriptures for themselves: of the other side we Catholics admit of Counsels, Fathers, Traditions, etc. for good Evidences in desiding difference of Religion between us and them; which they denying, we bring express places of Scripture, which they cannot do, as doth clearly appear in the ensuing Articles, and matters controverted between us & them. For example-sake we Catholics Real-presence for proving the Real-Presence have expressly, Math. cap. 26. joan. cap. 6. jac. 2. justification. This is my Body, You have no where, this is the sign of my Body. We have expressly, The Bread that I will give you is my Flesh. You have not where. It is but the sign of my Flesh. We have expressly. A man is justified by Works, and not by Faith only: You have no where, A man is justified by Faith alone, Noah, nor that he is justified by Faith without works, talking of works that follow Faith, whereof only our Controversy is; We have expressly, Whose sins you forgive, Absolution. joan. cap. 20. are forgiven, whose sins you retain, are retained. You have no where, That Priests cannot forgive, or retain sins on Earth. We have expressly, The doers of the Law shall be justified. Rom. cap. 2. You have no where, That the Law required at Christians Hands, is impossible, or that the doing thereof justifyes not Christians. We have expressly, Vow ye, and render your Vows. Psal. cap. 75. Vows. You have not where, Vow ye not, or if you have vowed, break your Vows. We have expressly, Keep the Traditions, which you have learned, Traditions. Epist. 1 Thess. cap. 2. either by Word or Epistle. You have no where, The Apostles left no Traditions to the Church unwritten. We have expressly, Commandments Math. cap. 19 If thou will enter into life, keep the Commandments. And (when he said he did that already) If thou wilt be perfect, go, and sell all thou hast, and give to the poor, and follow me. You have not where, That either the Commandments can not be kept, or that we are not bound unto them, or that there is no degree of life, one perfecter than another. We have expressly, Work your own Salvation works. Philip. cap. 2. with fear and trembling. You have no where, Either that a man can work nothing towards his own Salvation, being helped with the grace of God: or that a man should make it of his belief, that he▪ shall be saved without all doubt or fear. We have expressly. Do ye worthy fruits Pennance. Luc. cap. 3. of Penance. You have no where, That Faith only is sufficient without all Satisfaction, and all other works of Penance. We have expressly. That every man shall be saved according Apoc. cap. 20. to his works. You have no where, That men shall be judged only according to their Faith. We have expressly, That it is a holy Cogitation to Prayer for the Dead. 2 Mach. cap. 12. Sacrifice for the D●ad. 2 Mach. cap. 12. Voluntary. Corporal affliction. Daniel cap. 10. Alms. Tobias cap. 12. Prayer of Saints, for those on Earth. 2 Mach. cap. 14. pray for the Dead. You have no where, It is Superstition or unlawful to do the same. We have an express example, Of an holy man, that offered Sacrifice for the Dead. You have no example of any good man, that ever reprehended it. We have expressly. That the Affliction which Daniel used upon his Body, was acceptable in the sight of God. You have no where, That such voluntary Corporal afflictions are in vain. We have expressly. That an Angel did present Tobias his good works, and Almsdeeds before God. You have no where that Angels cannot, or do not the same, We read expressly, That jeremias the Prophet after he was dead prayed for the People of Israel. You have no where the contrary to this in express Scripture. I leave many places more that I might relate, but these are enough to prove that express Scriptures are for us, and not for you: nor can you show that we are driven to deny any one book of the bible, or to gloss upon plain places of Scriptures, as you are forced to do. I pray you Shall consider well these things, for they touch narrowly your new Religion. Further-more I dare give you this Challenge, that whereas there have been, so many hundred Heresies for the space of one thousand sixhundred and seventy odd years in the Christian Church, condemned and Anathematised by her and her Bishops, if it can be showed, that the Roman Catholics do agree or participate in any one point, truly, and sincerely, that was judged for an Heresy in old time, and that the Roman Catholics do hold it, in that sense and meaning wherein it was condemned, that then we will yield, that our Religion is false, and our Church no true Church. But on the other side, we Catholics offer to show clearly, that you Protestants do hold divers old and evident heresies that were condemned openly, for heresies by the ancient Catholic Church, and in the selfsame sense and meaning wherein they were condemned, as is evident in the heresies of Aerius against Fasting days commanded by the Church and Prayer for the dead: as alsoe of the Heretic Vigilantius that denied Saints to Old heresys held by Protestants. be prayed unto, and their Relics to be honoured: of the Heretic jovinian, that compared Matrimony with Virginity, and other like, for which we aleage Epiph. Haeres. 75. Hier. count. Vigilantium & count. jovin, Aug. lib. de Haeresibus Heres. 50. defence pag. 15. Doct. Fulke against bristol Motius pag. 54. the clear testimonies of Saint Epiphanius Saint Hierome, and Saint Augustin: and the matter is so clear, that Doctor Fulk his words are brought in against Doctor Bristo's motives saying: that Epiphanius and Augustin were deceived in recording those for heresies which are not; And that Jerome rather raileth, then reasoneth, and that Vigilantius was a good man, and his opinion sound. Shall you see Mr. Fulk a grave Doctor in your Church drawn to that extremity in this point, that he is forced to judge Epiphanius and Augustin two grave and ancient Doctors and Saints alsoe, to have been deceived, and Saint jerom to have rather railed, then reasoned, and infine to say, that Vigilantius a pestiferious condemned Heretic was a good man, and his opinion sound. Good Doctor Fulk you sore to high, when you dare judge Doctors, & pillars of God's Church to have been deceived; can not we say to you Fulk, Quis te constituit iudicem Upon those eminent Doctors? Shall this aught to trouble you in your new Religion, that one of the grave Rabbins of your Church hath showed themselves so foolish and impious, as to prefer Vigillantius a Notorious Heretic's Opinion to the judgement of three so renowned Fathers in a matter concerning faith: Speak my Fringed speak truth, and shame the Devil, is not this an intolerable presumption in your Fulk an obscure man, not known out of the Island of Britain▪ sal I pray put these things together, 1. That he, that holdeth any one Heresy can not be saved, so teacheth Scripture. A man that is an Heretic after Ad Titum Cap. 3. the first and second Admonition avoid: knowing that he, that is such an one, is subverted and sinneth, being condemned by his own judgement. 2. It is confessed by both parts, that only a true Roman Catholic can be saved, as was declared above in pag. 40. 41. 42. and 43. as Doctor King Bishop of London, proves out of your own learned men and writers: and clear it is, that he that holdeth any Heresy, cannot be a true Roman Catholic, for that the Names, and Natures of the things are repugnant, and consequently, if any Protestant of the English Church doth hold any one confessed Heresy, he cannot be saved: Now the cited Doctors have evidently shown and proved; The now Church of England holdeth many heresies, wherefore it cannot be the true Church, and consequently, those dying in that Church and Religion, can not be saved. Doctor Fulk saying those learned Fathers, Epiphanius, Augustin, and Hierome, were deceived, and that Vigilantius the Heretics Opinion was sound, is a weak ground to rely upon in the present Doctrine, and points of Faith, and none but a mad man or in a fury of blind zeal will give him credit against those most holy, and learned Fathers. This is a high and dangerous point, Shall you had need look well unto it. The third Advertisement. A dissension in Fundamental points, and Articles being between Protestants, they must hold on another for Heretics, Ergò sal if he minds his Salvation, will part from that Church. IN the true Church the believers in all Countries, and places, agree in all Articles of Faith, as it is in the Roman Catholic Church, and as it was in the Time of the Apostles as this Text signifies, And the multitude of the believers Actor. Cap. 4. Irinaeus c. 1. l. 1. had one hart and one Soul; Saint Irinaeus excellently teacheth this. Quam accepit Praedication●m & fidem (Ecclesia) diligenter custodit, quasi unam domum inhabitans, similiter credit, quasi unam animam habens, & unum co●, & consonanter haec praedicat, & docet, & tradit quasi unum possidens cor. That is: The Church keeps diligently the Faith and preaching she received, as if the whole Church were dwelling in one House; she likewise believeth, as if all the believers had but one Soul, and one hart, and she preacheth, and teacheth, and delivereth all points of Faith, as if all the believers had but one mouth. Can this be said of the English Church? No, but all is truly verified of the Roman Catholic Church. Saint Cyprian doth likewise confirm this Unity of belief in the Church. Exordium (Ecclesiae) S. Cypr. de Vnitate Ecclesiae. ab unitate profisiscitur, primatus Petro datur, ut una Christi Ecclaesia & Cathedra una, Monstretur. That is: The beginning of the Church proceedeth from Unity and concord, primacy is given Peter, that the Church of Christ may be proved to be one, and the Chair one. Let Saint Paul's Words give undeniable weight and credit to what is said. One To the Ephesians cap. 4. Body, (saith th' Apostle) and one Spirit: as you are called in hope of your Vocation. One Lord, one Faith, one Baptism. One God, and Father of all, which is over all, and by all, and in all us. The Divines of England would feign persuade us there is no contention, or difference in Fundamental Points, or Articles of Faith between Protestants, as for example between Lutherans and Calvinists, so teacheth Doctor Charke, saying in his reply to the defence of the Censure, that in Principal points of Faith, the Lutherans, and Calvinists agree, and are brothers. And Doctor Whitaker signifies the same, saying: we reverence Luther as a Father, and the Lutherans, and Zwinglians our very dear Brothers in Christ. See above page 83. This he would not say, if he held they disagree'd in Principal points of belief. But the matter is otherwise, as will appear to those will examine the great contentions between Lutherans and Zwinglians. Luther holds, the Zwinglians for Heretics being Sacramentarians (the same judgement he gives of Calvinists) saying of them: Hereticos serio Censemus, & alienos ab Ecclesia Dei etc. That is: We do seriously censure them for Luther contra Artic. Lovan. Thes. 27. Heretics, and aliens from the Church of God. As alsoe he affirmeth that their first Author Zwinglius, Latro mortuus est. That he died a thief, and in his judgement was damned. Which judgement he saith, (Christ doth command us to pronounce upon such as deny him in this life as Zwinglians did (in denying the Real-Presence) of whom he says further, that he held him not in the number of Christians, Quia totum Christum amiserat, for that (thereby) he had lost Christ all together. (And furthermore he said that he held said Zwinglius his books, and Doctrine for nothing else but for venenum tartarei daemonis. That is: The poison of the Devil of hell: and that he would never have more conversation, either with him, or with those of his sect▪ how doth Chark tell us that Lutherans and Zwinglians are brothers in Christ agreeing in fundamental points of Doctrine, seeing Luther holds all Zwinglians, and Calvinists Heretics, for denying the Real-Presens, and damned Souls, and their Doctrine for poison of the Devil? Surely the Protestants of England, if they hold Luther for a holy man, and true Doctor, and reverence him for a Father, have great cause to tremble and fear seeing he holds them all for Heretics in a fundamental Article of Faith, (that of the Real-presence) whose Faith in this point is that of Zwinglius, censured as was now said for an Heresy. There are other principal points of Religion in which Lutherans differ from Calvinists. Franciscus Stancarus a Stanca. Lib. contra Calvin. N. 4. famous Protestant Preacher in Polonia, hath particularly written against Calvin. Cave Christiane Lector, etc. That is: Beware Christian Reader of the Books of Calvin, especially in the Articles about the Blessed Trinity, Incarnation of Christ, and his Mediation, about the Sacrament of Baptism, and Predestination: Continent enim Doctrinam impiam, & blasphemias Arianas'. That is: For that they contain impious Doctrine, and Arian Blasphemyes. Another famous Protestant writer of the Lutheran party, called Conradus Conradus de Theol. Calrin. Lib. 1. Art. 18 Schlusselburgius writeth thus: Albeit (saith he) in the beginning, the Controversy of the Sacramentaryes was only about one Article, yet by their naughty Disputations, the Calvinistes are passed now so fare, as they have brought into doubt, no small number of chief Articles of Christian Faith: for now is the Contention between us and them, of the Omnipotency of God, of the Union personal of two Natures in Christ, de Comunicatione Idiomatum, of the Comunication of Names in the Blessed Trinity, of the glorious Body of Christ, of his Ascension into heaven, of the difference of Sacraments, of the old and new Testament, of the force and efficacy of Baptism, of the prerogative of Infants borne of Infidels, of the supper of our Lord, of Predestination, etc. No man will deny these to be great Controversyes, and Articles of Religion, in all which the Lutherans, and Calvinists disagree, and how then will Charke prove them to agree in fundamental points of Religion as Brothers in Christ? The said Conradus hath written three whole Books principally to prove this point, that Lutherans and Sacramentaryes, but