I. CHAPTER. A Distribution of the contents of this worke.

O Sall tell us what do­mineering­spirit [...] of Darkness, what black Tentation hath draw­ne you out of the hou­se of God? O misguided soule! thou hast forsaken the Arke to drowne thy selfe in the de­luge: harken unhappy man flying out of the Temple, harken to God crying upon thee. Quid est, quod dilectus meus Ierem. cap. 11. fecit in domo mea scellera multa? What is it that my beloued, hath in my House done much wickedness? as if [Page 2] God would say in a complaining way, what have I done to this man, that hee is become soe wicked and ungrate­full? O Sall Apostatans a fide feetsts i [...] d [...]m [...] Deiscelerae mul [...]ae!

First. what sinn soe abominable; as Abjuration of holy faith? which is a spirituall rebellion, a treason against heaven, a separation from God eternal­ly, a declared warre against the holy Trinity.

Secondly. Deserting your faith, without which there is noe salvation, you have damned your owne soule for all Eternity; And what doth it pr [...]fit [...] Matt. cap. 16. a man, if hee gaine the whole world, and sustaine the damage of his soule, or what permutation shall a man give for his soule.

Thirdly. The scandall and occa­sion of sinn, you have given to the Catholick People deserting them in tyme of tryall and persecution, when they most needed constancy and good example in you and in all Churchmen of the Catholick Communion, is a [Page 3] sinn crying to heauen against you. Woe be to the world by reason of scandall, and woe to that man by whome scandall cometh; doth not Christ himselfe say?Matt▪ cap. 18. Hee that shall scandalize one of those little ones, that believe in mee; it is ex­pedient to him, that a milston be hanged a bout his neck, and that hee be drowned in the depth of the Sea.

Sall read diligently the Scriptures, and you shall finde noe sinn more fore­warned, more forbidden, more dete­sted, and more threatened then scan­dall, except Idolatry, woe be then to the Sall for having scandalized soe many thousands, to whome you have before brooken the bread of life, and preached holy Doctrin; if but one of those shall forsake the Catholick Reli­gion by your evill example, eternall woe will fall upon you: Thy errour is a stumbling block and tentation to the plaine 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 [Page 4] Church of God the Error of the Master is a tentation to the People, and by soe much greater is the tentation, by how much the Maister, that gives the scandall, is the more learned. But my confidence is in amiable Iesus, that hee will in his mercy preserve those little ones, that know not soe much as you (those innocent souls.) Tanquam f [...]umentum in area sua, [...] qua tu Sall superbiae leuis palea evolasti carens pondere fortitudinis in fide. As wheat in his Barnflower, out of which Sall like light chaff of pride thou hast flowen 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 stayned (as much as in you lay) the fame and renowne 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 poluted the [...]and of Saints, (qua hactenus carebal Monstris.) [Page 5] But such sliders back, and Apostata's as you (and latly som others) will make our holy I land an Africa: you have in this your Apostacy dispised the power of Allmighty God; you have belyed his truth; you have againe Crucify'd J [...]sus; the Angells you have made angry; the Saints you have dis­honoured; and men you have offen­ded and scandalized. 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 A­postacy) (soe runs the rumor of you) whither will you turne your face▪ where will you hide your selfe from the wrath of God? where can you finde an azile of safty? who will de­fend you? who will take your part in the day of Extremity? you are be­come, (for which my hart is much grived) lud [...]brium & fabula in g [...]n­tibus.

Doe not say my words are bitter, it is your great sinn against heaven [Page 6] makes mee bitter and to quarrell with you; for my custome hath beene 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: Soe that my Anger against you at pre­sent is piety? and shall pray to be soe understood in this whole tract or con­futation of your flight from the Ca­tholick side: for how can I be longer a frind, to him, that is becom a de­clared Enemy to God and his An­gells by a publick Abjuration of holy faith?

In the first place, the manner of of abjuring your Religion (under the Tytle of a Recantion &c.) is vile and infamous; could not you have perfor­med this ungodly bussiness in that Arch-Bishops Chamber (a work of darkness should have been Smoothered in silence and darkness) noe, but you must have used a solemnity in facie Ec­clesiae Protestantic [...], ro have many witt­nesses [Page 7] of your Ignominys; would any man become bankroote (a great infamy to a Marchant) Publish his minde to the world? If an incontinent woeman should put out in the Market-place a Declaration, that shee was to make sale of her body, soule, and honour, would not all of that sex cry upon her, a shame upon the strumpet, cauté si non casté.

This much to the Tytle, of what Sall hath done, now to what was done, (the Uggly Abjuration) wherof much is to be said and spoken.

1. What drew Sall out of Gods House.

2. What guid led him the way.

3. Having forsaken the Catholick Reli­gion, what Religion is hee become of.

4. Who are the Doctors hee hath par­ted with; and who they, hee hath now em­braced.

5. What Company hath hee forsaken, and who are they hee sticks unto.

6. A discussion upon some principall parts of the Recantation.

[Page 8] 7. Certaine advertisments to said Sall.

8. The Authors harty Exhortation unto him for his speedy returning to his Mo­ther the Roman Catholick Apostolick Church.

Those poynts I will handle, as briefly as the Importance. Of the matter will require, and shall indevour by Gods blessing to give the pious and indifferent Reader all rationall satis­faction.

II. CHAPTFR.

TO the first query. What drew Sall Ad pri­mum. out of Gods House?

Hee answers for himselfe, that hee determined this change on a serious examen and ponderation, hee had made upon the XXXIX. Articles of the Confession of the Church of England, for the safty hee found in them for salva­tion; heare himselfe speak in his Re­cantation. After ernest prayer (saith hee) [Page 9] to God for the assistance of his Devine light in soe weighty a matter, I pen'd downe for better consideration the reasons I did heare, read, and conceive against the Romish ten­ets controverted; I did alsoe carfully pe­ruse, and seriously reflect upon the XXXIX. Articles, Canons, and Lithurgie of the Church of England, to be safer for my salvation, then that of the Roman Church.

You see gentle Reader this man pretended feare of his salvation, if hee remained in the Catholick Commu­nion, and past to that of the Protestant Religion, for the Devine Doctrine, and satisfaction hee found (as hee says) in the XXXIX. Articles of the English Confession.

Truly Sall I took you for a better Devine then to have changed soe 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 meane those of them different from the Catholck Religion.)

One of these Articles (vigesimus se­cundus. Cui titulus est de Purgatorio) runns 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 Reliques, 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. Sall this is a false pro­phane, hereticall Article of thy new Chosen faith. Wheras the Worship of Images and Relicks, (wee Catho­licks, doe Worship, but not adore Images and Reliques.) The Doctrin of Purgatory, Indulgences, and the In­vocation of Saints is warranted by Scripture, and Apostolicall Tradition, and hath beene from age to age, from the very tyme of the Apostles maintained, [Page 11] taught and defended by ancient Fathers and Doctors, Nominatim the foure most famous of the Church, Gregory, Am­bros, Augustin, and Jerom, as alsoe by the generall Councells, and the continual practice, and use of the holy Church: and those who opposed themselves to those tenets and to the Doctrin, de­rived touching them, have beene con­demned in all tymes as Hereticks; Ergo this Article, you Imbrace for a Theo­reme, and principle of faith (for soe it is in the English Church) is an heresy, and you an heretick, and soe I must esteem you to be.

If it were my purpose to sift and examine one by one such of these XXXIX. Articles, as ars different from the Catholick Doctrine, I should not be in great trouble to prove them to be, (what indeed they are) false and hereticall: but that is done to my hand by a pious learned person, bred in the Protestant Religion, and for a long tyme a zealous defender of said XXXIX. Articles; but after a long [Page 12] and due Examination of the substanc [...] of them, hee refuted them soe sub­stantially, as to this day noe man of the Church of England hath answer'd him: I observe in this place, that this Gentleman spent a great deale of tyme in deliberation (about seaven years) before Adjuring said XXXIX. Arti­cles, which hee once believed, (as you doe now Sall) as Articles of faith, which belief and Doctrin hee suckt from his Cradle; much more tyme I say, hee had bestow'd, and delibera­tion in quitting them, then you have done in deserting the Catholick 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 speake of) led him out of Babilon in to Ierusalem; and you without great musing on the weigh­tiest matter, can ever concerne you, the damnation, or salvation of your soule are fled from Ierusalem to Babilon.

The Tytle of Mr. Whites Book.

This Book, Sall if you have it not allready, you will finde with som of the Priestes there. Such is my opinion, and of the Devines of my side of the sound substance of this Book, and the Reasons, and Arguments, and Autho­ritys of Scripture, Apostolicall Tradition, Counsells and Fathers hee produceth, that I presume without all vanity to give a Challenge on the behalfe of Ve­rity [Page 14] and the Roman Catholick Church, to you, and to the Protestant Arch-Bishop of Cashell, I say, I give a Challeng 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. Iewell, Bell, and others, Pro­testant Divines made to all the Catho­licks in the world of disputing with them about Religion (but the place of disputing must have beene in England, they being sure the state would not allow therof) this Challenge is only for answering this Book, wherin Mr. White hath distroy'd the Babell tower of your XXXIX. Articles, which you will neuer build up againe; This mans Arck hath cast downe your Dagon; hee hath impeached your new English Creed (the XXXIX. Articles) af a treason against heaven and verity.

I pray you Sall if you have any me­mory as yet left of mee, peruse se­riously & sedato animo this learned Book, one of two effects it will have; [Page 15] that either it will convert you, or confound you. Now if your Arch­Bishop, and you, and the rest of your Devines shall refuse this Challeng, doe not vapour hereafter, of the light Doctrin and Sanctity of your XXXIX. Articles, nor of your owne maister­ship in Devinity for 18. years in Spaine.

My Reader you have heard Sall tell why hee went out of the Ca­tholick Church; But S. Augustin gives another kinde of answer wher­fore such men goe 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 prise their owne learning and to censure and contemne the Doctors of Holy Church, generall Councells, and even the high Priest himselfe (the Pope) in matters of Religion (as Sall hath now done) and to interpret Scriptures according to their owne braine and fancy, then swelling with [Page 16] vanity they break out of the pales of the Church. Nature is strong in such kinde of men, and grace weak; and soe they easily fall into sinn. Quia quod Creatura peccare non possit, habet ex bono gratiae, non ex conditione nature: Poore Sall this presumption hath pulled you out of the Temple, yea periit ipse Angelus superbia tumidus, & propria potestatis de­lectatione corruptus; this hath beene, and is your disease: Smoth the matter the best you can, pride will be found one of the greatest motives of your depar­ture from us.

III. CHAPTER.

VVHat Guid led Sall out of the Ad se­cundum House of God? it was likly the privat Spiritt of Protestanisme, a kinde of Serpent, that with hissing whispers infects the brains of curious men, this spirit hath much helpt to loose the man. Doctor Whitaker esteemed agreat Devine in the English Church [Page 17] defines this private spiritt to be an inward In Contro▪ 1. q. 5. C. 3. contrae Bella­rum. perswation of the truth from the Holy Ghost, in the secret Closset of the believers hart. Sall with this deceiving guid you made your fatall Transmigration from our side; I would faigne know where in Scripture or the ancient Fathers did Whitaker finde a ground for such a defi­nition of his privat Spirit, hee found it noe where, and therfore likly hee made it in a dream.

This Spiritt hath not been knowne to the ancient Fathers, and Doctors of the Church, for full fiftien ages they heard nothing of it, nor doe any of us claime it; it is only a priviledg of your Church, a pleasant Imagination, that makes your people madd. Exempli Gra­tia. A Protestant, with whome I con­ferred about Religion som years past, told mee in plaine termes, hee needed noe light or assistance from Saint Au­gustin, or Saint Paul himselfe for to un­derstand Scripturs, being certaine Iesus, who redeemed his soule, would have a care, that hee should not err in ex­pounding [Page 18] of Scripture or any thing that touched his salvation; I demaunded from him▪ could hee prove by Scrip­ture, hee had that infaliable spirit or sa­cred light, hee answered hee 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 hee 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 hee, and by a good consequence had an infalible privat spiritt of expounding Scripturs as well as hee. I alsoe assured him that his owne Devines would tell him the light un­derstood by David was noe other then reason, which is the image of God, whereto wee are created like, which was fixed in our understanding, that wee may see and know, there is a God, that ought to be served, adored, and [Page 19] loved, and that hee will reward his servants. Next, said I, tis absurdity to say, that a Pagan which denys Scripturs, should haue a spiritt to expound the Scripturs, which follows from your opi­nion. But this and all I could say, could draw noe other answer from the man, then that hee was sure hee had himselfe from God an infalible spiritt of rightly understanding the Scripture. In which hee walked Religiously accor­ding to Doctor Whitak [...]rs definition of the privat Spiritt.

Wee Catholicks, that have nothing to doe with this privat Spiritt, doe firmly believe, God hath given a speciall Grace, and infalible Spiritt of expoun­ding the Scripture, and defining Theo­rems of faith to generall Councells as­sembled together in the Holy Ghost; (Vbi duo vel tres congregati sunt in nomine meo, ibi ero in medio illorum.) That lik­wise the Pope hath this infalible Spiritt, quando loquitur ex Cathedra; but privat men, bee they ever soe great Saints or learned, wee doe not allow this infali­bility [Page 20] unto them, though wee 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 privat Spiritt makes Protestants to make noe account of the ancient Fathers and Doctors, nor of generall Councells, or any diffini­tion or determination of the Church; Ex. G. the second Counsell of Nice defines the Doctrin of Tradition in this manner. Si quu Traditionem Ecclesiae sive scripto, sive consuetudine valentem non cura­verit, anathema sit. The privat spiritt of Doctor Whitaker spurning at this Coun­cell said. Generall Councells may erre. Behold one Doctor of the English Church doth blast with a breath, all the authority and creditt of this gene­rall Councell: Tell mee Sall is not this a Spiritt of pride in Doctor Whi­taker a little Pigme contesting with soe many tale Gyants of Sanctity and learning, all the Biphops, and [Page 21] great Doctors of that famous Coun­cell?

If wee produce the Authority of Fathers, and Saints excellently learned, as Cyprian, Gregory, Ambross, Ierom, 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. Gods Word is aboue all, the Devine Majesty makes for mee, in soe much, as I regard not, if a thousaad Augustins, and as many Cyprians stood against mee. Was this man in his sences,Luth. Tom. 2 con­tra Henri­cum Re­gem Angliae. when hee vapered in this kinde? but how did Luther prove the devine Ma­jesty made for him? by noe other means, but by his privat infalible spiritt, which hee supposed (though by Scrip­ture hee could not prove it) hee him­selfe had, and those Saints had it not. See now Sall if you are happy in hau­ing Luther a monster of sinne with his privat Spiritt on your side, and Cyprian, Augustin, and the rest of holy Doctors against you, whome you have for­saken [Page 22] to stick unto Luther.

By this privat Spiritt you Prote­stant Domineer over all sorts of men, interpreting Scripture as you please, and who interprets otherwise, be they uni­versitys, Doctors, Fathers, Councells, yea and the very high Bishop of old Rome himselfe, all erre; and why soe? because they have not the privat Spiritt of Protestanisme: what a re­diculous thing this is, even Common reason teacheth us.

By this privat Spiritt you Protestants admit for Canonicall Scriptures all you please, and you declare Apocriphall what you please; by this Spiritt you take what Traditions you please, and by the same reject what you please: by this Spiritt you dis [...]anon the Books of the Machabees, Ecclesiasticus, and others, those said Books have bine acknow­ledgS. Aug. in doct. Christ. l. 2 c. 8. Can. 47. for Canonicall by Saint Augustin, and the third Councell of Africk.

You will doubtless tell mee, that your chiefest Doctors Luther and Calvin had this infallible Spiritt in expounding [Page 23] the Scriptures, and yet they give quite contrary interpretations, of one and the same passage of Scripture, as this: Hoc est Corpus meum. Luther understandsMatt. cap. 26. that Text Secundum Litteram, and says it is soe of faith to be understood, and condemns for Hereticks the Sacramenta­riant, Swinglians, and Calvinistes, who understand that place figurati­vely.

Luther hath this saying Englished; I doe Luth. Ep. ad Har vagium Tom. 7. VVitt: f 380. & art 28. con­tra Lova­nienses Tom. 2. VVitt. f. 503. protest before God and the world, that I doe not agree with them (the Sacramentarys) nor ever will, while the world standeth, but will have my hands cleare from thee blood of those sheep which these Hereticks doe drive from Christ, deceive and kill. And againe in the same place: Cursed be the Concord and Charity of Sacramentaryes for ever, and ever to all Eternity. Luther hee understands the above cited place lit­terally, and possitively affirms, that the body and blood of Christ is realy, and sub­stancially in the Sacrament of the Altar. (Hee likwise affirms (but erroniously) that bread is there with the body of [Page 24] Christ: Calvin takes a quite Contrary way, and affirms possitively the Body and blood of Christ is not realy and substan­tially in the Sacrament but figuratively, see as hee expounds this Text: Hoc est Corpus meum, thus. Hac est figura Corporis mei: now what is more different then the Body of Christ to be realy in the Sacra­ment, and the Body of Christ not to be realy in the Sacrament: Sall reconcile the best you can these two great Doctors of your Church, for plaine reason tells us, if the Spiritt of one of them bee true, the other must bee a lying Spiritt. And those are the men, these Monsters of incontinency and pride cover'd with all sort of vices, are the Doctors and Masters you have now chosen.

Seeing then this privat lying Spiritt approves of expounding Scripture at will and pleasure, allowing only such exposition of Gods Word, as sorts well to the supporting of theire owne errors; seeing it tramples all Authori­ty, of Councells, Fathers, and Doctors, [Page 25] who expounded Gods Word different­ly from the Protestant Church; seeing it ingenders, contrariety in Doctrin, even in the injoyers thereof, (as was now shewed in Luther and Calvin) through each mans misconstruction of Scripture: To conclude seeing the ex­orbitancy, pride and petulancy of this Spiritt is such, that it expects, that all men should receive from it (as from a second Moyses) the Tables of our Evangelicall Law; I pray sitt downe and saddly consider what you have done in following this pestiperous Spiritt, and wandering with it have se­parated your selfe from your holy Mo­ther the Church.

IV. CHAPTER.

BEfore resolving any thing upon this Ad tertum. quere (to wit, of what Religion is Sall become having forsaken the Catholick Religion.

I must tell you hee hath been [Page 26] weakly armed against the evill tempta­tion that overcame him, hee hath not been a tale strong oak resisting the storme sathan rais'd against him, but a wavering reed without strength or stay: hee stood not stiffly upon the Rock of Peter, but yielded without fighting; Tempore tentationis recessit: harken weake pusilanimus Sall 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 theire faith: To vanquish a coward, that makes noe resistance is but a smale 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 noe force or reso­lution.

Tertulian speaks much to the same [Page 27] purpose in those tearms: Hereses de quo­rundam infirmitatibus habent, quod vale­ant, non valentes si bene valentes fidem in­currant. That is to say, Hereses take theire force from the weakeness of some, but would have noe force if they encoun­tred men strong in faith, You have beene indeed cast downe, because you would not stand and fight, for I dare affirme there are hundreds of simple honest lay-men Catholicks borne in Ireland, would have rather suffered torments and death it selfe, then abjure theire faith as you have don, 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 tryumphed: 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 noe man wise, but a man strong in his faiih, noe man great or [Page 28] noble but a Christian, noe man a Chri­stian, but hee that continues stout and faithfull to God in Combatts and tem­tations, and more especialy when the storme of persecution rises; upon this tryall you fainted and forsooke 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 Queere, for un­der this Notion of Protestant, pass Lu­therans, Calvinist, Moderat, 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 Catholick Church, and quit the faith therin pro­fessed, all along from the Apostles ty­mes till this day, you are of noe Re­ligion; for all the rest is but Paganis­me, Judaysme, and Heresy. This asser­tion is evident out of the great Doc­tor of Nations in his Epistle to the [Page 29] Ephesians where hee says plainely: Vnus Dominus, una Fidos, unum Baptisma, Ad Ephes. cap. 4. One Lord, one Faith, one Baptisme. Ergo there are not two faithes to be sau'd in, but one only, and that the Roman Ca­tholick Faith; that noe man can be sau'd without this sole only faith Saint Paul teacheth clearely in his Epistle to the Hebrewes 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 imposible to please God, for hee that cometh to God, must be­lieve that hee is, and is a rewarder to them that seek him.

That the Roman Catholick Faith, is that only true faith, wherin men are to be saued, is evidently confirmed, for that it is taught and defended only in the Roman Catholick Church, which hath the true signes and propertys of a true Church, for that shee is one only, and can not be many; that shee is visible; and visibly dispersed over the whole [Page 30] world, and therfore Catholick and Universall; that shee is infallible and can not be deceived, nor deceive, de­pending in her Doctrin upon the infal­lible Revelation of God, being assi­sted with Christ's promise of the perpetuall presence of the Holy Ghost with her, and consequently can neuer faile or fall into error; that shee con­taineth not only the good, or the elect in this life, but alsoe divers wicked members, as the barne doth both wheat and chaff; that likewise shee hath continued perpetually visible from Christ to our days by manifest Successions of Popes and Bishops, knowne to the world, and shall soe to the end; that there is noe hope of salvation out of this Church, and without this Faith, though aman live otherwise neuer soe well, or give neuer soe much Almes, or give even his blood, or suffer neuer soe much for Christ his name.

Wee know there are some that say, and hold, that Catholicks and [Page 31] Protestants can be sau'd each in his owne Religion; But that is a despe­rate Opinion, and the refuge of a very Carless Conscience, if not voyd of all faith: Noe Catholick is of this mind, they are only Protestants that say soe, for wee Catholicks hold with the Fathers of the Church, that salvation is only, (as before was said) to be found in the Catholick Church, among others Sainct Irenaeus and Tertulian neare the Apostles tyme, and after them Epiphanius, Theodoret, and Saint Augustin, doe specially treat of this matter. The reason is evident, in as much as Catho­licks, and Protestants doe disagree in substantiall Articles and Theorems of Christian faith, theire disagreements being knowne to be in above a hun­dred points great and small; partly about the God-head of Christ; his Church, head, members, and Autho­rity therof in his descent to hell; re­mission of sinns; all which are Articles of the common Creed; partly about the Sacraments both of theire nature, [Page 32] number, force, and efficacy; about the Real Presence, the effect of Baptis­me, externall Sacrifices, Purgatory, and the Invocation of Saints, praying for the dead, faith and workes, manner of Justification, and the like. All which are knowne to be very substan­tiall points.

It is therfore very absurd, and plainly tending to a secret kinde of Athisme, to uphold the Catholick and Protestant Religion doe not differ in substantiall points; and the differ­rence being supposed (as it must be) it is an Heresy to hould the Catholicks and Protestants may be sau'd each in his owne Religion and Profession; but Catholicks can be sau'd in theirs, which can not be said of the Protestant and his for being out of the Arke, Debet perire (as Saint Jerom says) regnante deluvio.

Consider therfor Sall having depar­ted out of the Catholick Church, what Eternity you may wait for, an Eternity of Flames, darkness and inconsolable [Page 33] lamentation, Vbi ignis & Sulphur, & spiri­tus procellarum pars calicis eorum: this shall be your inheritance.