especially Calvinistes are Irreconsilable in the very chief Controversyes of Religion. And in his second Book, and thirteenth Article he hath these Words: Nos negamus, inter nos & Calvinistas in Doctrinae fundamento esse consensum: That is: We deny that there is betwixt us and Calvinistes any consent, or agreement in fundamental points of Doctrine. And he further in the very Title of his Book, affirmeth his chief purpose to be, to demonstrate to the eye as in a Table, that the Calvinistes (De nullo ferè Christianae sidei Articulo Rectè sentiunt) have no right Faith, almost in any one Article of Christian Religion. Likewise one Samuel Huberinus writ Samuel Hube rinus in Antith. a Book, whose Title was, Antithesis Lutheranae & Calvinisticae Doctrinae in praecipuis fidei Articulis. That is: The Contradiction or contrariety between Lutheran and Calvinian Doctrine in the principal Articles of Faith. Yet was this Huberinus a zealous Protestant. I will conclude with the judgement of Doctor Aegidius Hunnius public Reader of Divinity in the Lutheran University of Wittenberg, of calvin's writing upon the Scriptures, his Book was printed in the same place Anno Domini 1594. In the beginning of his Book he hath this Assertion, that he will show most clearly, and evidently: Quod, joannes Calvinus Illustrissima Scripturae sacrae loca & Testimonia de gloriosa Trinitate, Deitate Christi, & Spiritus Sancti, in primis autem vaticinia Prophetarum, de adventu Messiae, nativitate ejus, Passione, Resurrectione, Ascensione in caelos, sessione ad dexteram Dei detestandum in modum corrumpere non exhorruit. That is: That john Calvin in his commentaries upon the bible, was not afraid to corrupt most detestably, the most clearest places, and testimonies of holy Scripture concerning the Glorious Trinity, the Godhead of Christ, and of the Holy Ghost, and Principally, the forretellings of Prophets, of the coming of the Messiah, his nativity, passion, Resurrection, Ascension into heaven, and his sitting at the right hand of God. All which Articles (saith this Doctor) doth Calvin wilfully corrupt in his expositions, in the favour of jews, Arians, and other such enemies of Christ: which he proveth by alleging above forty, or fifty places, citing calvin's own words, and commentaries thereupon, so clearly, and perspicuously, against sense, and expositions of all holy Fathers, that if his commentaries therein were to be admitted, those four named points, or Articles of Christian Religion can not be defended, against the force and adversaries of Christ's name. And is not this a brotherly agreement between Lutherans and Calvinistes in Principal points and misteryes of Religion? but the Lutherans have the best of it, for whereas Luther and his followers to this day condemn the Calvinists as Heretics, (especially for not believing the Body of Christ to be realy and substantially present in the Sacrament of the Altar) the Protestants of England (who are Calvinists and deny the Real-presence) hold Luther for a holy man, and their Father, and hold all the Lutherans their very dear brothers in Christ, as Doctor Whitaker above cited doth aver. To leave Germany, and to speak of the Professors of Protestanisme in England, & Scotland, do not many of them entertain quarrels, and falings-out among themselves, about Principal Articles of Religion? do not the greatest part by much of the Protestants in England, hold the King is supreme head of the Church? all of one opinion with the Bishops maintain this as an Article of Religion in that Protestant Church, (but the Protestants of Geneva and all depending upon their Doctrine, in France and elsewhere, do not hold this Kingly supremacy for an Article of Faith) and are not Catholics punished by Law, and sometimes put to death for denying this supremasy▪ which would be a mere murdering of them, and the greatest cruelty in the World, if those that put them to death did not hold that supremecy to be an Article of Faith. Now if you will be pleased to demand what those Protestants in England, and Scotland (called Presbiterians, or Puritans) say to this Article, they flattly deny this supremacy to be an Article of Faith, though none of them did ever suffer death for denying the same, nay, they are esteemed (not with standing their opinion in this) to be of the Protestants communion. A gain all Protestants that follow the Bishops hold the dignity, and superiority of Arch-Bishops, and Bishops to be agrecable to God's word, and as the Divines speak de jure Devino, and what say the Presbiterians to this? By their Champion Martin Mar-Prelate, and his mutinous moke-bates that band under his colours cry all of them in the Name of the Lord, (as Thomas Rogers doth attest) That the calling of Bishops is In his Sermon printed by john windet 1590. pa. 13. unlawful, that they be Ministers of Antichrist, worss than Friars, and Monks Devils Bishops, and Devils In-carnate. Shall you must grant me these dissensions between Protestants, and Protestants in England and Scotland about the King's supremacy, and the Order, and Dignity of Bishops are not Triveall, but Fundamental, and they have been now many years contending in their Writings and Conferrences, and still are about these points, and others that are the very sinews, and Soul of their Religion, in endless quarrels, and Contensions. If that were my Business, I could set down many and great differrences, quarrels, and contensions between these two kind of Protestants. In this place I think it pertinent to say something particularly of the Protestants called Presbiterians, who were never by any act of Parliament (that we could hear of) proscribed from the Communion of the Protestants, that stick to the Religion of the King and the Bishops. Impiety, Fury, and Rebellion gave beginning to this Sect and Religion in Scotland (as hath been above said in Page 164. and 165.) They had two Reformations, the first was begun by john Knox an Apostata Priest, and though his Reformation was ungodly and unreasonable, the second was fare more unreasonable and ungodly. A Presbiterian that was converted to the Catholic Faith, describes the Presbiterian Piety in this kind. There was among us a pretext of Piety, but we had not the substance of it: we had indeed much preaching, praying, fasting and such like exercises; but our long preach, were nothing but continual praises of the Covenant, the solemn League, which they cried up to the heavens; butt we omitted (as our Saviour observed of the pharisees) the weighty Matters of the Law, as judgement, Mercy, and Faith: Our Ministers told us we were the happiest People of the World, for they said, we only of all Nations had the honour to be Covenanters with God, and that we had the truth of the Gospel in greater purity than Geneva itself, that we had so clear a light, that the like had not shined to any Nation since the times of the Apostles, yea one, who was esteemed a principal Apostle among us, did not stick to say in the pulpit (amidst the many Miseries, Confusions, and Troubles, which then lay upon this Church, and Nation) That the Angels and Saints of heaven, if they could leave the sight of God, would be glad, to come down and see, the admirable beauty of the Presbiterian Church of Scottland. So fare this new Catholic. And was not this ridiculous preacher, with the beauty of his Scottish Kirck, a great Hypocrite and Pharisee? It was much observed, that shortly after solemn fasts of Presbiterians, the country and state was always sure of some unhappy claps, the puritan fast was still fatal, and ordinarily a preparation to some violence, or evil work that was intended; this made many understand, what Queen Mary Stuart meant by that famous saying. That she was as much afraid of a fast of the Ministers, as of an Army of Soldiers; for experience taught her, that those fasts were prognostic signs of ensuing tempests: their long prayers alsoe did not prove them to be Saints, more than the like did sanctify the Pharasyes': they bragged much of the spirit, but showed no fruits thereof, these be the fruits of the spirit which Saint Paul recounts to the Galatians. The fruit of Ad Galat. cap. 5. the spirit (saith he) is love, joy, peace, long suffering, gentleness, goodness, Faith, meekness etc. This second Presbiterian ●eformation began with a prodigious abolishment of all holy things: Mala arbour, Malos fructus faci●. 1. They condemned and cast down Episcopacy, (this they do whersoever they have power) quite contrary to the Law of God, for Episcopacy is de jure Divino. This order and degree they abhorred as Tyrannical and Antichristian, yet Saint Paul writing to Timothey, saith: If a man desireth a Bishop's Office, he desireth 1. Tim. cap. 3. a good thing. The Apostle likewise affirmeth that Bishops are to Order Priests and judge them, wherefore he saith in his Epistle to Titus: That he left Ad Titum Cap. 1. him in Cret to Order Priests by Cittys. By this it is plain, and evident that the Presbiterians gainsay Saint Paul. He saith the office of a Bishop is a good work, and they say it is Tyrannical and Antichristian, wherein they show themselves profane presumptuous fellows, in seeking to destroy the Doctrine of the Holy Ghost pronounced by the Mouth of the great Apostle; two evils they do in this: They contradict the Oracle of God, secondly they incur the curses threatened by the Prophet. Woe unto them, who call evil good, and Isay. Cap. 1. good evil. Let us for confounding those Presbiterians cite in this Matter some of the ancient Fathers. Saint Augustin upon that place of Saint Paul (who seeks a Bishop's Office desireth a good thing) saith th' Apostle would show what the Office of a Bishop is, to wit: A Name of Aug. lib. 19 deCivi. Dei. cap. 19 Labour, and not of honour, that he may know himself not to be a Bishop, who desires to preside, and not to profit. Saint Hierom says: That in the primative Church, the calling of a Bishop was the next degree to Martyrdom: wherefore (saith he) the Office of a Bishop being so Hier. Ap. Cornel. in hunc Loc. high, and excellent, so hard and dangerous, it was no wonder th' Apostle required many excellent quallities, and virtues in a Bishop to exercise profitably his Office, which Saint Paul calls a good work. Saint Ignat. Epist. ad Tarscens. Ignatius, Bishop of Antioch, Disciple of th' Apostles and a holy Martyr, describes an excellent subordination of Pastors in the Church. Priests (saith he) be subject unto your Bishops, Deacons unto Priests: and you People unto Priests and Deacons: who shall observe this comlyness of Order, I would willingly change my Soul with theirs: and our Lord be with them for ever. 2. The second comely work of the Presbiterians Reformation, was to lay a side the Lords prayer, and to put it out of use and credit, and all set Prayers: was not this a horrible Tentation of the Devil? What more sublime, holy, and divine, than our Lord's Prayer? Christ made this Prayer, the Scripture contains it, our Saviour taught his Disciples to say it: when you pray (said Christ) say Father hallowed Luke cap. 11. be thy Name. Children learn this Prayer sucking their Mother's Breast. The Church of God hath ever esteemed and practised it, wherefore th'abolishment of the Lords Prayer must come Tert. lib. de oratio. from the Devil, there is no way of excusing it. This Prayer is short, divine, and substantial, according to that of Tertulian. Our Lord's Prayer is short in words, but large in sense. The Waldenses defended an error just Gualther Chron. Saecul. cap. 11. de Wal. Errore. conttary to this of the Presbiterians, for they maintained no other Prayer should be said, no other form to be admitted but this of the Lords Prayer, this had some colour of Piety, and special respect done to that divine Prayer, but to abolish it, as the Presbi ex●ans have done, is a most execrable Impiety) Can a Christian man believe there would be christian's found on Earth, that would contemn this divine Prayer (instituted by Christ jesus, and commanded to be said, commended by the holy Fathers, and practised by the whole Church time out of memory) and speak contumeliously against the use of it? A great Rabbin and Preacher of the Covenant called publicly the use of saying often the Lords Prayer a Papistical Charm, and another Minister in Galloway did Glory that he had banished The▪ impious words of a Minister. out of his Parish two Idols, to wit: Our Father which etc. And God of Glory, and peace etc. A short Grace, that was said ordinarily after meat, but a Layman answered the impudent Minister in these Words: If you have banished these two, which you call Idols, I fear you will bring in worss Idols in their place. O God thy Patience is great with these profane wicked men, the seed of Canaan, Qui claudunt ora Laudantium te. And that forbidden men to speak to your divine Majesty in a Prayer made by your Son jesus, and commanded by him to be said by all. 3. From Laying aside the Lords Prayer, the Presbiterians go a step farther in their holy Reformation, what, think you, do they? a wicked business. They abolish that hymn of praising God usually said in the end of each Psalm: (Glory to the Father, the son, and Holy Ghost. etc.) even by the Protestants themselves singing the Psalms, which hymn doubtless had its beginning out of holy Scripture as this passage of Saint john may testify, And (saith the Saint) A voice came out from Apocal. cap. 19 v. 19 the throne, saying: say preys to our God all ye his servants: and you that fear him, little and great. The Presbiterians in their hit zeal contradict Saint john and hinder little, and great to sing this melodious hymn of praise to the Holy Trinity: can any thing be more impious, than men acknowledging the Mystery of the Blessed Trinity (If Presbiterians do acknowledge it) to abolish this divine Hymn, whereby the Trinity is glorified. It happened after they had agreed upon this ungodly Reformation, that the People in the Church singing the Psalms, (and knowing nothing of the determination they had made) coming to the end of a Psalm, said, as they were wont to do, Glory to the Father, to the Son, and to the Holy Ghost, etc. The Presbitertan Minister hearing them, cried out in a fury, no less ridiculously, then scandelously, No more Glory to the Father, no more Glory to the Father, etc. Was ever the like heard among Christians? The Arians, who denied the Divinity of Christ, and that he was equal to his Father, did mainly strive to change and pervert this Hymn, for as they had changed the form of Baptism by saying: I Baptise thee in the Name of the Father, by the Son, in the Holy Ghost; Baron. Tom. 3. Anno 323. N. 174. So alsoe they corrupted this Hymn of Glorification by singing: Glory to the Father, by the Son, in the Holy Ghost. But the great Saint Basile shows how Basil. ad Amphilich. dispute. 