I must confess learned men, unless careless, are not soe easily intrapped by Hereticks; for all this I see with all your Mastership of Philosophy, and Divinity in Spaigne you haue bine delu­ded and circumvented by the Protestant Arch-Bishop of Cashel, who likly is not an unlearned man; hee hath not been carless in working your eternall ruine and undoeing, and it is usually the prin­cipall care of Hereticks to pervert true believers as Tertulian doth excellently teach. Studium est (saith hee) 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 Arch-Bishop hath throwen you, that stood before in true faith and the way of Salvation; hee hath done just according to what Tertulian tells you: Quod non sit negotium Hereticis Ethnicos convertends. That it is not the bussiness of Hereticks to convert Ethnicks, which is most true, and for the better satisfying you therin, inquire I beseech you of said Arch-Bishop, if any of the English Protestants Divines, since the Subscri­bing and Establishment of the XXXIX. Articles in that Kingdome did ever pass into Japonia or to any other Province or part of the Indies, to give and spread the light of the Ghospell (of which they boast soe much themselves to be the true and only expounders and Prea­chers) to convert Heathens and Ido­laters, you shall not I think finde 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 soe incontinently, and lewdly, and soe dis­agreed among themselves in theire [Page 35] principles, that one of them was forced to write to Beza of theire fruitless pro­gress in those parts, who answered him, it was not Gods pleasure the word of God should be Evangelized by them to those blinded Idolaters, and soe pray'd them to returne from their Mis­sion, and leave that worke to the Ie­suits whome hee calleth Locusts, Beza's owne 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 &c. Iesus Nomen ementientibus relinquamus &c. Neither are wee (I think) to inquire very ceriously whether the Apostles came to all Nations, nor are wee to take great care of any Mission to every remote Nations, seeing wee have at home, and neare at hand that may exercise us and those that may come after us, therfore let us leave those forraigne preregrinations to those Locustes that fal­sely [Page 36] beare the Name of Iesus &c. Sall you may see how much Beza differed from the Apostolick zeale and Spiritt in his unchari­table, and profane disclayme in all care of converting Heathen Nations to the Faith of Christ, leaving that (professedly) to the Iesuits. This Resolution in him Dr. Sara­via (a learned Calvinist) condemn's 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 Devine, that takes to hart the preaching of the Ghospell as hee should have &c. And I Iudge it Impious and farre from Christian Charity to be of that Opinion. Saravia means Beza's Opi­nion.

But of Catholick Devines and Mis­sioners rightly ordered and sent by the Church of Rome, very many have gone into America, and other Provinces and Countrys to denounce the word [Page 37] of God, and many of them have made great Conversions. for example, did not Saint Francis Xaverius the most glo­rious starr of the Society of Iesus convert soe many thousand thousands of soules in I [...]ponia, and wherever hee came? and therfore justly deserved the glorious Tytle and Name of Apostle of the In­dies; are you not confounded in your soule when I name Saint Xaverious, the true Spirituall Father in Christ by the Ghospell of soe many thousand thou­sands of Pagans (not such a Father in Christ as the Protestant Arch-Bishop of Cashell whome to your eternall infamy you call your Father in Christ by the Ghospell.) While you desert the Catholick Re­ligion hee professed, as alsoe the order; (of which both hee and you som­tymes have been members) this Saint did not hold for safe Articles of Salva­tion your XXXIX. Ariicles, hee did not reject the Doctrin of Purgatory and Indulgences, and the Worship of Images and Relicks, prayers to Saints, and for the dead, and the like, as you [Page 38] have shamefully to your eternall per­dition done, hee would have dy'd for maintaining these Articles of Faith: will you in the meane tyme dare say Xav [...] ­rius is not a Saint, and Citizen of the triumphant Ierusalem? if you deny hee is a Saint; his Vertue and Miracles gives you the Lye; and if you vene­rate him for a Saint (as I think in your hart you doe) you must grant hee dyed in a true sauing Faith, without which hee could not be a Saint! what Faith? the Roman Catholick Apostolick, and therfore in the Roman Catholick Church, hee is a Canonized Saint. Now granting him to be a Saint, Sall consider well if you have don wisely in forsaking the faith Xaverius a great Servant of God professed.

Now Sall if you will be pleased to take a little paines in running over Doctor King Bishop of Londons Legacy, or motius in Changing the Protestant Religion, and becoming Catholick, you will confess your selfe to have com­mitted a great and unexcusable folly in [Page 39] your Choice and Change in Religion, the rather that said Doctor King makes evident that your chiefest Doctors Lu­ther and Calvin were Patrons of Arianis­me, which hee proves thus: Is it not Vidi Enchi­rid pre­cum Ann [...] 1541. confessed that Luther was soe adverss to the blessed Trinity, that hee would not brook this vers to stand in the Latanys, 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 poyson against the most sacred Trinity: Anima mea odit OMOUSION; & optime exigerunt Ari­ani, ne vocem illam prophanam & novam regulis fidei statui liceret. That is: My soule even bated the word Homousion, or consubstantialis; and the Arians justly urged, that this prophane and new word should not be inserted within the rules or principles of our Faith. Now to Calvin, wee doe finde (said Doctor King) Cal­vin to tread the stepps of Luther in dis­alowing that former prayer; Holy Trinity one God have mercy upon us. For [Page 40] 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 mee not, for it who­ly taste [...]h of Barbarisme.

Said Doctor King further teacheth in these motives; that foule dèceipts and sleights and falcifications are prac­tised by Protestant writers; that your XXXIX. Articles of Protestancy are Heresyes; that true Miracles have beene wrought for proof of the Ca­tholick Religion, but neuer any for Protestancy; that there is unity in Ca­tholick Religion, and disagreements in Protestancy; that the Doctrin of Catholick Religion tends directly to Vertue, of Protestancy to vice and li­berty. When you shall attentively read this learned mans motius, why and wherfore hee quitted the Prote­stant Religion and became Catholick, you must hold your selfe for a madd man for having forsaken the Catholick Religion to become Protestant.

The last motive (the 12. which is most to be considered of all, in order to safty) is that Salvation may be had in the Catholick Religion, even by the Confessions of Protestant Devines and Writers, (and likely some of them have signed the XXXIX. Articles) whence hee Derives an undeniable Consequence, that the Catholick Re­ligion is the safest: hee discourseth to this purpose; both the sides and the learnedest of both the sides Confess and agree salvation can be obtained in the Roman Catholick Faith, that same faith which hath beene professed and maintaned, by Popes, Catholick Bishops, and Catholick Congregations directed and governed by them in Spiritualibus; in Confirmation of which the Catholick Saints in our Littanys, are acknow­ledg'd for Saints by the Protestants; but all the Catholick side hould that Pro­testants cannot be saued in theire Re­ligion, (the Religion of the XXXIX. Articles.) Ergo (saith Doctor King) it is Wisdome and the safest way to Im­brace [Page 42] the Catholick Religion, acknow­ledged by both sides, for the safest to Salvation.

I will conclude this discourse in giving you Doctor Kings owne words upon this subject (with which hee coucludes his book of motives) ex­cellent perswading words.

But heere doe present unto us, (saith Doctor King) two Porismata or resul­tancyes, out of the premisses of this passage. The first, that all true reason perswadeth The 12 Motive pag. 165. 166. 167. me to implant and ingraft my selfe in that Church, which I finde to be ackowledged, for the true Church, promising salvation t [...] her members, even by her adversarys. For if I dye Catholick (my life being agreeable thereto) both Catholicks and Protestants warrants my S [...]lvation; but dying in the Faith of Protestancy, the Pro­testants alone (and this in honour of theire owne Religion) assure mee of it, for there is neuer a learned Catholick wryter in the world (an observation much to be weighed) who granteth, that a Protestant dying with a positive, setled, and coutumacious neglect [Page 43] of the Catholick Church and Faith, can be saved. This then being [...]hus, shall I in soe great a bussiness leave a certainty for an uncertainty? God forbid. Wee Prote­stants expeot to be believed in other our posi­tions and Doctrins; why not then in this? Since then the Protestants doe teach, that Catholicks (soe dying) are in state of Sal­vation, I am resolued, my Brethrens wry­tings shall have that powerfull Influence over mee, as what themselves doe heerin teach, I will (through Gods Grace) put in Exe­cution. And soe my will shall become in this point, a ready and seruiceable hand­mayd to theire Iudgments.

The second. The wrong, which wee Protestants commit, in afflicting the Catho­licks, and in unnaturally be [...]rampling upon theire dejected estates, only for matters of Religion. Alas! by our owne Doctrin, they are neither Babylonians, nor Aegyptians; both they and wee being (as wee teach) Israelits; why then should Israel thus persecute Israell? Are wee not become the gaze of Christendome, thus to fight without an Enemy? thus for Kindred to wound [Page 44] its owne Kindred, yea often the Father the Sonne? soe turning our owne Swordes into our owne Childrens breasts; wee still inciting his Majesty to greater severity (a Prince of his owne Disposition, of the most benigne, mercifull, and commiserating na­ture, that the world at this day enjoys) and all this for the Catholicks living in that Faith and Religion; in which our selves teach, they may be saved; thus doe wee make the confessed hope of theire Salvation [...] to be the sole cause of theire 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 Doctrin by theire oppressours; whose Church is acknow­ledged to be the D. Morton ubi su­pra. Church of God houl­ding the foundation of the Ghospell; the M. Hoo­ker ubi supra. family of Iesus Christ; it being noe severall M. Bunni ubi su­pra. Church from theirs, nor theirs from it; houlding D. Field ubi su­pra. a saving Profession of the truth in Christ; in which many D. Covell with theother doctors ubi su­pra. dying are by their adversaries registred for most glorious Saints; Should neuer the less bee perse­cuted [Page 45] by either Christians of their owne Country (yea their owne flesh) for theire only persevering in the a foresaid Church, with Confisca [...]ion of goods, restraint of body, some [...]ymes with sheeding of most in­no [...]ent blood, and suffering a cruell death: Obstupecite (e) coeli super hoc, & portae [...]jus desolamini vehementer.

Heere now I will stay my penne, 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, resolued to dye.

I think Sall you can not meet with a stronger argument, then Doctor Kings unanswerable discourse, for bringing you backagaine to your Mother the Ca­tholick Church.

V. CHAPTER▪

TO the fourth Quere. (Who are Ad quar­tum. the Doctors Sall parted from, and who those new ones hee imbraced) It is easily answered; hee hath quitt the four great Doctors of Gods Church, holy Saints, Gregory, Ambrosse, Augustin, and Ierome, and all the ancient Fathers, and Catholick Doctors: how famous these foure Doctors were, for great Sanctity, Learning and Authority, is sufficiently knowne over all the world: They have beene 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 beene such, as Saint Paule desires Gods Servants to bee: Abnegantes impietatem, & secularia desi­deria, Ad Titum cap. 2. sobrié justé & pié viventet in hoc [Page 47] seculo, expectantes beatam spem & adven­tum Gloriae magni Dei, & salvatoris nostri Jesu Christs. Cum quo jam triumphant in Caelo. That is, denying Impiety, and wordly desires, living soberly, justly, and Godly in this world, expecting the blessed hope of the great God, and our saviour Iesus Christ; with whome they now try­umph in heaven.

What more glorious then Gregory, and what more humble then hee set on the holy Chaire of Peter; noe less praised and honoured for flying and hyding himselfe from that high­est Dignity on earth, then in enjoy­ing it?

Did the world see a more holy and stouter Bishop then Ambross? what Combats had hee with Emperours, and potentates for Piety and Religion, and in all had the Victory.

Soone after being consecrated con­ferring with the good Imperour Valenti­niane the elder about great affaires of Church and Common Wealth, hee complained in a grave speech, (for [Page 48] hee was very eloquent) that Poten­tates in those days much oppressed the People, instigated therunto by wicked members, that were about them; this worthy Emperour was noe way offen­ded with this Christian, and Priestly Liberty, but praising Ambross his Can­did minde, 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, doe what appertains to a good Bishop, have a care, that the great affaire of Christians be safe and sound, that the Discipline of the ancient Religion persever untoucht, teach us what wee ought to love, and what to fly. O wise and Godly Emperour! thus began Am­bross with a holy freedom and soe per­severed till his dying day.