5. the Hymn of Glorification was used from the time of th' Apostles; for when the Sacrament of Baptism was administered by the Priest when he said: I baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost; The faithful present, answered; Glory be to the Father, to the Son, and to the Holy Ghost: The Holy Counsel of Ni●e was pleased to add to the said Hymn, this Appendix: As it was in the beginning, and now, and ever shall be, World without end, Amen. Which clause appears in my judgements like a Prophecy, serving not only for the Confusion of th' Arians, but alsoe of the Presbiterians. 4. What more holy things did remain in the Church to be reform by the Presbiterian congregation? The Creed stood in their way, they would have it discredited, and not to be esteemed or called Apostolicale: will you hear these holy men speak in their own catechism. Albe it (say they) the substance of the Doctrine comprised Catebhisme. West. infine. in the abridgement. commonly called th' Apostles Creed be fully set forth in each of the catechisms, so as there is no necessity of incerting the Creed itself. Yet it is here annexed, not as though it were composed by the Apostles. What new masters or rather Monsters are these? What ungodly pestiferrous Doctrine is this? to say, and teach the Creed is a human Collection, and not made by the Apostles: this they declared, as was said, and after such Declaration they did not say it, neither did they require it to be said any more of others (as the custom was formerly) at Babtising infants: all this they did to put the Creed out of Estimation, and use; now this Innovation calling the Creed in question, the believers thereafter could be sure of nothing: Thus the Presbyterians indeavered to dash th' Authority of the Cymbol the principal foundation of Religion. O abomination of furious zealots that would change the Apostolical Creed, which was taught for such, and so believed, and esteemed in all ages, by the consent of all Christian Nations, and said daily by all the Servants of God young and old. But against the Impiety of those men, we have the Authority and Testimony of all the ancient Fathers, for the Credit and Estimation of the Creed. Cardinal Barronius in the first tome of Baron. Tom. 1. Annal. an. 44. N. 15. seq. his Annals doth show, by the Testimony of the holy and ancient Fathers, that the Creed was composed by the holy Apostles, a little before they were to part, and go into several Countries to preach the Gospel unto the Gentiles: to the end there might be, a certain, short, clear rule of Faith, in which they all agreed, wherein they were to instruct all persons, and by which, as by a certain badge, all Christians might be known. Be pleased now to hear the Fathers speak of the Symbol. Saint Ambrose saith: Let us believe the Symbol S. Amb. Serm. 18. & Epist. 81. of the Apostles, which the Roman Church doth ever preserve, and keep inviolate. Saint Hierom saith: The Symbol of our Faith, and hope, which was delivered by th' Apostles, is not written in Paper or Ink, but in the fleshly Tables of the hart. Saint Augustin speaks thus: The comprehension Aug. Serm. 42. de trad. and perfection of our Faith is the Creed. It is simple (saith he) short and full. That its simplicity might serve the rudeness; its shortness the Memory; And its fullness the Instruction of the hearers. Else where he saith, this is a Symbol brief in words, but large in Misteryes, for whatsoever is declared in the Scriptures, or foretold by the Prophets, etc. is contained, and briefly confessed in it. To show the excellency of the Creed, which is therefore to be often said, Saint Augustin, speaks thus: Render Aug. homil. fortitu. your Symbol, render it unto the Lord; be not weary to rehearse it: the repartition of it is good, lest forgetfulness creep one thee, do not say: I said it yesternight, I said it to day, I say it every day, I have it well. Remember thy Faith: Behold thyself: let thy Creed be a mirror unto the, there see thyself if thou believe all, that thou confessest thyself to believe, and rejoice daily in thy Faith. Let it be thy Riches, the daily apparel of thy Soul. Do you not yourself when you rise? So by remembering thy Creed, cloth thy Soul, lest per-adventure forgetfulness make it naked. Saint Ambrose cales this the Seal of our Ambr. lib. 3. de Virgin. Tom. 4. hart, which we ought daily to review; and the Watchword of a Christian which should be in a readiness, in all dangers. We have the Creed by an assured Tradition and Testimony of the Church, which Saint Augustin holds of no less certainty than the Scriptures, as is signified by these words. I would not have believed (saith the Saint) Aug. Cont. Epist. fund. Cap. 5. the Gospel, unless the Authority of the Catholic Church had moved me, etc. And that Authority being once weakened, neither can I believe the Gospel. Seeing these Presbiterians have abolished the Authority of the Cr●ed, saying it is not Apostolical, what in Gods-name have these Doctors given to the People in place of the Symbol? The holy Covenant, and as the Creed is denied by these men to be Apostolical, so is the Covenant cried up to be Divine, for they call it God's Covenant and the Confession of the Scottish Kirck. This was truly a rare exchange; to deny the Creed to be Apostolic, and to cry up the Covenant to be divine. To Rob us of a most ancient, clear, brief, positive, sacred Confession of Faith made by the holy Apostles, famous in all ages, and Universally received throughout the whole world, full of great Misteryes, and divine Expressions: and to give us, in place, of it, a new, long, obscure negative Confession, or rather no Confession of Faith, full of terrible oaths, Execrations, and Combinations, devised by some few discontented heads, and by cunning and force, obtruded upon the Nation; much suspected at the beginning, to be nothing but a mere pretence of Religion; as it was notoriously known to be a humane Invention; and as it's now at length, after all its disguises, manifested for such unto the World. It's good fame hath not lasted long, neither at home nor a broad. It got some footing in England, by cunning and worldly interest; but these soon failing, it was quickly detected, and rejected. The Christian Mediator saith to this purpose. That the last Reformation Christ. Mod. pag. 2. settled with so solemn a Covenant, and carried on with so furious a zeal, is already, by better lights discovered, to be merely humane, and therefore deservedly laid aside. These are the words of the converted Presbyterian. Shall I would now feign know, what is your judgement of these kind of Protestants? perhaps you will say they are no Protestants, but Geneva, the acknowledged school of English and Scottish Protestants will tell you, that Presbiterians are the purest Protestants of all; and for aught I could ever learn, the Church of England held, and holds them so (according to Doctor Whitakers manner of speaking.) Tell me Shall have you ever seen any act of Parliament in England declaring that Presbiterians are not Protestants, or any penal laws enacted against them? noe such thing: though they differ (as was said) from the Episcopal, or Royal Protestants in fundamental points of Religion, that of the order and dignity of Episcopacy, which they hold to be Antichristian and Tyrannical, and no way de jure Divino. The other of the king's supremacy in Spiritualibus, which they flatly deny; they alsoe differ from the Kings Protestants in abolishing the Lords prayer, and the Hymn of Glorification to the B. Trinity, and in denying the 'Greed to be Apostolical, which are flat Heresies: and for all these Impietyes, and abominations, there are not (that I hear of) any Laws made in Parliament for punishing these Presbiterians. No: but all the lightning, thunder, and tempest of the Bishops and that kind of Protestants and of the Presbiterians likewise doth fall upon the poor Catholics: our Religion is made treason, to own the Pope head of the Church in Spiritualibus, (as realy he is) is punished with death, to worship Images superstition, to invocate the Angels and Saints Idolatry, we suffer disgrace in Court and Country, we suffer the loss of live, we suffer Imprisonments, and death itself: the Extirpation of our Faith is desired, sought, and put in Execution, and men receive pleasure (which is inhuman and cruel) in our Misery and Destruction, and all these Afflictions fale upon us solely for the hatred men have to Religion, What comfort can we find in these Extremityes? That only (and that is enough) which our Saviour hath promised to his Servants, Beati qui persecutionem patiuntur Math. Cap. 4. propter justitiam: quoniam ipsorum est Regnum Caelorum. That is: Blessed are they that suffer Persecution for Justice: for theirs is the Kingdom of heaven. Shall we hear, you have preached in July (1674.) before the Lord Lieutenant and State in Christ-Church in Dublin a long premeditated Sermon, for Justifying your departure from the Romish Communion, and you then told your Auditors, that you had found in the Romish Church three Abominations, to wit, Idolatry, Impiety, and Tyranny, and those you called Abominationem desolationes stantem in loco Sancto. And that therefore according to our Saviour's Admonition, you departed from that Congregation. But I tell you, you have forged a pernicious Calumny and Imposture, in charging the Church of Rome, the Mother of all Churches with Idolatry, Impiety, and Tyranny. And I further say my Opinion, that an Idol (which is found in all your Congregations) the pride of the private Spirit, (that Spirit Doctor Whitaker, see Pagina 17. described) made you charge the Church of Rome with Idolatry. Sir your zeal in your new Religion is so furious that you have rendered yourself at present incapable of Council and all advice, but in time you may become colder: (Non est abrevitae manus Domini.) And think better of what you have done, however for the true love I have for you, and especially for your Soul, which is the main and principal part ought to be taken care for, I heartily pray you, what kind of thing is Parliament Religion? a ssippery, and changeable Religion, which is thus declared. For Satisfying King Henry the eight, The Parliament changed some Articles of Faith; as soon as he died they changed that Faith into Zwinglianisme, to comply with the Protector Summerset young King Edward the sixth his Uncle; within two or three years after, they changed Zwinglianisme; into Calvinisme, and at the suit of Calvin, reform the Liturgy accordingly: After the young King's death, they returned with good Queen Mary to the old Faith, and by new acts abolished those acts they had lately made before against Catholic Religion; with Queen Elizabeth, they restored again the new Religion with some Alterations; when King james succeeded they changed the translations of Scripture and other things; In King Charles the firsts time, Prelatic Protestancy, was pulled down by Presbytery, and this by IndePendency, and the last pulled down quite Kingly Authority; and took of the good King's head from his Body: Prelatic Protestancy being restored by King Charles the second, the forms of Ordination (where upon depends the validity of the Protestant Ministry, Church, and Sacraments,) being not thought sufficient, were amended, and are now changed into more Catholic Forms adding to the Forms the words, Priest, and Bishop, which hath quite discredited their Character of Priesthood, and Episcopacy, for those two Words being held by them as Essential in these two Forms, the former orders given without these Words, must have been invalid, and in like manner all things in their Ministry, that depends upon Ordination, are uncertain, and doubtful, for if the Church of England hath acknowledged to have erred in a thing of so great importance, as the Forms of Ordination, what reason can it have in not erring in all the rest? In a word Protestants, in the Kingdom of England in one age, have made more changes of Religions, than Mahometans in the ten ages they have continued. What I have said being duly examined, tell me sal, is not Protestant Religion slippery and changeable, and consider well what shall become of you in the sad exchange you have made. The fourth Advertisement. Learned Protestants of the Church of England do confess, that English, and Irish Pagans (venerable Beda called them Slaves of Idols) were converted to Christian Faith, by men sent from the Popes of Rome, holy men that wrought Miracles in those Conversions. IF any shall demand to what end do I make Mention of these Protestant Authors, what do I infer from their Testimoneys? I make this Illation, that said Authors did attest the Conversion of those Pagans, to have been made, by those sent from Rome to a true and saving Faith, and for this Verity, there are two convincing reasons; The first, that the Veracity of God was herein concerned, which never confirmed by Miracles a false Faith: The second, that the Goodness of God would not have Pagans brought from Idolatry, to Heresy, or to such a Religion, wherein they would be as certainly damned as in Idolatry to judge this of the goodness of God were a horrible Blasphemy, for it were no less than to cale him a cheat. Shall examine now seriously what Faith that was, the Saints Fugatius, & Damianus sent from Pope Eleutherious taught to the Pagans of England, when King Lucius (the first Christian King (his Queen, and thousands more were converted? what the Faith, which Saint Augustin the Benedictin Monk, sent from S. Gregory Pope denounced to the Saxon Pagans? In what Faith did S. Parrick, sent from Pope Celestinus instruct the Idolaters of Ireland? doubtless you will confess it was the same Faith, then professed in Rome, and by all the People that obeyed the Pope: now all these professed as Articles of Faith, the Real-Presence in the Eucharist, the Invocation of Angels and Saints, the seven Sacraments, the Sacrifice of the Mass, worship of Images and the like; And aforesaid Saints Fugatious, Damianus, etc. delivered them for such, to the Pagans of both the Nations, they likewise wrought Miracles, for proving the truth of the Religion they taught, and the Pagans seeing those Miracles, believed they were sent from God. They were indeed sent to those Idalaters, as Moses, Elias, and others Prophets to the People of Israel, and as the Apostles to the Gentiles doing wonders In Nomine & Virtute Dei. I observe in this place that the Religion the S S. Fugatious, Damianus, Patrick, and Augustin, preached to the Pagans of these countries, was not the Faith now Professed by sal and the Congregation of the now English Church, ergò the Protestant Authors attesting the verity of the Religion taught by Fugatious and the rest, and confirmed by Miracles, give Testimony against their own Religion, (I mean the Protestant,) My last illation from those Protestant Authors and against their own Religion, and for mine, is that Shall hath cause to fear his own Damnation for having deserted the true Faith, those holy men sent from Rome denounced to the Infidels, Imbraceing a new Religion opposite to the ancient and orthodox. The names of the Protestant Authors, Divines, and Historians, testifying the Conversion of England and Ireland, from Idolatry by the aforesaid Saints sent from Rome. 1. Abbot's pretended Archbishop of Canterbury, that writ against Bellarmin. 