One of the greatest Combats hee had for Religion, and the Glory of God was with Iustina the Empress a [Page 49] perverse Arrian, and a fervent pro­tectrix of that Sect. This Lady after the death of her husband Valentinian (in whose life tyme shee dared not de­clare her selfe to be what shee was an Arrian) shee began to belch out the poyson within her and to afflict sharp­ly Saint Ambrose. Shee furiously angry against the holy man for opposing him­selfe to the Arrians resolved to have him bannished, thinking by that meanes to pull downe a strong Pillar of Gods House and to raise up Arrianisme: shee made account shee was able to accom­plish her wicked undertaking, her Sonne Valentinian the Emperour being yong, and in her power and Disposi­tion; to him shee complained that Ambrose had contumeliously dishonou­red her, here upon the yong Emperour (who much lou'd his Mother) became incensed against the good Bishop, and commaunded 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 hee re­fus'd [Page 50] to come, saying hee would not honour obstinate Hereticks with any conferrence or Disputation, they being obliged to believe as the Universall Church did, otherwise were lyable to punishment according to the laws made against Hereticks in that case; this de­nyall being made, the Empresse procu­red a peremptory commaund from her Sonne to Ambross, to deliver up a Basilica or great Church to the Arrians for their Communion, and a band of Souldiers (imploy'd to that effect) were to bring him prisoner, if hee refus'd it. The Saint was then praying God in the Church, and singing Psalmes with his flock, the people though unarmed pro­fered to defend their Father, but hee would have noe resistance made (hee was sure the Angells of God attending their Lord in the House of Prayer would defend him, and soe it happened for the Souldery did not lay hands on him, but asked him with all mildness and humility in the Emperours name a Church for the Arrians,) but hee flattly [Page 51] denyed what the Emperour demaunded, and said hee neither would, nor could deliver to the Empress Gods inheritance, his Church to be poluted by Hereticks, that in this matter hee could not obey the Emperour, and that hee feared not prison, or death it selfe in soe good a quarrell: It was then hee spake that Devine 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▪ Wee have payd to Caesar, what was Caesars, and to God, what was Gods; tribute is due to Caesar, it cannot be deny'd the Church is Gods, it can not be given to Caesar, because the Temple of God cannot be Caesars right; which noe man can deny is said with honour to Caesar. What is more commendable and honourable then [Page 52] for the Emperour to be cal'd a Child of the Church, which is spoken, without sinn, and without offence of Caesar, and with great Grace and respect.

After this by a letter to his sister Marcellina hee gave an ample account of what had past 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 commaunded by Caesar a Church should be given up, I answer, I have noe power O Emperour to give a way a Church, nor is it expedient for you to receive it. It is a­leadged, all things are lawfull to the Em­perour, that all apertaine to him. I answer: doe not trouble your selfe O Emperour, doe not think you have any imperiall right to those things that are Devine, doe not ex­toll [Page 53] your selfe but if you have a minde to raigne long, bee 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 Emperour is within the Church, not aboue the Church. And after said to the Empe­rour himselfe: Domum-privati non potes jure temerare, Domum Dei existimas aufe­rendam) You cannot rightly violate a pri­vat man's House, and doe 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 apper­taine to the Emperour, Churches to the Priest. To thee O Emperour the right and defence of the wales of the Citty is committed, not of Churches, or holy Places.

Saint Ambress his minde is cleare and [Page 54] evident by his words, to wit, that hee acknowledges the Emporour Lord of Pallaces, and of the Wales of the Citty, but not of Churches, for hee allow'd no power or Jurisdiction to the Fmpe­rour, over or in the Church.

Sall you see how Ambrose by this undaunted generous answer denyed to yield to the Emperour one Basilica or Church, for the Liturgy of the Arri­aens the Empresse being of that Reli­gion, and you have joyned in Commu­nion and Religion with those Protestant Bishops and Clergy-men, that made and signed the XXXIX. Articles, and delivered up to Queen Elizabeth all the Churches in England, and all Eeclesiasticall Iuris­diction and power over themselves, and all the people; in Spiritualibus, which I am a shamed to write; with those I say, you have joyned, denying to the Pope, (against all piety and reason) over that Kingdome and People all Spi­rituall Superiority, and therin you sepe­rate to your great shame from Saint Ambrose.

The next conflict Ambross had, was with Maximus who had kild the yong Prince Gracianus, the holy Bishop goeing to seek the body of the dead Prince, behaved himselfe like a noble and stout Prelate; hee excomunicated the Tyrant for sheding Innocent blood, and commaunded him to doe severe pennance for soe cruell a Mur­ther.

After this, Ambrose had a great en­counter with the Emperour Theodosious, which fell out in this manner.

Theodosius, after defeating the Ty­rant Eugenius, who was killed in the fight, (which victory hee atributed to Saint Ambrosse's prayers and power with God) being transported with an implacable anger against the Cittizens of Thessalonica for the death of one of his Courtiers slaine by that People in a tumult; to revenge this mans death, hee invited the People to the Specta­cula, or usuall pastymes in those days, and gave order to the armed Souldery to inviron and Massacre the innocent [Page 56] multitud, without Distinction of Age or sexe; there were slaine by this blooddy Edict seaven thousand Sou­les.

This butchery being ended the Em­perour took his way for Millan, and thinking according to his ordinary cus­tome to goe to the Church, Saint Am­bross with a Godly anger opposed him­selfe, and denyed him ingress giving him a severe reprehention 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 aug [...]re; 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 doe you atempt Caesar? what are you about to doe? doe yon dare to enter Gods Tem [...]le after soe Cruell a Massacre of Innocent Peo­ple? Caesar doe not, doe not augment the sinn you have committed with this new [Page 57] Temerity; I abhorr thy cruell Act, and I cannot indure to see your sword blooddy with the unjust death of soe many innocent Cittizens: Caesar the blood of the Innocent Cryes to heauen against you.

What did the Emperour in this en­counter, receeving soe sharpe a rebuke? hee revered the reprehention and the liberty of the holy Bishop, and began to lament bitterly his great sinn, and soe retyred to his Pallace, 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 Emperour much af­flicted for his being kept out of the Church, sent Rufinus prefect of the Pallace, to have the Excomunication taken of, this powerfull Courtier made account the Saint would instantly yield, but the Bishop would not heare him, wherfore the Emperour wholy compunct and penitent, came in person to Ambrose, humbly demaunding hee would give him Entrance into the [Page 58] Church, on that holy Feast, that he [...] might partake of the joy the poorest men in the Citty 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 doe you Caesar? what seek you from mee? have you done condigne pennance for soe great a sinn? It is (said Caesar) your part to commaund and prae­scribe a remedy, and myno to receive the same: Commaund 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 Caesars 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 then this between Tbeodosius and Ambrose? I have enlarged my selfe a [Page 59] little longer, (though I hope not un­profitably) upon this rare History, and example of the zeale and fortitude of a good Bishopl, and of the piety and obedience of a good Emperour.

Had wee 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 then 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 tyme lifted up his head, that hee did not refute and knock downe? doe not all learned men at this day draw from him, as from a Spring and Foun­taine all Wisdome and Learning? Who among men was a greater defender, of verity and the Church then hee? What quantity of vollumes and books hath hee set forth to this effect? no [...] Doctor profounder, none more lear­ned, nor more penetrating hard questi­ons and difficultyes, in Scripture, Fa­thers, [Page 60] and Divinity then hee, but in nothing more gloriovs then in his humble Books of Confessions. Are not you Sall confounded in your soule for parting from this great Catholick and most holy and learned Doctor, and adhering to those new unCatholick Bishops of England with theire XXXIX. Articles (for the most part of them condemned Heresies) who have but the titulary name of Bishops, and noe holy Order at all, and conse­quently cannot conferre holy Orders on others, wherfore as was well obser­ved by a late Author, the Church of England is noe 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 sences of the Scripture; who a greater Enemy to his body then this Saint? Who more mortify'd? what an austere [Page 61] life did hee lead in the Wilderness of Syria? where hee cry'd 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 interesse 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 [Page 62] 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 Sonne gives a horrible kind of dwelling to the Monks, and notwithstanding in my minde I was injoying the delights of Rome: I sate alone replenished with bitterness. All the parts of my [Page 63] body covered with sackcloath gave mee a kind of horrour; and my withered skinn was black like the Flesh of an Ethiopian, nothing but teares and sighes day and night, and if sleep coming on did oppress mee resisting it, I layed on the naked ground my bare bones hardly hanging together. I say nothing of my fare and drinck, when Monks fainting and languish­ing used noe other drinck then cold water, and to eat any thing that was hott, or saw the fyre, was among them esteemed a great delicacy and wanton­ness. I therfore, who for the feare of hell condemned my selfe to such a pri­son, companion only of Scorpions, and wilde beasts, seemed to be in my thoughts present at the sporting, and dansing of the Ladys of Rome. My countenance was pale with fasting, and yet my minde in a cold body was flaming with burning desires of Con­cupisence. In this anguish and lamen­table Condition, destitute of all com­fort I sat downe at the feet of Cruci­fy'd [Page 64] Iesus, I watered them with teares, and dry'd them with my havre, and tamed the Rebellion of my Flesh with the want of fooding for many weeks. I am not ashamed to confesse the misery of my unhappy Condition. I remember well, I have oft joyned the day with the night weeping and cry­ing to God, and knocking my breast with strokes and blowes, untill tran­quility and quiet returned, and that the Lord was pleased to give mee ease in my Tentations. I feared my cell it selfe, least it should have knowne my inward thoughts; and all alone angry and sever against my selfe, I pe­netrated the desert; there I beheld the depth of the valleys the asperitie 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 teares, and af­ter my eyes being fixt upon heaven I thought somtymes I was present with Hostes of Angells, and joyfully I did [Page 65] cry to thee my God, I will runne after thee, and after the odour, and smell of thy oyntments.

O Sall behold I present upon a Theater great Jerome a mortify'd Monk of the desert, of austere Sanctity, Leane, Pale, and consum'd with fasting and pennance; bring you now to the vew of the world the Doctors and Masters you have chosen, wanton grosse vaga­bond Monks, running out of theire Monasteryes with theire nuns and wen­ches, and that having abandon'd all Religious Authority, contemne and mock Jeroms Mortification; Let the world see thy great master Luther with his nun Chatharin Borin, as alsoe Buser, Peter Martir, and Ochinus with theire runaway nuns. And Calvin the Adulterer and Sodomyte, and Beza an­other Adulterer and Sodamyte with his mayd Candida, and faire boy Aude­bertus, forgett not Bale the Carmelite, with his lusty wench Dorathea, and many more of that kinde. A shame he upon thee Sall to forsake Jerome a [Page 66] man of God, an Angell of the De­sart, and spectacle of Mortification, to joyne with those Monsters of Impuri­ty; doe you take this to be a signe of your Praedestination?

As for Matter of Doctrin how dif­ferent Ieroni was from those you joyne with, you may learne by an excellent Epistle of his to Pope Damasus: the Saint being solicited in Syria by seve­rall Sects to joyne 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 Noe 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 [Page 67] Epistolis tuis, sive tacendarum, sive dicenda­tum Hypostaseon detur Authoritas.

You see here Sall a pure and ratio­nall Submission of this learned Doctor to Pope Damasus in Matters of Faith; what could be more humbly said by him, then 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 subtile Fxpounder of the sence of Scripture then Ierome? Noe, but because that Damassus was sitting upon Saint Peters Chaire,,, ad quam error non ha­bet accessum.

Sall you see that Saint Ierome revered the Pope as the Fountaine of all Spiri­tuall Iuridiction under God, he recog­nyzed him as such, a head of Gods House and Family, and you with your new Bishops and Clergy owne and acknowledge King Charles, though a great Monarck, yet a pure lay-man. (Ad quem pertinet tantum jus maenium.) Supreme head of the Church of Eng­land [Page 68] in Ecclesiasticis; this is an express Article of your Faith (the XXXVII. of your XXXIX. Articles) wherin all Authority in Spirituall, and Eccle­siasticall Matters and causes (properly apertaining to the Pope) is conferred on the Kings of England.

Nicolaus Sanderus a famous DoctorN. San­derus de Scis­mati. Angli­eano lib. 3. Leges depote­state Regia in rebus Ecclesi­asticis Anno 1. Eliza­bethe, Latae. of Divinity showes the latitude of this Vsurpation out of the English Lawes made in Parlament. Ita (inquit) habet lex: Omnia Privilegia, praeeminemiae, prae­rogativae, superioritates spirituales, quae ab ulla potestate, vel humano, vel Ecclesiastice Iure, haberi, aut exerceri possunt, quoad visi­tationem, correctionem, seu reformationem Cleritotius, seu quarumcunque personarum Ecclesiasticarum; ad cognitionem etiam ac punitionem omnium errorum, Haerefum, Schismatum, abusuam, &c. 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 [Page 69] quoscunque voluerint, qui eorundem vice ac auctoritatate, candem Jurisdictionem Eccle­fiastieam exerceant pro beneplacito suo; personas visitent; Hareses, 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 Iurisdictionem, po­testatemque [Page 70] Episcopalem teneant aut exer­teant, nisi ad beneplacitum Reginae; nec ali­ter nisi per ipsam, & a regali MAjestate derivatam auctoritatem.

Such saith hee is the Law:

All Priviledges, Prehemenensies, Pre­rogatives, Spirituall Superiorityes, which can be had or exercised from any power or any right human or Eeclesi­asticall, as to Visitation. Correction, or Reformation of the whole Clergy, or of any Eeclesiasticall Persons what­soever; to the knowing and punishing of all Errors, Heresies, Schisme, Abu­ses, &c. Wee will hereafter, that they be annexed to the Royall Scepter for ever.

And wee decree that the Queen, and her heires and all her Successors in the Royall Dignity, have, and possess, and shall have hereafter all power of nominating and substituting whosoever they shall please, to exercise by theire Authority and Order, and according to theire good pleasure may exercise the same Ecclesiasticall lurisdiction; that [Page 71] they vissit persons; that they correct Heresies, Schismes, Errors, and Abu­ses; and that they exercise all right and power, which could or ought to be exercised and practised by any Ec­clesiasticall Iudge or Magistrate.

It is determind and enacted; that the Clergy may not meete or assem­ble themselves in a Synod, otherwise, then by the Royall Letters, and Man­dats; nor may they make any Canon, Law, Constitution, Synodall or Pro­vinciall, 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 fyne, or mulct to bee im­posed according to the Queens plea­sure.

It is further determind that none may part out of the Kingdome, and her Majestyes Dominions, to any Visitation, Councell, Meeting or Congregation which shall be any where made for [Page 72] Matters of Religion; but that all such things be done within the King­dome by Authority Royall.

Likwise that Bishops be created by noe other Nominatiou or Election, or any other Authority whatsoever, other then by Royall Authority; nor that they hould or exercise Episcopall Iurisdicti­on and power, but only ad beneplacitum Reginae that is according to the Queens good pleasure; and that they have noe Authority but dependant of her, and derived from the Royall Ma­jesty.

Sall you see here all Spirituall and Ecclesiasticall power and Iurisdiction given by the Parlament to Queen Eliza­beth, goe now I pray you and read all the Annalls and Church Histories of the world, and then tell mee was ever any thing heard of in the World, more prophane and impious, then men, that held themselves to be Bishops to agree with such a Parlament, and to hold for (an Article of Faith) a woeman to be head of the Church, in Ecclesiasticis & [Page 73] Spiritualibus. Whereas Saint Paul com­maunded woemen should not soe much as speak in the Church. Mulieres (saithEpist. 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 woemen hould theire peace in the Church: for it is not permitted them to speak, but to be subject, as alsoe, the Law sayeth. If they will learne any thing, let them ask theire husbands at home. For it is a foule thing for a woeman 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 woeman learne in silence, with all subjection. But to teach I permitt not unto a woeman, nor to have Do­minion over the man; but to be in silence.

The Matter went quite otherwise [Page 74] in England after the XXXIX. Articles came in force, forasmuch as Bishops themselves could not speak in the Church without a woemans, (that is the Queens Licence), nor exercise any power, Iurisdiction or function Episco­pall, which lookes like a kinde of abo­mination.

Sall I see you are gon a way in Opinion with those Bishops and Clergy that reverenced to much that Queen, and loved woemen to much, and continency to little; Et idto prophanus factus es negans comedere agnum cum Sancto Ieronimo in Donio Dei, & eligens comedere cum impio Calvino extra Ecclesiam; renuis cum hoc Sancto in arca contineri, hinc mi­ser peribis deluvio regnante. And ther­fore you are becom prophane and de­nying to eat the Paschall Lamb with holy Hierome in the House of God, and Chusing to eat the same with impious Calvin out of the Church, you deny to be in the Arck with Saint Hierome wherfore miserable man you shall perish in the deluge.

Sall 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 houlds over all the world, is a most insolent mad­ness.

You have don this in siding with the XXXIX. Articles, and opposing your selfe to the four Saints, Doctors of the Church and to generall Counsells and to the sence of the Church, and its diffinitions and determinations, wher­fore sitt downe and consider well if a kinde of madness hath not ceasd upon you.

Gentle Reader, you see these ancient Fathers, and Doctors tells us clearly that Sall hath deviated from the right way of settling himselfe in true Reli­gion: the ready and sure way, (when hee began to doubt) was not in rea­ding many Authors, when one Con­tradicts, and impugnes the other, nor [Page 76] of making notes of that kinde hee 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 downe againe: the certaine and infallible way of searching true Religion, and setling therin without all fluctuation and danger, is, that a man leave his owne Iudgment, and rely upon the Authority of the Universall vissible Christian Church, (what privat man or Doctor, bee hee ever soe well lear­ned or holy, is soe wise as the whole Congregation of the Church?) as is commaunded by Christ himselfe, I meane a Church descending from age to age, from the Apostles. For a publick Direction in this to all, who are trou­bled about any dark question in matters of Faith. Saint Augustin gives a good Counsell to Sall and all men, (the same hee gave to Cresconius: Quisquis August. Lib. 1. contra. Crescon cap. 33. (said hee) falli metuit hujus obscu­ritate questionis Ecclesiam de ea consu­laet. That is, Who soever feareth [Page 77] to be deceived by the obscurity of this question, (wherabout wee two doe contend) let him goe and aske the Church therof. Saint Augustin must needs meane the Governours and the chief Pastors of the Church. Wee are to keep herein to the found Rule of ould Tertulian, which if wee doe, wee will not be deceived in Theo­rems, and Articles of believing: Caete­rum Terrul. deprae­script. cap. 28. (said hee) 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 Doctrin de­livered from hand to hand, and who will dare say those have erred, that delivered this Doctrin.

Sall look upon the Succession of Pa­stors in the Church from age to age, downe 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 He­reticks to prove theire descent: Edant [Page 78] (said hee) 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 Sall exami­ned the English Church according to this sure Rule of Tertulian hee had neuer taken up a place among them.

Having said soe much of these four great Doctors of the Church, and theire Vertues, let us now see what kinde of men were the new Doctors Sall hath closed with; for comparing their lives, and manners with one another, wee shall (according to that of the Philoso­pher unum quodque magis apparet contrario juxta si posito) bee the better able to Iudge who were the true Dostors, chosen by God to teach the Doctrin of Salvation: who knows light, knows darkness, quia eadem est potentia cognosci­tiva oppossitorum, unde visus, qui cognoscit lucem, cognoscit & tenebras. Let us ther­fore examin a little the Doctrin, lives, [Page 79] and manners of the new men Sall hath chosen for his Doctors and Mas­ters.

VI. CHAPTER. Of the Doctrin and manners of Luther and some other principall Hereticks.

THe Discription of theire Lives and Proceedings, who for an age and more under a faire pretence of Reformation have impugned our an­cient and long before continued and universally professed Catholick Faith, (alas in many Provinces and Regions they have almost extinguished it) will be a necessary Instruction to shun such men, and abominate theire Doctrin, and to contract noe kinde of ami­ty with theire Desciples and fol­lowers.

God hath ever more, out of his De­vine, [Page 80] and sweet Providence, chosen for Reformation of his Church (when decay'd in Disciplin or Doctrin) men in theire lives, not dissolute or licen­sious, but auster and sanctifyed, such were Moyses, Elias, and many of the old Patriarcks and Prophets, such the Apostles, and after them many Bishops and Apostolicall men, all those brought in Faith, and chased out Ido­latry by Vertue, Sanctity, and Mira­cles: Take great heed (saieth our savi­our) of false Prophets, &c. And againet doe men gather grapes from Thornes? or Matth. cap. 7. figgs of Thistels. Certainly Sall you could not gather grapes from those Thornes, nor figgs from those This­tels you are falne in love with; they were other kind of men that God us'd to assume for sowing the seed of heavenly Doctrin, and teaching the De­vine lesson of Salvation: hee said not to Plagitious, wanton Moncks and Priestes running away with nunns, and wenches, (such as your new Apostles and Doc­tors were:) Euntes ergo docete emnes [Page 81] 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 Sonne, and of the holy Ghost, teaching them to serve all things whatsoever I have commaunded you, and behold I am with you all days, even to the consumation of the World. These words our saviour spake 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 Soules re­quires (in its owne Nature) by all means men of Vertue and Integrity; Quiae Sancta Sanctè tractanda & a Sanctis: If those great reformers, which keep agreat noys in the world, (they vapor much of a justifying faith but of good works they have noe care quite against Saint Pauls sentiment, Who would have, [Page 82] that they which believe be carefull to excell Epist. ad Tit. cap. 3. in good works.) If those reformers (I say) have bin vertuous and mortifyd men, wee here are to examin, and shall begin with Luther, the Father of Protesta­nisme and principall Doctor of the Church of England; who is most highly praised, and esteemed generally by Lutherans and Calvinists through all the Provinces and Countryes they have in­fected; they all reverenced Luther, as being sent by God, as the light of the Ghospell, and Doctrin Evangelicall: Bishop Iewell a chief pillar of Protestanisme inIewell 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 lik­wise (esteemed in England for a holy man and a Church Historian) said, it pleased the Lord to reforme 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: Wee reverence Luther as a Father, and the Lutherans [Page 83] and Swinglians our very deare brethren [...] in VVhit. 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 goe 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 yeare 1483. at Islib in Saxony, by whome our Lord hath restored to Germany the light of the Ghospell. Others call Luther the Elias, conductor, and Chariot of Israel to bee reverenced most after Christ and Saint Paul, and accordingly hee was honoured with this Vers:

All of them affirme Luthers calling was extraordinary and immediatly [Page 84] from God, but they were neuer able to shew unto the World any Miracles hee had wrought for confirmation of his mission, the usuall marke of such as are extraordinary missioners of God. I will begin with the Doctrin of this chief Master, Elias, and trumpet of the Ghospell as they name him.

VII. CHAPTER. Of Luthers Doctrin.

HIs Doctrin, which is the founda­tion of Protestancy, tends for the most part to Unchristian liberty, and the enervation of Vertue and Christian discipline. Ile set downe here some poynts therof which are wicked and scandalous.

Thus then they lye:

1. That there is noe sinne but incredu­lity: Lib. de Capti. Babilon Cap. D. Bap. tis. Neither can a man damne himselfe, doe what misschief hee can, except hee will refuse to believe.

This Article alone opens a gate to all Impiety and bids good works a Dieu.

2. The Ten Commaundements aper­taine 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 Ghospells: For the Ghospell of John is only faire, true, and the principall Ghospell.

Luther saith this because the other three Ghospells speake much of good works: and must wee discard three Ghospells for the word or Authority of this beast?

4. If the Wife will not, let the Mayd 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 chast eares can heare this abo­mination: how many thousand and [Page 86] thousands of holy men in Monasteryes and in the deserts, and in the world, have lived chast and like Angells? wher­fore it was well said by a certaine Au­thor: fortior est castitas hominum, sed feli­cior Angelorum.

6. Christ and Saint Paule did not Coun­sell, Lib. de votis Mona­sticis. but dessi [...]ade Virginity unto Chri­stians.

O Diabolically.

7. Matrimony i [...] more excellent then vir­ginity. Lib. de votis Evang.

Against all the Fathers, none would affirme this but a monster of inconti­nency.

8. All Christians are as holy, and as just, Ser A. de Trin. de B. Maria & co­ment. Epist. 1. Petr, as the Mother of God, and as the Apostles were.

Coms not this Article and such im­pious words from the mouth of a man possessed by the Deuill?

Take more of Luthers Theo­rems.

1. That Free Will in Christians, is only Of Free VVill. a thing of name, and can cooperat nothing at all.

[Page 87]2. That the Adultery of David, and trea­son Gods Coope­ration to sin. Priest­hood. of Judas was as much wrought by God, as the vocation of Paul.

3. That all Christians and Priests have equall Authority to absolve sinns

4. That a woeman or a Child or any VVoe­men may absolve. other Christian (receiving authority from men the Community) may as well absolve a man from his sinns, as any Bishop, or the Pope himselfe.