2. Bale, pretended Bishop of Ossory in Ireland, reckoned among their learned men, he writ Centurys of the writers of Britain, and said of himself he had read the Histories, and Chronicles almost of all Antiquity. 3. Bilson, pretended Bishop of Winchester, esteemed a learned writer. 4. Caius, Doctor of Physic so well seen in Antiquity, as an Oxonian Orator termed him the Antiquary. 5. Camden, well known for his Description of Britain an excellent Antiquary. 6. Couper, pretended Bishop of Lincoln, and after of Winchester, well known for his Dictionary, and his Chronicle. 7. Dangerous positioner, some say it was D. Banckrofte, pretended Archbishop of Canterbury, others say it was Doctor Sutclife. 8. Fox, most famous amongst Protestants for his acts and monuments of their Martyrs. 9 Fulk, Doctor of Divinity, and a great writer against Catholics. 10. Godwin, a divine Son to Godwin, pretended Bishop of Bath. 11. Holinshed, notorious for his great Chronicle, and mosT earnest against Catholics. 12. Humphrey, Doctor of Divinity, and the Queen's Reader thereof in Oxford. 13. jewel, so famous and known to Protestants, as I need say nothing of him. 14. Reynolds, Doctor of Divinity famous with Protestants. 15. Stow, well known for his Chronicle, and other his writings of Antiquity. 16. Sutelife, Doctor of Divinity, and Dean of Exetor, and a great writer against Catholics. 17. Surveyor, so I call the unnamed Author of the Survey of the pretended holy Discipline. 18. Whitaker, Doctor and Professor of Divinity, and a great writer against Catholics, very famous in the English Church, termed by some, a worthy learned man, by others a Godly learned man. These, and thus esteemed are the Protestant writers that give Testimony of the Conversions of England by Saint Augustin, and other Saints. It is therefore agreed upon by Catholic and Protestant writers, that King Luctus sent to Pope Eleutherius two holy men, Elvanus of Avalonia, and Medwinus, together with these came commissionated from said Pope, two other holy men, Fugatius and Damianus, who baptised the King, and Queen, and those of their Family and many more that embraced the Christian Faith. Authors, Catholic, and Protestant stile these Legates of Pope Eleutherius Prelatos, & Episcopos, for without such Authority, and Character they could not erect. Bishoprics, consecrate Churches dispense Orders and the like; this conversion was made, and the King, and Queen baptised anno Domini 183. to which Conversion agreeth. Fox, Jewel, Godwin, Abbots, Fulk, Whitaker, Sutelife, Reynolds, Couper, Stow, Holinshed, Camden, Bale, and others. Bale, (one that would write nothing to the Credit of Rome if not convinced Bale Cent. 1. cap. 19 by evident Verity) doth attribute this Conversion to Pope Eleutherius, and with him joined in this the Magdeburgenses. Of the Conversion of the Irish Idolaters by Saint Patrick, Saint Prosper that lived at the same time giveth a clear Testimony, and after him, venerable Bede, Marianus Scotus, and others, who affirm alsoe that Saint Patrick died in the year of Christ 491. being 122. years. Paladius was indeed sent to that work before Saint Patrick, but though he Religiously behaved himself, in that divine Function the Glory of Converting the whole Nation from Paganism, was reserved for Saint Patrick, who is therefore jure merito styled Apostle of Ireland. Let us now hear Bale (I pretermit other Protestant Authors that testify the conversion of the Irish Idolaters) confirming the coming of Saint Patrick from the Sea of Rome, and how he gave the light of Faith to the Irish Pagans (the testimony taken from an Enemy, such as Bale against Catholics, is of the greater weight and force against himself) Bale then, who usually called the Pope Antichrist and the beast, and named the Primitive Church of England in the time of its greatest purity, a Carnal Synagogue (as great an enemy to the Pope as he was) speaks of Saint Patrick coming from the Pope thus. Patrick (saith he) surnamed Bale descrip. Britan. Cent. 1. fo. 250. Magonius, who studied Divinity at Rome, sent by Pope Celestinus did preach the Gospel to the Irishmen with incredible fervour of Spirit for forty years together, and did convert them to the sincere Faith of Christ; he was most excellent in Learning and Holiness, and among other Miracles, he did continue in Prayers and Fasting, for forty days, and forty nights; founded many Churches, healed many Sick, delivered many possessed of Devils, and raised to life sixty that were Dead; Thus far Bale. Behold here how john Bale confesseth Saint Patrick was sent by Pope Celistinus, and so sent, he converted the Irishmen to the sincere Faith of Christ; what more can any man say, or more honourably of the Pope, clearly allowing of Authority and power in him to send Doctors and missioners for converting nations to the true Faith? In speaking of Saint Patrick he mentions truly the virtues and duty of Apostles and preachers sent from Rome to enlighten nations, as to fast, and pray, to found Churches, heal the sick and work Miracles: Let Bale himself tell us if the bloody Reformers of the Kirk of Scotland, or himself, Peter Martyr, Buaer, and the rest, at the time of the Innovation they made in England, did any of those holy works, done by Saint Patrick, and such Missioners as were lawfully sent from the holy Sea into the vineyard of our Lord? I dare challenge in this place all the multitudes of those new men repairing (as themselves say) the house of God, to give one Saint Patrick or Saint Augustin that fasted and prayed, healed the sick, and wrought Miracles; I defy Bale to do this with all his studied tomes of centuries, or Fox (esteemed by the Protestants, a most holy, grave, and pious man, and plainly a divine man) with his great and numerous volume of Acts and Monuments of their Ridiculous Martyrs, so Credited in England, as they have been set in divers of their Churches to be read by all; or Calvin the great Patriarch of Geneva with his so adored books of Institutions, or wanton Beza Reforming forsooth the Church of France with legions and troops in set Battles, and besieging the King's goodly Cities, Guarded by two fierce Giants in steel, the Prince of Conué and the Admiral Coligny. As Bale hath testified Saint Patrick's Miracles, so do other Protestants the Miracles of Saint Augustin; Holmshed one of these, saith, King Ethelbert was Holin in dese. Britan. persuaded by the good example of Saint Augustin and his company, and for many Miracles showed, to be baptised. And again he saith page 602. Augustin to prove his opinion good, wrought a Miracle by restoting to sight one of the Saxon nation, that was blind. And Stow acknowledgeth the same in his Chronic. Pag. 66. Protestant Authors do likewise confess Saint Augustin was sent from the Sea of Rome to convert the Saxons, than Pagans. Fox doth affirm this in his Acts and monuments lib. 4. Pag. 172. Holinshed saith, Augustin was sent Helin. in dese. Britan. Lib. 11. Cap. 7. by Gregory to preach to English men the word of God, who were yet blind in Pagan's Superstition. And Camd. in dese. Britan. pa. 104. Camden writeth that Saint Augustin having rooted out the monsters of heathenish superstition engrafting Christ in English-mens minds, with most happy success, converted them to the Faith. Protestant writers do likewise acknowledge that 69. Catholic Arch-Bishops sat upon the Chair of Canterbury. The first Saint Augustin above mentioned (and after him ten Saints more, to wit, S. Laurence, S. Melite, S justus, S. Honorius, S. Theodor, S. Dunstan, S. Anselme, S. Thomas, S. Edmund, S. Elpheg: All these were Canonised Saints and their Memories are in the Roman martyrologue. All these Arch-Bishops were of the Roman Catholic Religion and Communion, all received their Pall and Confirmation from Rome, all were Legates of the holy Sea: One of th●m only, and the last of all but one Thomas Cranmer turned Heretic, of whom we have said much before in pagina 176. 177. 178. the 169. and last of all was the noble, Godly, learned Cardinal The great nobility rare Learning of▪ Card. Poole. Regmall Pool, Consecrated anno 1555. great and departed this Life 1558. the same year and day that Queen Mary died. He was Son to Sir Richard Poor, Cossin-german to King Henry the 8. and of Margaret Countess of Salisbury, Daughter of George Duke of Clarence, and Brother of King Edward the 4. He was (saith Godwin a Protestant) of manifold and excellent parts, not only very learned, which is better known than it needeth many words, but alsoe of such modesty in behaviour, and integrity of Life and Conversation, as he was of all men both loved, and reverenced. He was by the Confession of Ridley in Fox Edit, 1596 pag. 1595. A man worthy of all Humility, Reverence, and Honour, and endued with manifold Graces of Learning and Virtue. But Bale according his wicked bitter Spirit speaks ill of this noble Cardinal, and saith: He was a Cardinal Soldier of Antichrist, not to be Bale Cent. 8. cap. 100 commended for any Virtue by the Servants of God. And saith further of this excellent Ornament of the English Nation: That he was a horrible Beast, a rooter out of the truth of the Gospel, a most wicked Traitor to his Country, and prayeth God to confound him. The Protestant writers do alsoe agree with the Catholic Authors, about the number of Kings Roman Catholics: there were of Monarches of all England 53. Egbert was the first Monarch of all England; William the Conqueror was the 33 'th, the last, Queen Marry, and with her Wellaway, an Eclipse came upon the holy Catholic Church in England. Besides those absolute Monarches, there were 70. and odd of the smalller Kings Catholics, when England was divided into seven Kingdoms. Behold sal the happy Continuation of the Catholic Faith in England in the Succession of 53. absolute Monarches of that Land: many of them have been of the most valiant, victorious, glorious, and holy Kings of Christendom. Of the smalller Kings have been ten Saints, and 14. that forsaking their kingdoms became Monks to live in Mortification and solitude for gaining the Kingdom of heaven, or that went in Pilgrimage to Rome, there were alsoe 13. Queen's Nuns. You must then Shall confess there was a holy Church and Kingdom in England in those Catholic Time's, wherein the Church of England was called Ecclesia Primogenita▪ Because Lucius, King of that Land, was the first Christian King. Will you dare then tell us (as you have preached in Dublin) that Idolatry, Impiety, and Tyranny, dominered in the Church of Rome, (to whom the English then obeyed with all Veneration) in those days of Joy and Sanctity? What kind of Church is now in England (whereof you are a new member and burning zealot) I am not willing to write, let others tell you, who can easily inform you, that the number of your Protestant Arch-Bishops were few, and no way famous, you had no Arondells among them, nor Pools, no men either of Sanctity, or any great Talents or Learning. The Protestant Monarches are alsoe easily numbered, they were but five in all: Edward the sixth a child, a weak head to govern a Church; Queen Elizabeth a monstrous head upon your new English Church, no Histories or annals will ever tell you of a woman; that in any land or Nation headed a Church in Spiritualibus before this jesabel: the third was King james a learned and wise Prince; After him Charles the first a just and chaste King murdered by perfidious Rebels, his head being taken away from ●his Body upon a Scaffold in the View of the World, Coram Sole, and before his own Palace door by the hand of an infamous Hangman: The fift is King Charles the second now Reigning whom God long preserve (I am certain Catholics will never do him harm, undertake you Shall if you can, for the Protestants who destroyed his Father, God of his goodness grant him the greatest blessing, that can befall him to, Embrace the Roman Catholic Faith, the Religion of so many virtuous, noble, and invincible Kings his Ancestors. The fift Advertisement. I offer here certain learned Catholic Authors to be perused by sal; likely they came not all of them in his way. Shall, let me for our ancient Amity entreat you to read Attento Animo the ensuing Books, (Comede precor Volumina ista) you will find in them, I promise you, great Learning, strong Arguments, sound Verity, sublime Conceits, and great Variety of Matters; but prepare your mind well for reading them profitably, and beg humbly of God to send you from heaven Light and Fire; Light to disperse the Clouds of Darkness your Soul's wrapped in, and Fire to inflame your frozen Affection. Cry unto God with holy David; Cor mundum crea in me Deus, & Spiritum rectum innova inviceribus meis. The first Author. THe prudential Balance of Religion, an excellent work, printed anno Dom. 1609. Second Author. THe Christian Manna, or a Treatise of the most Blessed Sacrament of the Eucharist, written by a Catholic Divine through Occasion of Monsieur Causabons' Epistle to Cardinal Peron, printed Anno Dom. 1613. Third Author. CAlvinoturcismus, composed by that famous man Mr. Reynolds, once agreat Preacher of the Protestant Church, and sharp Disputant, a fellow in one of the Oxford Colleges, it is one of the rarest and most learned Books ever saw light of that kind: the argument of the work is by way of Parallel, to compare the Religion of a Calvinist and that of a Turk. This man Reading the sleights, Shuffle, Lies, Falsifications and corruptions, of Mr. jewel pretended Bishop of Salisbury (one of the falsest men, that ever set pen to Paper.) forsook the Protestant Religion, saying it could not be a saving and true Religion, that used Falsifications, and sleights for a support of keeping it up; he went in the year of jubily to Rome and submitted himself with his writings and works, to the judges of th'Inquisition, who received with all joy so precious a man; Father Persons the jesuit accompanied him, came afterward to France, there lived a holy life, and there died a happy Death. 4 ' th' Author. THe Legacy of Doctor King, Bishop of London, or his Motives for his change of Religion, written by himself, and delivered over to a Friend in his lifetyme. A most rational moving piece, printed Anno 1622. 5 ' th' Author. THree Conversions of England penned by the very virtuous Father Persons, one of the best works ever was set out in English. All in this Book is strong: here you will find jewel and Fox two pillars of the English Church tottering and cast down, and bruesed like a Dagon. Both are evidently convinced to have been the most infamous Liars ', Shuflers, and Falsificators that ever lived of the English Nation, or (I think) of any other. 6 ' th' Author. A Search made into Matters of Religion by Francis Walsingam, Deakon of the Protestant Church, before his change to Catholic Religion; a Book full of prudent Observations, printed (Permissu Superiorum) Anno 1609. 7 ' th' Author. REdargutio Scismatis Anglicani ', Authore Alexandro White, a Confutation of the XXXIX. Articles of the Confession of England. See above pag. 13. 14. 15. Printed at Louvain, Anno 1661. 8 ' th' Author. PRotestancy without principles, or Sectaryes unhappy fall from infallibility to Fancy, laid forth in four Discourses by E. W. printed at Antwerp, by Michael Cnobbaert, 1668. This Author shows plainly to the Eye, Protestant Religion sinking down for want of Principles, as a House laid upon a very weak Foundation; 'tis one of the most learned pieces of this kind, and convincing that I ever handled. There is another Book of the same Author, entitled: The Infallibility of the Roman Catholic Church and her Miracles defended against Doctor Stillingfleets Cavils, etc. printed at Antwerp, 1674. An excellent work, the Preface thereof is a Pearl. Shall I pray you read with Attention these two Books, if you are able, you have some kind of Obligation to answer the last, having denied Infallibility to the Roman Catholic Church. I think you will find this E. W. hath read as much as you have done, if not somewhat more, and that he is a subtle School-man, I have reason to know what▪ mettle is in the man, and partly what in you. 9 ' th' Author. A Book that lately came out, styled a Treatise of Religion and Government: the Argument (which is learnedly handled) whether Protestancy be less dangerous to the soul, or more advantageous to the state, than the Roman Catholic Religion. The conclusion, that Piety, and Policy are mistaken, in Promoting Protestancy, and Persecuting Popery by penal, and Sanguinary statutes. This man gives a perfect Anatomy of the English Church, shows clearly to the eye the Falsifications, juggle, Corruptions, Shufling, absurd lies, and artifices of Protestant writers, and Doctors. He expounds briefly, and sound, the XXXIX. Articles of your English Creed, and Confession, and declares them to be Pernicious. Finally he doth as it were demonstrat the Church of England to be without Sacraments, Priest and Sacrifice, and consequently no Church, and where there is no Church, there is no true Religion. This Book is not Easily had, but I am ready to furnish you with one, you will find I assure you the discourse learned and worth your reading. sixth Advertisement. 3. Weighty Points offered to be considered by Sall. MOre than twenty years ago, I lighted upon a Book written by a learned Protestant in the days of the Usurper, called the Christian Moderator, wherein he showed a great kindness and tenderness of hart toward us Catholics then much afflicted, he spoke much good of us, and said we were a People of a tender Conscience, shy in taking oaths, but Religious Observers of them once taken, he maintained our Religion was not inconsistent with Obedience to the Prince and Magistrate, and that the far greater part of us, were commendable in our manners, and Conversation, and honest in our deal, he wiped away an envious Calumny objected to us, to wit, that we held as a constant Doctrine in our Schools, and Practices in our Proceed, Fidem non esse servandam Hereticis; which he showed to be most false out of Catholic Authors, especially out of Paulus Layman a jesuit. He likewise endeavoured to persuade by good Arguments, that Persecution of Religion was not lawful, nor could be warranted by the Law of God, Law of Nature, nor the ancient Laws of the Land. Among many good things this Author said, I took special Notice of three remarkable Points, which I will express the best I can in my own words, having not his Book at hand. Primum Punctum. He said it was observed, that Roman Catholics, who turned Protestants, commonly became worse livers than before, great libertins, dissolute in their manners, and careless of Salvation, especially Priests and Religious men, who breaking their Vows, took Wives and wenshes, and ever after lived in Sensuality and Sinn, without all shame, and fear of God, giving Scandal to all kind of men, and that many of them came to an Obduration of hart, and died in Despair. I will give you here a true and lamentable Narration of two fearful Examples in this kind of two Apostatas Priests, that married and had Children, whom I knew very well. One of them having studied in the University of Salama●●a, was made Priest in Spain, had a rich Benefice in those parts I lived in, but was borne in the Province of sal, he was sufficiently learned, and audacious in the highest degree, and had sometimes preached before the State in Dubblin as lately Shall hath done. In his Conversation he was a mere Publican, and most vain, lying, vapering, insolent debaust, and Drunkenest Companion that was known in those parts. As soon as the Rebellion began in England he bid a Deiu to his Loyalty, went to England, and stuck to those then in Rebellion, thinking thereby to make a great Fortune, came over with Crumwell, and was a mere scourge, and plague to the Catholic Clergy, bringing Soldiers and wicked men to the Houses of all the Priests, he knew: Infine he died of the plague in a Ditch deserted of all of both Religions crying (as they say) for a Priest, but found none. The other was a homebred man native of our own parts, unlearned but witty, he had been in the Order of Priesthood when he died 70. years, (they said he was a Queen Mary Priest.) I came to him upon his dying-bed in November 1639. and did my best to bring him to a true belief, and used to that effect, obliging terms as I conceived, I earnestly desired him to make a sound Act of Contrition and confess his sins penitently for reconciling himself to God, I told him he was not taken for an Heretic, but for one that wilfully went out of the Church, and forsook his Master, (not for fear as Peter did) but to live with a woman in Lust and Sacrilege, and to enjoy the pleasures, and commodities of the World; notwithstanding all this, I told him I would engage my Soul under God for his Salvation, if he would then turn to God and true Faith with a true Repentance for his sins, and have hearty Contrition: I prayed him to think on the good thief, that lived wickedly until his last Hour, and yet when he said, even then, with repentance and love: Domine memento mei dum veneris in Regnum tuum, he heard that comfortable voice of merciful jesus, Hodie mecum eris in Paradiso. I did all I was able to do, and wept bitter tears to see if I could gain this Soul, and pierce his stony hart, but all in Vain, for he gave me no good answer, but very hard words, and called me Hypocrite and what not; his words did not trouble me, but the despairing state of the man's Soul gave me great Affliction of mind. At length I told him in severe words, that I would arise against him in the day of judgement to give Testimony of his rejecting God's Grace offered him at that time for saving his Soul; what was the end of my sincere Exhortation, Prayers, and Tears? the man roaring out and speaking impious words, turned his face to the Wale, and even in that Instant lost his wits. God knows with how sad a hart I parted from him; one of his Daughters, a Catholic that lived with him, came to me weeping, and crying: O Reverend Father, what of my Father, will he come of? I have seen him (said she) often saying his Canonical Hours, and did use to hid his Breviary in a secret place, I replied, your Father hath wilfully violated his holy Vows, he hath lived in Sin and Sacrilege above 64. years, he hath deserted God and all Godliness, and God hath (I may well fear it) abandoned him in this time of his departure out of the world. The miserable man died within some Hours after sencless, and this was his end. Think well sal if it is not your neare concern to consider seriously and deeply of the evil end of these two wicked Apostatas. Secundum Punctum. THis Author further said it was observed that Protestants who embraced the Catholic Faith, made change of lives and manners for the better, that they mortified their bodies, Fasted and Prayed, were meek, humble, continent, and charitable, especially those, that took Priesthood became rare examples of Piety, and all kind of Virtue, and so lived in the fear of God, and in so great Charity toward all men, that Catholics took great Joy and delight in their Conversation, and glorified God in their Conversion, and Protestants in their change, confessed they had cause of Admiration. Tertium Punctum. THe Author said alsoe he had heard of some Protestants, that dying, demanded a▪ Catholic Priest to help them to die in the Roman Catholic Faith. But he never understood of any that lived Catholics, who dying, called for a Protestant Minister to help them die and make a happy end in the Protestant Religion. sal, though you are a Learned man (for such I take you to be) and have read much and taught Divinity for so many years, I do not think you shall make any loss of time in pondering duly these three grave points, and observations of this Protestant learned Author. The seventh and last Advertisement. OLIM POSSIDEO, PRIOR POSSIDEO. The Roman Catholics strong defence against the Claim of all kind of Heretics and their Attempts. I Shall borrow much of what will be said in this Advertisement out of the Author of PROTESTANCY WITHOUT PRINCIPELS, etc. The strong Arguments of that learned man shall serve for a Wale and Rampart to this my little Treatise: from men of my decaying age, high and great things can not be expected, we must then have them from our Neightours; to him it will be some honour, that I make use of his Learning and discourse, and to me no kind of disgrace, both of us aiming at the same mark or Butt, (the pure Glory of God) Quia ambo predicamus Christum Crucifixum. Prime Cor. cap. 1. Nor have we been at any time esteemed by those, that know us, men gaping after wind and Vanity. Now to my purpose. 1 Before all I would have my Reader suppose (as realy he should) that Luther, and his Associates, once Roman Catholics, separated themselves from the Communion of the ancient Church, which gave them Baptism about the year 1517. 