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 unlesse it bee, without even the least good worke, doth not justify; nay, it is not faith.

These dangerous and impious Theo­rems and Articles you may finde gathe­red out of Luthers owne works by Doc­tor Sanders, Puteolus, Goclaeus, Eckius, Bishop Fisher, Surius, Staphilus, and other writers.

I will give you here Luthers opinion, that it was not lawfull to fight against the Turks.

In Epistola contra duo Mandata Imperia­lia. That is: In his Epistle against the two emperiall Edicts: Hee pur­posely crosseth the Emperours ayde against the Turk, saying: Oro cunctos pios Christianos, ne ullo modo sequantur vel in militiam ire vel dare aliquid contra Tur­cas, &c. That is, I beseech all Godly Christians that they follow not by any means the Emperour in the warre nor contribute any thing against the Turcks, &c, And hee says elswhere: Ʋt liberè animum meum aperiam, hoc aper­te Luth. in de­termin. 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 minde, I say openly, that I would as unwillingly strike a Turck with my sword as a Christian brother.

By this favorable opinion to the Turks, hee was soe gratfull to them, that the Turkish Emperour (to the great shame of Luther hearing therof) demaunded [Page 89] the Christian Embassador how old Lu­ther See Bel­forest in cosmog. lib: 2. c. 7. col. 579. was, and wished him yonger, pro­mising to be his good Lord.

Some of the above mention'd points of Luther, when the Author of the de­fence of the Censure had proved at large, one by one to be the true Doc­trinsSee this plainly repor­ted by Man­lius Luthers owne Scholler in loc. commu. pag. 639. and verifiable out of Luthers owne Books, then hee proceedeth to this sound Conclusion and Consideration theron.

That if a Christian man can not damne himselfe by any sinn unless hee will refuse to believe: If to keep Virginity, and resist the pleasu­res of the flesh, be neither much com­mendable, (for that marriage is farre better) nor profitable, nor possible; for soe much as a wife is as necessary as meat, drink, or sleep: and further yet, when a man hath taken a wife, hee may upon causes lye with her sister, or with the next of her kinde: and if these will bee obstinate, hee may take the mayd instead of the Mistris, and with all this, may be not [Page 90] 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 com­plaine (saith the defence of the Censure) of the hard way to heaven? who can say the Gate is streight, as Christ our Saviour did?

If these things be soe, are not they great fooles that mortify theire bodyes 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 soe 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, hee holds fasting, praying and good works have noe influence upon Salvation.

But nothing of Luthers Doctrin is more impious and abominable, then his abollishing the Masse upon a confe­rence hee had with the Deuill, to whome in the ende hee yielded: This [Page 91] 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 binne a man of God, but now [...] finde him by what the Author of the defence of the Censure says, to have beene a very bad man, and to have opposed himselfe against the Church of Rome by instigation of the Deuill himselfe, with whome hee had much conference as is proved out of his owne works. And surely Sir (saith hee to Doctor Downham) I think it concer­neth mee to bee of some better faith, and Religion, then such as should have the originall and beginning from the Divill; for what concord can there be between Christ and Belial, light, and darkness?

Luther himselfe setts forth his confe­rence with the Devill in these words. Contigit me sub mediam noctem subito ex­pergefieri, Luth. Tom. 7. VVlte. pridted anno 1558. ubi Satan mecum caepit ejusmodi Disputationem; audi inquit Luthere Doctor perdocte, &c. That is. It happened [Page 92] (saith Luther) upon a certaine tymelib. de Eissa privata &c. unct. Sacerde fol. 228 that I was suddainly awaked about midnight, then Sathan beganne this Disputation with mee, saying: Har­ken right learned Doctor Luther. (Nosti te quindecim annis Caelebrasse Missas privatas penè quotidie, &c.) Thou knowest, thou hast celebrated privat Mass, for the space of fifteen years, almost every day, what if such Masses were horrible Idolatrie? What if Christ his body and blood were not present there, but that thou only didst a dor [...] Bread and Wine? Wherunto I an­swered (saith Luther) that I was an anoynted Priest, received Unction, and Consecration from a Bishop and did all these things as from the Com­maundement and Obedience of my Elders, why then should I not con­secrate?

There passed after other arguments of Sathan against the Mass, and Luthers replyes, and among others, Luther said that hee celebrated Mass in the intention and faith of the Church, and that the [Page 93] Church did rightly believe and think: But (saith Luther) Sataen è contra fortius & vehementius instans, age, prome vbi Scriptum est, &c. That is: Sathan urging and replying more vehement­ly, said, goe toe shew mee where it is written that an ungodly and un­believing man may consecrat in the faith, and intention of the Church (where hath God taught or commaun­ded this?) To which interogations and arguments of the Deuill, Luther con­fessing that hee 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 deuines ofHospi­nian in bis Hi­stir. Sa­cram, part. 2. printed Tiguri 1612. fol. 20. Wittenbargh publishing theire reasons of abrogating the Mass, delivered the very same reasons and arguments that the Deuill 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 rann to Mary and [Page 94] the Saints these were the mediators between you and Christ and soe glory, and honour is taken away from Christ.

Here you see gentle reader that Lu­ther yielding to the Deuills reasons and arguments abollished the Mass, and that the Wittenberg Devines have made use of these arguments made by Satan, and that Luther himselfe af­terwards us'd the same arguments against the Catholicks: And as Mr. Walsingham says in his search into matters of Religion, that the same Articles are now held in England; namely against the Masse, against the Ordination and Consecration of Priestes, against the Real Presence, against Privat Receiving, and Communicating, about the Faith of the Church, about honouring and invocation of our Lady, and other Saints: And what is yet more marue­lous to mee here, is that the Deuill alleadged such arguments against Pa­pists Religion, in favour of Prote­stants, as though hee had loved the [Page 95] Protestant Religion, and hated that of the Catholiks, which they would say, is a good signe, that the Catho­lick Religion is the truth. And realy the Catholicks in all reason ought to think soe.

Now let any man think with him­selfe of what spiritt a man soe conver­sant with the Diuill was, (who says) Diabolus frequentius, & propius mihi condor­mit, Incollo. Mensal. Germ. Edit. fol. 281 quam mea Catharina. That is: That the Deuill doth sleepe with mee offtener and nearer unto mee, then my owne Catharin, that is to say, my owne 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 soe beset with con­trary Spiritts and Deuills. For as the Spirit of Christ can not but perswade, good things, and true Doctrin: Soe cannot the Spirit of the Devill but perswade bad things, and fals Doctrine, either openly, or covertly, for it is the Devills function and profession to deceive all men, and lead them to dam­nation.

The Matters of Luthers conference with the Deuill faling out to bee odi­ous and shamfull, sundry excuses areCherke in his reply to the Censur printed 1581. Fulke in his treaeice against the de­sence os the Censure printed by Tho­mas, Thomas p. 234. Lavat. in his Hist, Sacra. printed Tiguri 1553. sol. 24. pretended in answer therunto. Mr. Charke and Mr. Fulke doe answer that by Luthers foresaid discourse of his Disputation had with the Devill, is meant only a spirituall fight in minde, and noe bodily conference: Is it pos­sible two Doctors of Divinity in the English Church would give soe weake an excuse? did not Lavather himselfe confess it to have beene an apparition Luther being awak't? did not Luther himselfe discribing his Disputation with the Devill say (as aboue:) Con­tigit me sub mediam noctem subito experge fieri. That is. It happened upon a cer­taine tyme that I was suddainly a waked about midnight, then Sathan began this Disputation with mee, &c. and says further that the Devill speak­ing to him, hee burst forth all in sweat, and that his hart began to tremble and leap, and said further: (Voce forti & grave utitur) The Devill hath a base [Page 97] and strong voyce, &c. Doth hee not further write and affirme how that Oecolampadius, Empser, andLuth. Tom. 7. VVit. prented 1558, de Missa privata & uuct. Sacerd. fol. 230. others were slaine with such horrible encounters? Will Fulk and Charke tell us, that the Devill kild Oecolampa­dius, Empser, and others in a temptation. But Mr. Sutlyffe? tells us, that Luther in his aforsaid discourse of this matter only declar'd his dreame: What? but his dreame? Mr. Sutlyffe? is there in Lu­thers whole discourse hereof, soe much as but mention of any dreame? Doth hee not most directly to the contrary say: That hee was first suddaine awakt, and that then after Sathan began the Disputation with him. Doe men dreame waking? againe doth not Luther affirme of Empser and Oecolampadius to have beene slaine by such horrible encounters argue more then a dreame? Are men I pray you slaine by dreaming? Mr. Sutlyffe your answere is like a dream, and did you think to delude us in this manner soe grossly with an untruth?

VIII. CHAPTER. Of Luthers Pride, and con­tempt of the Fathers: and belying them.

LVther says the name of free willLuth. in colloq Latin. cap. de libero arbitrio was most odious to all the Fathers: Nomen (saith hee) Liberi Arbitrii Odio­sissimum fuit Patribus. Which is a foule lye, for that noe one thing is more fre­quent with all the Fathers then 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 deny'd free will. The Saint asserts free will in many of his books. Among others hee hath this speciall assertion: Est igitur liberum arbitrium, quod quisquis esse negaverit Catholicus non est. That is: There is free will, which who denys is not a Catholick. Doth not Saint Augustin expresly say in one of his Epistles: Valet liberum arbitrium ad opera bona, si Divinitus adjuvetur, quod fit humiliter pe­tendo [Page 99] & faciendo. That is, Free will is able to doe good works if it be de­vinely ayded, which is done by humb­ly asking grace and making use ther­of, Can there bee a clearer expres­sion of free will made then this. Againe 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 commaund, and grace to help or assist. Nor would the law com­maund if there were not a free will to be commaunded, nor would grace help free will, if free will alone could worke without grace. By this true Doctrine the pestiferous Ca­lumnyes of Luther are repulsed and con­futed, to wit, his assertion that there is noe free will, and that the name therof is odious to the Fathers, and that the Papists teach a man may keep and fullfill the commaundements by the proper forces of nature without Gods grace. Papistae (saith hee) docent posse hominem propriis naturae viribus, sine [Page 100] gratia Dei, mandata servare. That is: The Papists doe teach that a man may keep the commaundements of God, with the propper forces of nature without Gods Grace. Which is mani­festly contradicted by all the Fathers, and all Catholick Devines and Schoo­les: Read Bellarmin Lib. 5. de gratia & libero arbitrio. Cap. 4. & 5. Read Coccius who setteth downe this Article: That after the Fall of Adam, noe man can doe any thing, by the propper forces of nature, but hath need allways of the helpe of Gods Grace. And besides all Scriptures alead­ged for the same, hee citeth above an hundred Greeck and Latin writers that confirme the same. You see by this what a lying impostor Luther was in belying the Fathers touching free will, and the need of Gods Grace in doeing any good worke.

There neuer lived an Heretick that more contemned the veneration and authority of holy Fathers, then this proud and wanton Monk. Hee falls upon Saint Hierome, a famous Doctor [Page 101] 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 therof in his writings. And againe: Hierome doth treat indeed of Christ, but only in name: But of faith, hope, and cha­rity, hee saith nothing at all. O im­pudent, petulant, abominable Luther, that writt soe intollerable a calumnie against Holy Hierome.

That Saint Hierome, who writt soe many tomes, especially commentaryes vpon Saint Mathew, upon the Epistles to the Gallatians, Ephetians, and Titus, upon the Psalms, and some of the Pro­phets, that writt many holy works, that writt in a faire stile against Hereticks, (Monsters and lyers 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 finde a great number of Books, and works Saint Hierome writt, and now can any man imagine, that Saint Hierome, that [Page 102] writt soe many Godly things and espe­cially against Hereticks, 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, hee saith nothing at all.

Will you heare Luther speaking of theLuth, Tom. 2. VVitt. 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 Doctrin? first hee im­pudently affirms all of them to have beene blinde, and most ignorant in Scriptures, and to have erred all theire life tyme.