2. It is as evident that the Protestants of England, following Luther and his Sectaryes, uphold still, and stiffly defend, that actual Separation as a Necessary Lawful fact and well done. 3. It is no less clear that as Luther, when he first began his Revolt from the Church, stood all alone without joining himself with any visible Society of Christians, so it is now as manifest, that our Protestants to this day, stand alsoe as a Solitary Society alone, owning no Fellowship, Union, or Communication, of Liturgies, Rites, or Sacraments with any Church through the Universal World; they forsake Catholics, they forsake Grecians, Arme●ians, Abyssins', Arians, Nestori●ns, Ruthemans, Socinians, and all the rest of Christians; wherefore, if ever Schism was in the World, or can be possibly conceived, Protestants are most evidently guilty of a formal Separation from all other Christian Churches, and consequently are formal Separators, or in plain terms schismatics. I pray did not Cromwell and his bands run into a Rebellion? why so? because with those, that followed him, he shaked of all Obedience to the King, and to the Laws of the Land, he contemned the Government, and made himself and his party, a Body by themselves, a Body apart, and though he gained all the Cittys, and Towns, enslaved Freemen, and acted the worst Treason Imaginable, by putting to death his Leage-Lord and Sovereign, no man for all this can affirm that this great power he had, and so many years enjoyed, exempted him from of the Title of a Traitor; actually in Rebellion: Unlawful power, and violence; cannot justify Rebellion and Treason. This is our very case. England, all the World knows, once owned the Pope of Rome, not only for the first Patriarch, but alsoe supreme head of the Universal▪ Church; It admitted of this Church's Discipline and Law, and yielded Obedience to it: It communicated with the Roman Church, as well in points of Faith, as in the use of Rites, Liturgies, and Sacraments, yet for all this, they have shaken of all Obedience to the Church of Rome: and if this be not a wilful formal Separation of their part let any man judge. And after all this, they are so bold and impudent, as to say the Schism Lies of our part for having given them the Occasion of Separation; but they do not point out the time and errors they say crept into our Church: Is not this a pleasant Jest, first openly to Rebel, and then without any other proof, but their own prooflesse word, tacitly to suppose, they had great Reason for their Rebellion; and to accuse so vast a Society of ancient Christians as we are, and know not why; to condemn us of Errors, and know not wherefore, and this before no other Tribunal, but themselves, who were the Rebels. This indeed savours so strongly of sauciness and self-conceited pride that the very method held in the Condemnation, makes all to look upon it as naught, illegal, and contemptible. This kind of Proceeding of Protestants makes it most evident, that this actual breach with Rome, this Rupture, this Rent, this Rebellion, this divorce, from the ancient Church, this formal Schism, (let Protestants cover it with the smoothest words they please) is as clear on their side, as the Sun shining at noonday: like dirt it lies at their doors, and they will never be able to wipe it away. They say often, and over, and over that we erred, and gave them the Occasion of Separation, but proving nothing, nor showing the cause we have given of such Separation, they say nothing; do they think their Assertion or saying that we have erred, can be proofs strong enough against us, or any thing like a Satisfactory reason in this matter between us, their saying being no received Principle? Certainly the humour of Protestant W●iters and Disputers is strange: they chief abuse themselves in finding fault, and carping at Catholic Religion, whilst they speak least of that which most concerns them, that is positively to prove, that Protestancy ought to be owned, as Christ's true and Orthodox Religion; this they wholly Wave, and Protestants prove no● their own Religion. the reason is, because an improbability cannot be proved. For confirming what I say, hear what the Author of PROTESTANCT WITHOUT PRINCIPLES, etc. speaks. Pray you (saith he) tell me, did you ever yet hear from a Protestant That Author pa. 430 & 431 any thing like a convincing Principle, when he goes about to prove two Sacraments, and no more, or that Faith only justifyes without Charity, or (to be brief) that Protestancy ought to be valued of, as the only Pure and Orthodox Religion of Christianity? No: these points they either pass over in silence, or so slightly handle them, that they seem afraid to meddle with such difficultyes, what do they therefore? Their whole strain is to find fault. This in the Papist Religion is not right; that is not well proved, a third thing pleaseth not, here we have a novelty introduced, there is a ceremony blamable etc. then a jere follows in handsome language, and their work is done. In the mean time, the main point in controversy (which is to prove that Protestancy ought to be owned as a true and Orthodox Religion,) is no more touched on, then if it were not in being. This same Author says else where. I realy perceive, a strange humour The Author pa. 320 & 321 in our Protestant writers. You have their Books ('tis true difficulties now and then hinted at, words multiplied, much talk in general, intricate discourses carried in darkness, (and this to amuse a vulgar reader) weak conjectures enough, now drawn from this, now from that Evidenced Authority: Margins charged with Greek and Latin, and they must be thought learned Margins. But after all you see the main difficulty's waved, you find nothing proved, nothing clearly reduced to any other owned Principle but their own proofless word, and bare assertion, in so much, as I am apt to believe (if I think amiss God forgive me) all that Protestants aim at in their polemical writings, is only to keep up talk in the world, and Glory when they have the last word in a Controversy, whether a proved word or Noah, it Imports not, so it may be proved they answer it. Is it not a remarkable thing? that Protestants, notwithstanding they do not, nor cannot defend their own Religion, and notwithstanding they are wilful, and wrongful in their Separation from the Roman Church, (an open: Schism) and notwithstanding a lawful Succession in our Church from th' Apostles times, and a quiet Possession of truth with it, by Virtue of an immemorial Tradition, yet our Adversaries the Protestants tell us the Obligation of proving lies upon us; of proving what for Godsake? That our Possession is lawful: Quo jure came they to question this? they being Actors how come they to put the proof upon us, contrary to the Custom of all Benches of Justice, contrary to that known Rule of the Law: Actore nihil probante reus absoluitur, If they would ever acknowledge any indifferent judge or umpire between us, (which they are never like to admit of, assuming to themselves the Office of Accuser, wittness, and Judge) he would compel them to the proof▪ we are no way bound thereunto, we only stand upon our own defence and guard, we only say: OLIM POSSIDEO, PRIOR POSSIDEO; that irrefragable Rule of the Law is for us: Qui prior est tempore, Regula juris 24. in sexto. prior est I●re: Ratio huius regulae est, quod jus acquisitum alteri, invito auferri non potest: That is The reason of that rule is, that reason acquired to any one, cannot be taken from him against his will. We have been above a thousand and more years in possession, before the world heard any thing of Luther and his knot of schismatical companions, are not we then Priores tempore? but they will perhaps tell us, they have prescribed against us by holding our Churches, Benefices, and all power and juridiction in England for a hundred years and more; to this we reply, that violence gives no ground to Prescription: we allege that undeniable rule of the law: Possessor male fidei Regula juris. 2 in sext● ullo tempore non Prescribit: that is a possessor of evil Faith or conscience can never prescribe (mala fides here is mala Conscientia) and doth cut of quite all title they can make to Prescription. It is manifest to the world, all they have of ours, they have against Conscience, and so their crime in holding that by force, which by justice is ours, is the more grivous, and the longer they detayn them, the greater is their sin; Cum tanto sint graviora peccata, (as the Text of the Law says) quanto diutius infaelicem animam detinent alligatam. We Catholics (I repeat it again) can say to Protestants, that we are no way obliged to prove our Church is the true Church, and our Keligion the true Religion (though we can evidently prove both) It is enough to tell the Protestants, the Roman Catholic Church whilst evidences comes not against it, stands firm upon its ancient right of Possession, OLIM POSSIDEO, PRIOR POSSIDEO. This long and lawful Possession proves the Church Orthodox, and frees us from all Obligation of disputing, the reason above hinted is, that the Protestants Protestants because Aggressors are obliged to prove their charge and claim. are the Actors, and Aggressors, and therefore it's their task to prove, ours only to defend which is easy; If you mark how strangely in vain they make their attempts against us, observe it. After our Church, had stood a thousand years and more in the quiet Possession of truth, they accuse it of Error: After, so many thousands of learned and virtuous men, that lived holily, and died happily in it; ye, and had eyes as quick, judgements as profound, and wills as good to find out these Errors (had any been) as the best of Sectaries, yet found none; they, forsooth, espy them: After this Church had its Purity The Churchss Purity and Innocency and Innocency signed and sealed by the blood of innumerable Martyrs evidenced by undoubted Miracles, manifested by so many glorious Conversions wrought on Aliens, drawn to Christ, and finally demonstratively proved by all these illustrious marks of truth; whereof we treated above, our Protestants rise up, and Calumniate this great Society of Christians, lay the foul Aspersion of Heresy on it. Are not they, think you, as Actors, obliged in justice to make their charge good against us by evident proofs? And are not we exempted from all farther Obligation Proved by a long Possession. of pleading, then only to stand upon our ancient, blameless, and quiet Possession? Believe it. This OLIM POSSIDEO, PRIOR POSSIDEO, is warrant sufficient, and our Wall of defence against such weak Aggressors: And yet we strengthen our hold with Canon proof (it is evident reason alsoe) And evident reason alsoe. Nemo praesumitur malus nisi probetur: No Man, upon vain presumption, aught to be accounted naught, unless reason prove him a delmquent. For Example. Give me a loyal Subject that hath done wonders and great service for his Prince; that hath An Instance. enlarged his Kingdom, gained him Friends, defeated his Enemies, and yet is struggling, to do him more Service; Whose repute was never stained, nor fame blemished, etc. Suppose now: That a small knot of unknown men should offer at some small or inconsiderable proofs. And with these endeavour to impeach him of treason, would not the Prince, think you, either require evidences to be brought in against so worthy a subject, or reject these Accusers as unworthy of credit? yes most assuredly. This is our case (though no Instance, taken from private men, can parallel the fidelity of the Church towards Christ) the Roman Catholic Church The Church evidently hath proved her fidelity to Christ. (I speak of no other, for there is none) hath faithfully done great Service for the King of Kings Christ jesus, it hath dilated his empire far and near, it hath defeated his Enemy's (perfidious heathens) gained him Friends, and innumerable Servants. It yet struggles (Maugre all attempts against it) to promote his honour, and gain him more. It has been of an unspotted same, Hither toe of unspotted and accounted pure without blemish, till now at last a small inconsiderable knot of Protestants Impeach it of Treason, and make it a Rebel against the King, whom fame before Sectaries Impeachment. it hath served so long and faithfully, What then, doth our Lord jesus and all justice too, require of these Accusers but Evidence? Yes, and (if possible) more than Evidente is Necessary, to make their charge good against this Church. It hath evident proof enough of its fidelitity, justice in this charge requires evidence not unproved Cavils. by its faithful long Service, by its hitherto irreprehensible Purity, allowed for a thousand years and upwards, and therefore cannot be supposed a delinquent upon mere Cavils, or for things which look like proofs, but when examined, are no sooner weighed, then cast away as weightless. For all this we Catholics find it no hard matter to prove the Roman Catholic Church, the only true Orthodox Church, out of which there is no Salvation, and to prove this by an undubitable Principle, which cannot be shaken, even this short Argument will do it. Christ jesus founded a Catholic Church which (as he promiseth) should never fail, Et por●ae inseri non praenalebunt adversus eam. And therefore Math. cap. 16. could never be forsaken by him: Take the reason, for no Monarch, that lays the foundation of a kingdom, and obliges himself to take care of it, can without injustice abandon it, unless a contrary power, or great negligence deprive him of his right: none can be more powerful than Christ, and I hope those Protestants of the English Church will not make him guilty of negligence or Injustice: ergò he still defends the militant Church (a most dear Kingdom) which he established with his own blood. Take this other Argument. A Church which hath converted whole Author of Protestancy without Principles &c pa. 409 Kingdoms, and Nations from infidelity to Christ, by working Miracles, casting out of Devils, great austerity of life, and efficacy of Doctrine evident and convincing Arguments of truth, and drawn innumerable Souls from a tepid life to penance and mortification, from the contents of the world to a contempt of it, from self-love to a perfect self-abnegation, must either be deservedly named the true Church of Christ, or, else the Apostolical Church, was not: the Church of Rome only, hath, by the assistance of God done those wonders; therefore it is the true Church, or there was never any true upon earth. Deny these Conversations made by our Catholic Society, and you deny what is most evident; grant them, and you subscribe to Popery: Ergò This Learned Author after several Arguments and considerations makes the ensuing inferences. The Roman Catholic Church was once the true Church, (Sectarys confess it) once it was built on Christ, once it taught Christian verityes without error, once it was owned by Christians for Christ's School, once it evangelized the word of God purly, Therefore if God be yet as favourable unto Souls, as he was anciently, if he subtract not means from us Necessary to salvation, if his gifts be unchangeable, if his intention of settling truth for ever amongst Christians altar not, if he blessed his own Society as well with truth, as with the consolation of Grace; this Catholic Roman Church, and no other, once true, was, is, and shall ever be so, for the future, Ecclesia invicta res est, (they are known words of agreat Doctor) etsi Infernus ips● Commoveatar. The Church is Invincible and continues the same, although hell itself be moved, and struggle against it. Those Inferrences of this able Devine, are strong and unanswerable. The same Author, hints at some Faults of Sectaries. Faults, and failings of Sectaryes in writing controversyes: These are his words pag. 434. first besides their corruptions, and self conceited glosses whereof there is no end, you have in the first place gross mistakes. 