Of sundry Fathers, in particular hee 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 accurssed of God. Of Chrisostome I make noe ac­count. Basill is of noe worth, hee is wholy a Monk, I wey him not a hayre. Cyprian is a weake Devine. Hee adds further that the Apologie [Page 103] of his Schollar Philip Melancton doth farre [...] exceed all the Doctors of the Church, and even Augustin himselfe. Is not this a Luciferian pride in this Ap­postata to despise all the venerable Fa­thers in this kinde; and yet this wic­ked Fryers authority and Doctrin, is the first foundation of Protestancy: let them look well to theire Religion, I think they have need.

As Luther abolished the Masse, and began his work of opposition to the Romish Church, by the confe­rence and direction of Sathan: soe hee endeavoured alsoe to prove that hee took of Sathans spiritt in his actions, and writings. Wee have now shewed how scornfully hee hath reviled the Fa­thers, let us now see how petulantely hee abuses a great Monarch King Henry the eight. I talke (saith hee to KingDesen. p. 16. sol. 337. sol. 337 Heury) with a lying scurrill, covered with the tytle of a King, a Thomi­sticall braine, a clownish witt, a dol­tish head, a bugg, an hypocryte of the Thomists, most wicked, foolish [Page 104] and impudent Harry. This glorious King lyeth stoutly like a King. And heare now must I deale not with ig­norance and blockishness only, but with obstinate and impudent wicked­ness of this Harry: for hee doth notHow intole­rable is this in a rune­gate Fryer, only ly like a most vaine scurre, but passeth a most wicked knave, in de­torting of Scripture. See whether there be any sparke in him of an ho­nest man. Surely hee is a chosen ves­sell of the Devill, I would to God piggs could speak, to judge between this Harry and mee. But I will take asses that can speak. Judge you (ye Sophists of the Universityes of Paris, fol. 339 Lovan, and Cullen) what this Harries Logick is worth. I am asham'dSee the pride of an Apo­stata against three famous Vni­versitys (Harry) of thy impudent fore-head, which art noe more a King now, but a sacrilegious theefe against Christs owne words. I will feigne here certaine fooles and madmen, to the end I may set out my King in his colours, and shew that my bedlam King, doth passe all bedlamness it [Page 105] selfe. What need had I of such piggs to dispute with all? Thou lyest in thy throate foolish, and sacrile­gious King. This block my L. M. Harry hath taught togeather with his asses and piggs, and now hee is mad and cryeth, and foameth at the mouth. Neither could I with all my strenght make this miserable King, soe filthy and abhominable a spectacle to the world, as hee by fury maketh himselfe. What harlot ever durst bragge of her shame, as this most im­pudent mouth of his doth? This foole must have a Dictionary to learne what a Sacrifice is. Oh unhappy that I am, to be inforced to loose tyme with such monsters of folly, and can­not get a learned man to contend with me. Soe hee.

And I leave infinit dispilefull, slaunder­ous, and scurrill words, which this impu­dent Apostata useth against his Majesty. And som care soe dishonest, as I am as­hamd to English them, as where hee saith: Jus mihi erit Majestatem, Auglicam ster­core fol. 333 [Page 106] conspergere. And againe: Sit erg [...] fol. 337 mea haec generalis responsio ad omnes senti­nas insulsissime hujus larvae. Againe: Haec Luthers Spirit in ray­ling speach. 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 Luthers Incontinency.

Lvther after his conference with the Devill (having resolved to build upon this foundation the structure of his re­formation) indeavoured by all meanes to gaine to his side many Poets, Pain­ters, Players, and Printers, to discredit with schoffing Ballets, Pamflets, Poems, [Page 107] and Pictures the Roman Religion (which untill then had been called and esteemed the only Catholick and Apo­stolick) and to divulge his new Doctrin, amongst ignorant and vitious People. For the incouragement of dissolute Cler­gy-men to joyne with him hee taught (against the Doctrin and Practice of the whole Church, ever since the Apost­les tymes) that Priestes, and professed Monks and Nuns might lawfully marry, and were bound to doe soe.

This liberty of marrying, and joyn­ing 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 pennance rann out of their Cloysters) some of the chiefest of those Apostatas weare Carolostadius, Arch-Diacon of Witimberg, Justus Jonas head of a Colledge of Canon Regulars, Oecolampadius a Monk of Saint Brigitts Order, Zwinglius a Canon of Con­stance, Martin Bucer a Dominican [Page 108] Fryer, Peter Martyr a Canon Regu­lar, and some Augustin Fryers of Lu­thers owne Order, each of these having taken a wench were ingag'd in Lurhers quarrell against the whole Church. And they soe domineered with their dancing woemen and Nuns, and with the favour of the People given to all kind of liberty and dissolution, that they dar'd say: Omnia judicemus & re­ganemus.

A word or two in particular of Lu­thers flaming incontinency. Few have e­ver matcht him that way; (though wee should compare Mahomet the Au­thor of the Alcaron with him Luther would not yeild to him in lust or disso­lution.) Before his Apostacy from our Catholick Church during the tyme hee was a young man and Monk, hee livedVoyon upon the Ca­taloge of the doctors printed 1598. pa. 180. in his Monastery, punishing his body with Mortification fasting and prayers, honour'd the Pope out of meer Consci­ence, kept chastity, poverty, and obedi­ence. Soe saith Simon de Voyon. And what soever (saith Luther) I did, I did it [Page 109] 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 bot­tome of my hart. But after his revolt from the Church harken to what hee says, and his most barbarous speeches. Noth­ing (saith hee) is more sweet or loving vpon Earth then is the love of a woeman if a man can obtaine it. And againe: Hee that In Prov. 31. v. 1. Lrth. Tom. 7. VV it­temb. in Epi. ad VV ols­angum fol. 505 resolveth to be without a woeman, let him lay aside from him the name of a man, mak­ing himselfe a plaine Angell or Spirit: yet more. As it is not in my power, that I should be noe man, soe it is not in my power that I should be without a woeman &c. In soe much as hee acknowledgeth himselfe to have been almost madd through the rage of lust, and desire of woemen: exclaiming out yet further and saying I am, burned with the great flame of my untamed flesh, &c. But saith hee. It suffiseth that wee have knowne the Riches of the Glory of God, the Lamb which taketh away the sinns of the world, from him sinn can­not draw us although wee should com­mit [Page 110] fornication, or kill a thousand ty­mes in one day. In fine having left of prayer, and all Mortification for eight days together, at the last having cast of his Religious habitt anno 1524. Hee did in a speedy acomplishment of his longing desire, marry even upon the suddaine 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, hee then soe finished the abominable marriage for which by the most ancient and imperiall Lawes, soone after the tyme of Constantine the great, hee should have lost his head. Jovinian the third Christian Emperour after Con­stantin Zozom. Histor. Lib 6. Cap. 3. fine. published this Edict. Ʋt qui Sacratam Virginem vel ad nuptias contrahen­das pellicere conaretur &c. 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 [Page 111] Matrimonii Sacratissimas Virgines ausus fue­rit, capitale paena feriatur.

Oziander and Melancton doe attestOzean. Centure 16. c. 36 pag. 29. Melan. in Epist. ad Ioac. Camer. de D. Lutheri conjugio this marriage of Luther.

All wanton Monks and Priestes rann after Luther. each one with a Nun or a wench; Martin Bucer a Dominican fryer, 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 marryed at Straesburgh Dame Catharin the loose Nun, that rann out of her Cloyster of Metz in Loraine: yea the Arch-Bishop of Cullen began his Re­formation with marrying a Nun. Soe writes Osiander: Interea (saith hee)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 Arch-Bishop Elector of Cullen, Baron Truches began the Reformation of Religion, and promised to Marry Agnes that was a Nun, and at length Married her. See further there pag. 953. [Page 112] How revolted votarys the Protestant Bishops of England took wives, namely the ensuing. Hooper of Worcester: Bar­lowe of Chichester: Downham of West­chester: Storie of Hereford: Barkaley of Bathe, and Wels, Coverdale of Exeter: who all of them were professed Monks; to whome might be added Sandes of York, and Cranmer of Canterbury, (who still carried a woeman about with him) with divers others all of them formerly Catholick Priestes.

One of the first that begun to live in England scandalously was Iohn Bale of Norwicth a Carmalit Fryer, taking to him his Dorathy a lusty wench, whome hee called fidelissimam conjugem, this Fryer was after made Bishop of Ossery in Ire­land.

Mark it well Sall how all these illumina­ted Doctors of your Protestant Religion, were declared Enemyes to chastity, and prophane breakers of theire Vowes, and began all of them the great worke of Sanctifying the world, and refor­ming the Church, by marrying to [Page 113] Nuns and other dissolute woemen, without such Companions they could doe 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 tyme 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 woemen to acomplish, the Conversion of Na­tions?

Now good Sall sit downe a little I pray you and ponder with your selfe, if God, (a God of Piety and Sanctity) would send soe wicked a man as Luther to denounce his word and Ghospell to the world; a man, who by a conference with the Devill abollished the Mass, threw of his habit of Religion, and all modesty and vertue, marryed a professed Nun, and lived more like a beast then a man, who contemned in the highest degree, [Page 114] the veneration, sanctity, and learning of all the Fathers, who was possessed with a spiritt of an intollerable pride, would God imploy such a man, a slave of lust, pride, and the Devill, to give the true light of the Ghospell?

Think seriously Sall what smale rea­son Mr. White had to say of Luther, Mr. VVhit, in his way to the Church. printed 168. pa. 428 This was the end of that good man, whose memory shall be pretious in the Church for ever, and flourishing as the Rodd of Aaron layd up in the Ta­bernacle.

After a due ponderation of the pre­misses touching Luthers impious Doc­trin, and incontinent and wicked con­versation taken out of the writings of Protestants themselves, I doe referr to the Readers owne Iudgement, whether wee are to joyne in esteeming and term­ing him a holy man, as certaine Pro­testants doe to the great blemish of theire credit. Some of these are English:Gabr. Powell in his conside­raiion of the Mr. Gabriell Powell calls him holy Saint Luther; Mr. Iewell calls him as (above was said) a most excellent man, sent of God to [Page 115] 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 owne mighty Spirit, hee alsoe Rubricates him in the highest ranck 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 Israell, and to be reverenced after Christ and Saint Paul. But all these high, strange, Phanaticall, and hyperbolicall prayses given to this wicked man are proved lyes by the plaine uncontroulable alegations and Testimonyes of other learned Prote­stant Authors, who are to be cre­ditted in this, Quia res ipsa loqui­tur.

X. CHAPTER. What frutes followed Lu­thers Doctrin and Re­formation.

IT has beene a constant observation in all ages and tymes, 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, pennance, prayer, and change of mens lives to the better followed these missions, whole Provinces amen­ded theire ill manners, and lives: Saints doe holy things, Bona arbor, bonos fructus facit.

Now if wee shall examin the nature and effects of Luthers Reformation, wee shall finde neither Miracles nor Sanctity [Page 117] in him, or the rest of his Brethren: and what fruits did this new Doctrin pro­duce in the people? did those that re­ceived it become more holy then be­fore, more modest, just, sober, or more penitent for theire sinns? Was pride, vice, and dissolution abated or dimi­nished after the pretended zeale of these reformers? did any man mortify his body, or crucify his flesh with the con­cupisence and vices therof? Noe such matter: a change indeed followed theire new Ghospeling and Reformation, it changed all to the worst; Rapine, Vsery, Adultery, and all kinde of unclea­ness and dissolution became greater then before, these were the first fruits of Luthers extraordinary mission. Mala arbor, malos fructus facit.

Will you have all this evidently pro­ved by the Testimony of prime Prote­stant Authors, wherof Luthers is one? Hee speaks thus: The WorldLuth. in Po­stilla super Evang. groweth dayly worse, men are now more revengefull, covetous, licen­tious, then they were ever before [Page 118] in the Papacy: when wee were se­ducedDom. 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 gett all to himselfe by exactions, pill­age, theft, lying, usery, &c.