2. Pretty leers (harmless) things) for they hurt no body, and give the Printer work. 3. No little Ignorance. 4. Mere Suppositions for proofs. 5. Much unsincere dealing, when they slightly handle Controversyes, and sly disemble such proofs, as make for our Catholic Verityes. The last defect (but this is both remediless, and transcendent) they never bring Assertions to Principles, nor give us weight for weight, I mean Authority answerable to our Authorityes in any one debated question. With what is said this Advertisement is ended, my end therein being the Conversion of sal a poor sinner and straying sheep, which must be effected, and done by the great Pastor jesus, and therefore I humbly beg of him, vadat ad illam (Ovem) quae perirat donec inveniat ●am. That his own holy name may be glorified on Earth and in heaven by bringing backagaine to his Flock poor strayed Sall. XXIV. and last CHAPTER. Containing a fervent Exhortation to straying sal for a timely returning to his holy Mother the Roman Catholic Church, that there may be joy in heaven upon a sinner doing Pennace. To Bishops and all Pastors of God's Flock, whose charge is to take little Foxes, (Heretics perverting Souls.) The Holy Ghost speaks in this Language. Catch us the little Foxes that destroy the Cant. cap. 2. vineyards. By this care of good Pastors the tneevery of those little Foxes will be prevented, and the wasting of the vineyard avoided. sal, owneing a Pastoral Office and care I have taken some pains in hunting after you a little Fox, (an old man, and a young Heretic) and as I conceive: Divina te parvam vulpem in opere nefario, nempe vineam Christ Electam, speciosam, florentem, vineam Saboath Sanctis divi Patricii moribus, stupendisque caels prodigtis in terra Hybermae feliciter plantatam, scelestè demolientem caepi. Shall it may be said to your eternal infamy, that after your fall you have Employed a violent burning zeal to infect your kindred and friends, with the plague of Heresy, that infected yourself: Non vis Miser perire soul, sed ut al● tecum pereant vehementer niteris, but I hope God in his mercy will preserve those Souls from the cup of Poison you would make them drink of, for this your endeavour and attempt your name is become odious to all that hear of you. O deplorable change from the man I have known you piously given, (as all Judged of you) an obedient child of the Sea of Rome, and a good member of your order; likely you will guess, who I am that writ these senlible complaining lines, a person that loved you for your amiable nature, unoffensive conversation and commendable talents, and you alsoe seemed to love and est●em me in a high measure. Did you not to preserve our ancient amity, writ unto me a letter full of aftection and kindness, wherein you let me know of the great esteem you were with the Protestant Archbishop? (O I than little dreamed he could have had the power of perverting you, or you so wicked a mind as to be perverted by him) to that letter I returned a loving and hearty answer, and at the same time feriously recommended a virtuous and afflicted lady of my acquaintance matched in your county of Tipperary, and by a special letter commanded her to be guided by you in all, assuring her she would find you a virtuous learned, and friendly person: But Shall dear sal, you have betraved my trust, and alas betrayed your own Soul for eternity, unless you recant in tyme. In parting from the Roman Communion you have not regarded Saint Ambroses Devine and weighty council. To wit: Magni periculires est, si post Prophetarum oracula, post Apostalorum testimonia, post martyrum vulnera, veterem sidem quasi novellam discutere presumas. It is a business of great danger, if after the oracles of Prophets, the Testimony of Apostles, and the wounds of Martyrs you presume to examine and discuss the ancient settled Faith as if it were a new Religion; these Arguments the Saint speaks of, testify a true Orthodox Religion; these Arguments do satisfy all good Catholics, learned, and unlearned, young and old, that they are in the right way and beleese, to these Arguments all good Christians adhere, no way presuming to dispute or to doubt in the least of the force and verity of them, with these Testimonies, oracles, and Arguments, all of the Communion of Rome stand firm and constant in the ancient Faith: Shall you have taken a different way, a way apart, your presumption misled you, the crafty Serpent that tempted Eve and much commended the forbidden fruit, saying: What day soever you shall eat (of the Genes. Cap. 3. forbidden fruit) your eyes shall be opened: and you shall be as Goas knowing good and evil: The same Serpent enticed you to a curiosity of disputing of the truth and Sanctity of the ancient Faith and tempted you so fare that he made you seek for truth where it was not to be found, and to desert the Church wherein it was, is, and ever shall be to the world's end: your curious Ambition displeased God, and he has confounded your presumption and pride. Have you forgotten to have read in S Paul, (God speaking to proud 1 Cor. Cap. 1. high wits:) Perdam Saptentiam Sapientum, & prudentiam prudentum reprobabo. That is: I will destroy the Wisdom of the Wise, and the Prudence of the Prudent I will reject. Did not S. Paul himself writing to the Corinthians say: I judged not myself 1 Cor. Cap. 2. to know any thing among you, but jesus Christ and him crucisyed: and I was with you in infirmity, and in fear, and much trembling. sal had you remained in your Order mortified (that is to know jesus Christ crucified) had you stayed in fear and trembling with your Brothers, (as great wits and Divines as you have done,) all had been safe with you, all had gone well, but presumption carried you further, forsooth you must examine the ancient Faith with Speculations and Subtilityes, and so have miserably fall'n, God of his mercy give you Grace to rise again. But sal are not you greatly troubled Just praise of the Society of jesus. and disturbed in your Soul for deserting the order of the Society of jesus, a precious and sacred School of learning and virtue in God's Church, an order renowned over all the world, for the great things they have done to God's Glory, not only in countries insected with Heresy in Europe, but alsoe for giving the light of Faith to millions of Idolaters in japonia, and other Kingdoms of the Indies, their memorable labours (no man can deny this truth) have carried the name of Christ to the new world, and dilated holy Religion and the bounds of the Church to the furthest ends of the earth; they have pulled down Idols, and lifted up the Standart of the Cross in place of them: Shall the Church you have betaken yourself to, hath done none of these Godly things, and they, and all sort of Heretics hate the Society above all Orders, and do enviously sting them in all their Books, and writings; come, say all Heretics, let us strick the Society of jesus with our Hiero. cap. 11. tongue, let us obscure the Glory of that people: Let me speak without offence, or derogating to any other order, (I love from my hart, and honour all Religious orders in the house of God) that the Society may be termed for virtue, the salt of the earth, and for Learning, the light of the world: A person of eminent dignity in the Church (he lives as yet) defending the innocency and good fame of the Society in a certain point against a virulent Calumny, cast upon them concluded his discourse thus. Desine tandem maledice persequi ordinem Societatis jesu, putidisque Calumniis impetere, ordinem Deo Sacrum; regibus fidum; ●o●bus integrum; Litteris Florentem; Doctis Charum; Ecclesiae utilem; orbi Christiano Necessarium: contra hoc genus hominum Innocentiae Clypeo tectum in vanum murmur●t tua invidia; contra hos pugnans Langues tanquam apis sine aculeo. That is: Detractor leave of persecuting the Society of jesus. and raising filthy Calumnies against an Order dedicated to God; Loyal to Kings, entire in their ways, flourishing in Learning, dear to the Learned, useful to the Church, Necessary to the World: in vain does your envy murmur against this kind of people that are protected with the Buckler of Innocency you labour in vain against them like an idle drone. Another writer says much more (Sylvester Maurelius in Lib. 5. Oceani Religionum) in this Language. Quid de iis dicam, qui pro fide● Christianae defension, sanaque Doctrina Sanguinem largè profuderunt, tinxerunt Oceanum, littora camposque rigarunt, patibula & tribunalia made fecerunt contemptis tortoribus, lanienis, atque ipso Tartaro; & jam fulgent in Caelo prae rutilis adamantibus, & velut stellae resplendent. That is: What shall I say of those, who for defence of Christian Faith and true Doctrine have copiously shed their Blood, have died both the Sea, and shore, and embrued fields, sprinkled gibbetts and tribunals, contemning Torments, and Torments, and even hell itself, and now glister in heaven more than the choicest Diamonds and shine like stars. Shall you have left this learned and glorious Order, and they Christianly lament the same, more for your misfortune, then for the loss they have had▪ by your departure; they may say plainly you were not of them, though you lived among them; and they will say well, for had you been of them, you had stayed with them in Obedience, working your Salvation in trembling and fear: they are no way troubled for the speeches of some, imputing your departure as a stain to the Order, which is an objection without all ground, and they answer to all this vain kind of talk, (and justly) saying that judas went out of a holier Order, and from a higher dignity than theirs, and yet his going out was no stain to the Apostles: judas his Impiety followed, him but left the College of th' Apostles pure and holy: even so Shall your impiety goes along with you, and the Society remains unspotted in its Virtue and Reputation. Pro dolour Shall you are gone away from us, & notus est jam non tantum Patriae tuae sed etiam exteris regionibus, Diabolt de te Triumphus; quid tandem in his angust● is consilii quid remedn? That is: And now the Devil's Triumph over you is not only known at home, but abroad alsoe in foreign Countries, but what counsel or remedy can be given in such a miserable Condition? Your returning from Babylon (where you live) to Jerusalem will be your only remedy; come then home Shall, come home Prodigal Child, thy Father is waiting for thee, and will receive thee with mercy: do but say penitently Surgam & though ad Patrem, and the way is clear for you. Hear sal a voice from heaven saying: Come out of her Apoc. cap. 14 (Babylon) that you be not partaker of her sins, and that you receive not of her plagues. We Catholics pray for God's people that are in Babylon suffering (even now) heavy persecution, and we alsoe pray for the people of Babylon, that persecute them, that they may become God's people, and that by their conversion Babylon may fale, and Christ have his Kingdom where Satan now reigns; which will be, when true, pure, Orthodox Religion shall prevail in those three Kingdoms, that were one day Catholic, full of Saints and holy men. Shall your stay in Babylon is dangerous, and you know there is no dallying with Serpents; if you fale deeply in love with honours, preferments, and other glorious Miseries of the Babylon you now dwell in, if a woman lay hold of you (and why may not this happen, seeing you walk with those Rabbins that teach Priests may marry, and are bound to marry, and did the like themselves) there will be after no hope of recovery. Think therefore of coming of in time: Ne peccatum tuum sensim sine sensu transeat in consuetudinem & obdurationem. That is: Lest your sin insensibly become an obdurate Custom. For it was wisely said: Desinet esse locus remedio, ubi quae fuerunt vitia mores fiunt. That no remedy will take place when vices become Customs. You ought therefore to fear extremely that delay of your Conversion, for Custom of sinning will give Satan an absolute victory over you. Give therefore ear dear Soul to Saint Augustin, who was a great sinner, but a greater penitent) Noah man can better preach in this kind, his weighty words are these: Omne peccatum consuetudine vilescit, & fit homini quasi nullum sit, obduruit, jam dolorem perdidit, & valde putre est, nec dolet, quod non dolet, non pro sano habendum, sed pro mortuo computandum est; quando aliquid pungitur, & dolet, aut sanumest, aut in illo spes aliquae Sanitatis est; quando autem tangitur, pungitur, calcatur, nec dolet pro mortuo habendum est, & praescindendum. That is: All sin by Custom is less regarded and at last seems none when a thing grows hard, loses all feeling, becomes putrified, and has no sense of its insensibility 'tis not to be reputed sound but dead; when a thing is pricked and feels pain, it is either whole, or at least there is hopes of health, but when it is touched, pricked, bruised, and feels not, 'tis dead and must be cut of. Many touch and handle you sharply for your fale from holy Faith and the Scandal you have given, be not like a dead man, but show you have life, and feeling, and grief for what you have done, be not I say hard hearted, but give way to the grace of God to make a breach on the wales of your obstinate will: help thyself man and God will help thee, and never despair of God's mercy. The condition of a despairing man is the worst that can be, for he judgeth (teste Augustino) that God wants either power or love to save him, to say either of God were a blasphemy. Look upon History's Ecclesiastical and profane, look upon Scripture the book of life, all are full of fair Examples of God's mercy; hath not Christ healed Magdalen possessed of 7. Devils, 7. Deadly sins? hath he not pardoned Peter that denied him? hath he not made Paul, that did persecute him, a vessel of election, and Doctor of Nations? hath he not given heaven to the good thief, for one ●ct of contrition and love? (This theef's owning of Christ to be the son of God when all the world seemed to abandon him was a most Heroic Confession.) Hearken sal to the Comfortable words of great Saint john Chrisostem to an afflicted sinner inclining to despair. Si Publicanus es, potes fieri Evangelista; si Blasphemus, potes fieri Apostolus; si latro, Caeli civis: ne dic peccavi, qui habes medicum Potentiorem agritudine tua. That is: If you are a publican, you may become an Evangelist; if you are a Blasphemer, you may become an Apostle; if a thief, a citizen of heaven: say not I have sinned seeing you have a Physician able to master your disease. Hear the words of God himself to a Soul that had committed many Fornications: which are full of Consolation. Tu fornicata es cum multis amatoribus, Icrem. Cap. 3. tamen revertere ad me, & reciptam te, Who would not fly out of Babylon to adore so loving a God? come then out of that accursed mansion, and place the Ship of your Soul in the Haven of safety by returning to the Catholic Faith and State of Religion you were formerly of, and walking with your devout and Religious Brothers, between the mountain of Myth, and Hill of Frankincense. There can be nothing more safe and happy than the life of a good Religious personne, whose occupation during life, is an incessant voyaging between the odoriferous Mountain of Myrrh, and Hill of Frankincense: What is Myrrh? Mortification of the Body, hair Cloth, Fasting, and Penance; And what is Frankincense? but fervent and humble Prayer? In this Myrrh, and Frankincense consisteth the Soul of Religion, and Godly Souls mortifying their bodies, and elevating their hearts and minds to heaven in the Contemplation of holy things, and sincerely contemning for the love of God, all Pomp, Riches, Pleasures, Vanities, and glory of the World, enjoy perfect and never decaying delights, whereas the greatest Pleasures of the Potentates and Minions of this World vanish away like smoke and only leave the sting of a tormenting mind behind them. But the greatest Joy of a perfect Religious Soul is crowned, when her loving spouse jesus finding her perfumed and sanctified with Myrrh and Frankincense calls upon her in this amorous Language. Tota pulchra es amica mea, & macula non est Cant. Cap. 4. in te. Veni de Libano sponsa mea, veni de Libano, vent: coronaberis. That is: Thou art fair my love, there is not a spot in thee, come from Libanus my spouse, come from Libanus, come: thou shalt be crowned. I wonder sal your hart is not brooken to see you have lost those heavenly delights, and are not like to taste of them any more, I pray return, return with Penance and tears that you may enjoy them again; be not ashamed to confess the error that robbed you of those innocent pleasures, Saint Augustin a great Saint and wit did not stick to confess his errors in the Sect of the Manichtes, and with much humility retracted his Opinions, do what he did, and think seriously on these words of Saint Bernard, to one that had gone a stray: Turpe est tibi falsitate seduci, & veritate non reduci. That is: It is a shameful thing to be seduced with falsity, and not reduced with verity. Shall I am forced here to put a period to this my unpolished (though well meant) discourse drawn to a fare greater length than I expected; and truly decaying age with sharp pangs of several Infirmities God is pleased to visit me with all scarce gave me leave to finish what is done. The shining Sun of my happier years (if any of them have been so) is now setting: And though I count two years a 'bove 70. I must say what the Patriarch jacob said to King Pharaoh. The King demanded his age, saying, Quot sunt dies annorum Genes. cap. 47. vitae tuae? That is: How many be the days of the years of thy life. jacob answered: Dies peregrinationis meae Centum triginta Annorum sunt parvi & mali. That is: The days of the Pilgrimage of my life are an hundred thirty years, few, and evil: A great part of my life hath bee●e spent in Pilgrimage and motion from Kingdom to Kingdom and that by necessity, and not by election; they forced me to wander that persecuted Christ, and true Religion, but their power is now at an end (though not their evil will) because my time of living is near ended: and alas though near my end and the upshot of my life I am forced to use jacobs' language: Dies Annorum meorum parvi & mali. The days of my years are few and evil. Mali, having in my life time done little good, and much evil by offending the infinite goodness of my God; Parvi, The days before me being to few to lament my sins, and appease the anger of God. Oh that I were in such a state and tranquillity of conscience, that I could with confidence and flaming desires, cry out with S. Paul, Cupio dissolute & esse cum Christo! But I am fare from that Sanctity, and my sins (Delicta inventutis mea) make me tremble and fear. What then remains to be done by an inconsolable sinner such as I am? This only, that my care and fear in the little time I have to live be wholly employed for a good going out of this Babylon of pride, Iniquity, and vanity, O dear jesus grant for thy mercy to sal and me, a holy and happy Hou●e of our departure out of this World. In delating the Argument of this little Book, I have said much against the way sal hath taken, and his flight out of the House of God, but all with true Charity, and a pure Intention. And now Shall let me speak to you in Saint Bernard's Language, to one that was dangerously erring. jactavi semen Dominicum deprecant Deum u● non revertatu● vacuum. That is: I have soed the heavenly seed begging God it may not return void. Let not dear Shall all my pains and the expressions of my good affection be lost by an obduration in you; look to it my friend while there is time of Consideration, having no less at stake, than an Eternity of Salvation and Glory, or of Flames and Damnation: if after all my earnest requests, and hearty Prayers you will not think of Returning to Jerusalem, but wilfully stay in Babylon, I can but say with a lamenting Soul. Perditio tua ex●te Isra●l; denying to join your will with God's Grace, Peribis in Aeternum: For Saint Augustin tells you: Qui creavit te sine te, non salvabit t● sine te; credit nescientem, salvabit volentem. He that has created thee with out thee, will not save thee with out thee; he created thee with out thy knowledge, but will save thee, with thy will. One word more and then adve until we shall appear before the great judge of all at the last day (in old English, doomsday) what word say you? This only; that I conjure you, by all that is holy and precious on earth and in heaven, I conjure you I say) in the name, and in the behalf of the Almighty, that your great and only care in this life be, when the Angel of God shall come to kill the Egyptians by Exod. cap. 112. night (dark night of their Iniquities) that lie find in thy house the mark of Pardon, the Blood of the lamb, (jesus) sprinkled on the Posts, of the Door of thy Soul, (which cannot be unless you are then found a true professor of the Holy Roman Cathoclick Apostolic Faith;) without this mark the Angel will destroy you with th' Egyptians. muse deeply on this Important point, and ever think with fear, and tears to what eternity the last moment of life shall deliver thy soul. O praetiosum Momentum, o Aeternitas! o Momentum, a quo pendet Aeternitas! o Dear jesus redeemer of the world have mercy on sal that hath a bandoned verity, and Santity, and bring him home again, and have mercy on me poor sinner now praying for him. Amen. Fugam scelestam & pudendam Andreae sal ex castris Israël ad papiliones Phylisthijm palam & justè redargutam Deo Auspice finivimus 12. die Martii Anno 1675. divo Gregorio P. M, Sanctae Ecclesiae Doctori Sacro, omnia quae Scripsimus indubitato Sanctae Matris Ecclesiae Oraculo submittentes. Ut Scripta omnibus prosint, summopere cupimus, Catholicis ad fidem constanter servandam, Heterodoxis ad eam faeliciter Amplectendam. Ad Majorem D. O. M. Gloriam. THE TABLE Of the Chapters and Advertisments contained in this Book are as followeth. SAll's Recantation. The Author to the Reader. I. Chap. A Distribution of the contents of this work in 8. principal points. pag. 1 1. What drew sal out of God's House. 2. What guide led him the way. 3. Having forsaken the Catholic Religion, what Religion is he become of. 4. Who are the Doctors he hath parted with; and who they, he hath now embraced. 5. What Company hath he forsaken, and who are they he sticks unto. 6. A discussion upon some principal parts of the Recantation. 7. Certain Advertisments to said Sall. 8. The Author's hearty Exhortation unto him for his speedy returning to his Mother the Roman Catholic Church. II. Chap. What drew sal out of God's House. pag. 8 The Title of Mr. Whites Book. Schismatis Anglicani Redurgutio, etc. pag. 13 III. Chap. What guide led sal out of the House of God. pag. 16 IU. Chap. Of what Religion is Shall become having forsaken the Catholic Religion. pag. 25 V Chap. Answer to the fourth Quaere. pag. 46 VI Chap. Of the Doctrine and manners of Luther, and some other principal Heretics. pag. 79 VII. Chap. Of Luther's Doctrine. pag. 84 VIII. Chap. Of Luther's Pride, and contempt of the Fathers: and belying them. pag. 98 IX. Chap. Of Luther's Incontinency. pag. 106 X. What fruits followed Luther's Doctrine and Reformation. pag. 116 XI. Chap. Of Calvin's Doctrine, his Calumnies against Catholics, and of his life and Conversation. pag. 123 Certain Calumnies of Calvin, against the Fathers and other Catholics. pag. 138 Of calvin's Life and Conversation. pag. 141 XII. Of Beza's Doctrine and Conversation. pag. 141 XIII. Chap. A Brief Relation of the manners and Conversation of others of the Protestant Religion, and pretended Reformers of the Church, whose names are as followeth. pag. 159 Of Zwinglius. pag. 159 Philip Melankton. pag. 161 Jacobus Andreas, otherwise named Smedelinus. pag. 162 Carolostadius. pag. 163 John Knox. pag. 164 Oecolumpadius. pag. 166 Christopher Goodman. pa. 167 XIV. Chap. A Narration of the English Religion, and Reformers in King Edward the 6'th Reign. pag. 169 Who the Contrivers of the XXXIX. Articles, and first reformers of Protestant Religion. pag. 172 XV. Chap. sal (if he minds his Salvation) should not stay in a Church, wherein Murderers, Traitors, Heretics, Thiefs, Negromansers, and other malefactors are canonised for Saints. pag. 186 XVI. Chap. The fift Quaere, what Company hath sal forsaken, and who are they he now sticks unto. pag. 218 Heretics in the Law of Nature. pag. 222 Heretics in the written Law. pag. 224 Heretics in the Evangelicall Law. pag. 225 XVII. Chap. A Discussion of some parts of Sall's Recantation. pag. 231 XVIII. Chap. The Doctrine of Transubstantiation defended against sal a new Protestant. p. 240 XIX. Chap. The Ruthenian, and Greek Church, and the Armenians hold the same in the Article of Transubstantiation, as the Roman Catholics do. pag. 263 Testimonium; seu professio quorundam Articulorum apud Nationem Surianam. pag. 267 Ita nos Testamur die 29. Februarii, Anno 1668. pag. 269 The Greek and Ruthenians Church, Armenians, and others agree in more points of Religion, with the Romans, then with the Protestants of the English Church. pag. 271 XX. Chap. Miracles are true and clear marks of a true Religion, and the power of working them hath been given to the true Church, and remains therein. pag. 275 XXI. Chap. Of undeniable Miracles proving the Faith and Sanctity of the true Church. pag. 284 XXII. Chap. Six Miracles confirming the Doctrine of the Catholic Church, touching Transubstantiation and the Adoration in the Sacrament. pag. 294 Saint Bernard's Miracles. pa. 298 Two other excellent Miracles of S. Bernard, the one in Milan, the other in Aquitaine. pag. 301 XXIII. Chap. Certain Advertisments to said sal, first, Heretics are known by certain Marks. pag. 310 Le Tombeau des Heretics. pag. 312 The second Advertisement. Clear places of Scripture in many points controverted make for the Catholics. pag. 320 The third Advertisments. A dissension in fundamental points, and Articles being between Protestants, they must hold one another for Heretics, Ergò sal if he minds his Salvation, will part from that Church. pag. 329 The 4'th Advertisement. Learned Protestants of the Church of England do confess, that English and Irish Pagans (venerable Beda called them Slaves of Idols) were converted to Christian Fáith, by men sent from the Popes of Rome, holy men, that wrought Miracles in those Conversions. pag. 364 The fift Advertisement. ● offer here certain learned Catholic Anthors to be perused by sal; likely they came not all of them in his way. pag. 381 The 6'th Advertisement. Three weighty points offered to be considered by Sall. pag. 388 The 7'th and last Advertisement. Olim Possideo, Prior Possideo. The Roman Catholics strong defence against the claim of all kind of Heretics and their Attempts. pag. 397 XXIV. Chap. Containing a firvent Exhortation to straying sal, for a tymly returning to his Holy Mother the Roman Catholic Church, that there may be joy in heaven upon a sinner doing Penance. pag. 416 FINIS, ERRATA. Pag. Lin. Faults. Corrected. 3 15 the thou 11 18 are are 25 14 pestiperous pestiferous 35 10 nequo neque 35 14 quam cum 35 18 jesus jesus 38 23 motius motives 39 8 Latanies litanies 40 21 motius motives 48 10 vertute virtute 48 12 vetteris veteris 66 commoderit commederit 78 19 si se 105 21 dispilefull espiteful 105 24 care are 109 1 useth with 124 11 compaesant composant 125 21 nonquid nunquid 130 22 origenal● originals 131 1 hire here 132 25 the thee 160 18 hierof hereof 160 22 Sangunem Sanguinem 166 2 malum mulum 178 14 ane and 180 22 wicked wicked 180 23 marters matters 191 14 prosteritas posteritas 197 24 sigh fift 196 11 league liege 202 20 ware were 204 17 saire fair 228 6 inquivamenta inquinamentae 232 1 might might 234 10 altquid aliquid 237 25 inteligimus intelligemus 239 2 intellestu intellectu 252 14 hodte hodie 268 5 nostri nostrae 273 2 Armneians Armenians 275 4 ttue true 296 18 Emperoor Emperor 316 8 beld held 347 20 contrary contrary 361 19 declated declared 371 4 Magdeburgenfes Magdeburgenses 371 15 self self 380 16 wife wise 394 3 patted parted 407 21 Keligion Religion