The second Author is Erasmus (one of Mr. Fox his Saints and Confessors in his acts and monuments) hee says: Circumspice populum istum Evangelicum, &c. Eras. in Epist. ad vul­turiam neoco­mum written anno 1529. profer 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 mee one glutton that this Ghospell made sober, an incontinent man made chast, I will shew you many that have ex­ceeded even themselves in wicked­ness, and hee further saith: Quos antea noveram puros, &c. That is: Who I have knowne before pure, cleane, sincere, and voyd of craft and knavery, I have seen these men after professing this new Evangelicall Sect, be­ginne [Page 119] to speake of mayds &c. toEras. in Epist. ad Fra­tres id­feriores Ger­mani [...]. leave of theire prayers, to become very impatient, and vaine, and meer vipers in theire manners, and have as it were cast of human nature, I speake what I know: And hee saith yet fur­ther there. Nov [...] monachum, qui pro una duxerit tres &c. I knew a Monk who insteed of one wife marryed three, and I knew a Priest, that after hee had marryed a wife, found out that shee was marryed to another be­fore. I will not name to you a cer­taine Priest, whipt here at Basille about the streets for his wickedness being of the same profession with these Ghospelers, &c. Hee testify'd publickly that after hee had once ad­dicted himselfe to that Sect, hee rann into all kinf of wicked­ness: I will not say what hee told of the whole Sect, &c. hither to Eras­mus.

Musculus a famous Lutheran saith:Muscul. Dom. 1 Adv. & in Lib. Thus stands the case at present with us Lutherans, that if any bee desirous [Page 120] to see a great rabble of knaues, ofde Pro­phesia Christi. turbulent persons, deceitfull Cose­ners, Userers, let him goe to any Citty where the Ghospell is purely preacht, and hee shall find them there by multitudes; for it is more manifest then the day-light, that there were neuer among the Ethnicks, Turks, and other Infidells, more unbridled, and unruly persons, among whome all vertue, and honesty is quite ex­tinct, then are among the Pro­fessors of the Ghospell. And Sall is not this a faire Testimony Musculus gives of the first fruits of your Reforma­tions?

Perhaps good works and Sanctity some years after follow'd your new Doctrin and Ghospelling: I cannot finde it soe, 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 trauel in compassing all England round about; I found the people in most parts dissolute, proud, envious, [Page 121] malicious, covetous, ambitious, car­less of good works, &c.

And after him Mr. Richard Giffe­ry a Protestant Devine in his Sermon at Pauls Gross 7. Octob. Printed 1604. page 31, saith: I may freely speake what I have plainly seene in the course of some travells, and observa­tion of some courses; that in Flanders was never more Drunckenness, in Italy more wantonness, in Iury more Hypocrisy, in Turky more Impiety, in Tartary more Iniquity, then is practised generally in England, par­ticularly in London. And if wee may give credit to the relation of some Catholicks, and Protestants that come a broad, it is noe whit better there at present.

The Centuristes Cent. 7. c. 7. Col. 181. Complayning of the want of good works among those of theire owne Profession, and speaking of the Catho­lick common people in the blindness (of Papistry as they term it) say thus. They were (the Catholicks) [Page 122] soe attentive to theire prayers, as they bestow'd almost the whole day therin &c. They did exhibit to the Magistrat due obedience; they were most studious of amity, concord, and Society, soe as they would easi­ly remitt inivryes, all of them were carefull to spend theire tyme in an honest vocation and labour, to the poore and strangers they were most courteous, and liberall, and in theire Iudgments and Contracts most true.

Sall is not this a faire Testimony wee Catholicks have from our adversaryes of vertue, piety and good works; strong it must be coming from adversa­ryes.

Now I would faine know how can Luther and his new Reformation, save those that received his Doctrin, hee cannot doe it by good works, wheras himselfe, Erasmus, Musculus, and the Centuristes Confess they had noe merita bona, but multa merita mala. Noe good works, noe justice, noe piety: hee an­swers [Page 123] let them live as they please, and doe noe good works; let them have faith, and live neuer soe wickedly, they are sau'd: for this is a principall Article of Lutheran Faith and Doctrin that, Who doth once truly believe, though hee committed thousands of Murthers Adulteryes, and most wicked sinns cannot be seperated from God, nor fall from his Grace, and, which is more, cannot loose his Faith by any sinn? Let any man judge, if ther can bee any principle and Article of Faith more de­sperate and impious then this.

XI. CHAPTER. Of Calvins Doctrin, his Ca­lumnies against Catholicks, and of his Life and Con­versation.

Iohn Calvin borne at Noyon in France, an eloquent man and famous with [Page 124] Protestants for his writings, especially his Books of Institutions, which are more esteemed in England and whersoever his Sect beares sway then the Can­nons of holy Church, and the Doctrin and Authority of the ancient Fathers. Hee 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 &c. Arraignèe, a couru par dessus toutes les Heresies passees, 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 runne over all Heresyes of former tymes, and hath suckt out of each of them the most pernitious venim, and made therof a poysened Potion, and gave therof to drinck to the Christian World. Hee raked up many old Heresies from hell, but nothing can be more blasphe­mous then two Articles of his Doctrin: The one, that hee makes God Author of sinne, affirming that hee damnes sou­les to Hell by an eternall inevita­ble, and unalterable decree and Iudg­ment, [Page 125] without any regard had of theire doing good or evill; is not this to make God, a God of iniquity? as you would call a temporall Iudge, a cruell Iudge when hee puts to death a prisoner without hearing any trespasse, or crime aleadg'd against him, and whether, hee did or did not meritt death: the Scripture all over tells us God is a holy God, and therfore in heaven the Angells, and the blessed soules sing: Sauctus, Sanctus, Do­minus Deus omnipotens, qui erat & qui est, &c. 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 Royall 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! IsAd Rom. Cap. 3. God unjust? And Calvin contrary to holy David and Saint Paul makes God unjust and doing iniquity in condem­ning soules to eternall flames without careing what they have done good, or [Page 126] evill: were ever spoken by the mouth of man, soe horrible and impious words as these insuing 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 againe hee 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 Doctrin soe diabolicall as this of Cal­vin saying professedly, that when the Devill blinds sinners that the very effi­cacy of the error proceedeth from God; and that God speaks to sinners but will not that they should heare him, that hee sheweth them light, to the end they may be come blinder then before, final­ly hee saith God makes an offer of Sal­vation (to the reprobate) but with noe intention of theire having it. This Doctrin of Calvin affirming God to be Author of our sinn, as it is impious in it selfe, soe it displeased many Prote­stants, in soe much as the Magistrats of [Page 127] Berne (though otherwise Calvinists) made it penal by theire Lawes, for any of theire Teritoryes, to preach Calvins Doctrine therof, or for theire people to read any of his Books containing the same. Vide litter as Senatus Bernensis, ann [...] 1555.

Himselfe acknowledgeth such a de­cree, and judgement of God to bee hor­rible: Decretum quidem (saith Caluin) horribile fateor, and yet hee will have it stand soe: This Doctrine heeLib. 3. Instit. cap. 23. §. 2. 3. 4. And in his harmo­nie upon Math. cap. 13. Petr. 2. Epist. cap. 3. hath in his Institutions and upon Ma­thew.

Calvin and other Hereticks interpret holy Scriptures, which in some places are darke, and the sence hard to be understood, with great presumption, and without invoking the ayd of the holy Ghost, which makes them fall into errors and heresies. Saint Peter himselfe doth attest this darkness in these words: My dearest &c. doe you account Salvation, as alsoe, our most deare brother Paul according to the wisdome given him hath writ­ten [Page 128] to you: as alsoe in all Epistles, speaking in them of these things, in the which are certaine things hard to be understood, which the un­learned and unstable deprave, as alsoe the rest of the Scriptures, to theire owne perdition. It is certaine 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 hereticks be,) doe pervert Saint Pauls writings as alsoe other Scriptures to theire owne damna­tion. Wherfore it is a every dangerous thing for such as be ignorant, or for wyld witted fellows to read the Scrip­tures, for such conditioned men be they, that become Hereticks, and through ignorance, pride, and private fancy, meeting with hard places of Saint Pauls Epistles, or other Scr [...]tures, breed He­resyes. The great Saints, and DoctorsAug. 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 ther­of, [Page 129] is high and hard, and purposlyAmbr. Epists 44. Iherom to Pau­linus Epist. 103. cap. 5. 6. 7. Psalm 128. Acts of Apost. Cap. 8. by Gods providence, appointed to be written in such sort. For this reason the a bove named Saints and other Doctors in all ages by continuall study, watching, fasting, and praying, had much a doe to understand the Scriptures; did not David pray to God thus, give mee 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 expresly that the Epistle of Saint Paul to the Romans is wraped in soe great obscurities, that to understand it wee need the help of the holy Ghost, especially som passages in the ninth Chapter, and among others [Page 130] this: Iacob I loved, and Esau I hated, (and God saith soe): When they were not yet borne, nor had done any good or evill. The Apostle considered, that men reading this passage would take accasion to murmour against God as partiall, and acceptor of persons, for loving Jacob, and hating Esau, that were both equall by nature and condition, both infected with originall sinn, and consequently both guilty of eternall damnation: Saint Paul says, what shall wee say then? Is there iniquity with God? But you will say, what did God see in Jacob, wherfore hee lou'd him, and in Esau, wherfore hee hated him, before they were borne, or had done any good or evill? 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 Iacob to be beloved, but the gift of his owne mercy. Nor in Esau to be hated, but originall sin. Now Calvin or another like him coms [Page 131] in, and says: Quid ergo? what is hier to be said? Nunquid dicetur Deus iniquus, qui sine merito elegit Iacob & Esau repro­bavit? That is: Will not God be estee­med unjust, that hath chosen Iacob without merit? Saint Paul says absit, God forbid, and the Fathers that right­ly understands Saint Paul, doe justify what hee 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. Hee that will busy himselfe to know wherfore God gives mercy to one, and not to an­other, let him well consider what the same Father says: Serutetur, qui potest, tam profundum Iudicium: verumtamen caveat precipitium. That is: Let him that Seeks to penetrat soe deep a Iudgment be aware he fall not into a precipice.

And that you may clearly see that God is just in his proceeding with Iacob, and Esau. The Fathers, and Divines [Page 132] 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 meer grace, injustice hath noe 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 plaine in distributing the penny or reward on the work-men, that came into the vyniard in the morning, and at elevenMath. cap. 20. of the Clock, for hee gave the same to both: Those that came in the mor­ning thought they should receive more then the others, and not receiving more then the others: They murmured against the Master of the vyneard, sayng: These last have continued one houre, and thou hast made them equall to us that have borne the day and the heats. But hee answering, said to one of them. frind, I doe the noe wronge: didst thou not cove­nant [Page 133] with mee for a penny? Take what is thine and goe: I will al­soe give to this last even as to the alsoe.

If there were two men both being Christen'd, both beleeving well, and living well, if God should give heaven to one, and should damne the other, then would God be term'd unjust, par­tiall, 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) then the matter standeth on meer mer­cy, and of the givers will and liberality; in which case partiality or justice hath noe place. Saint Augustin giveth anAug. lib. de predest. & gra­tia c. 4. example of two debters: 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 theefe that is pardoned, [Page 134] can not attribute his escape to his owne deseruing but to the Princes mercy.

3. The theefe that is executed can not chalenge the prince that hee was not pardoned alsoe: but must acknow­ledg hee hath his desert.

4. The standers by, must not say, that hee was executed because the Prince would not pardon him; for that was not the cause, but his of­fence.

5 If they aske further, why the Prince pardon'd not both, or execu­ted not both: the answer is, that as mercy is a Godly vertue, soe Iustice is necessary and commenda­ble.

6. But if it be further demaunded why Iohn, rather then Thomas was exe­cuted: or Thomas, rather then Iohn par­doned: answer, that (the partys being otherwise equall) it hangeth meerly and wholy upon the Princes plea­sure.

In all this mercy of God towards [Page 135] some, and Iustice towards others, both the pardoned work by theire owne free will, and therby deserve theire Salvation: and the other noe less by theire owne free will, without all necessity, work, wickedness, and themselves, and only of themselves procure theire owne damnation. Ther­fore noe man may without blasphemy say, or can truly that hee hath nothing to doe towards his owne Salvation, but will live, and think hee may live without care or cogitation of his end. Every good Christian must suppose, that in Gods Iudgments there be many things secret, but nothing unjust: and therfor the good man without Search of Gods secret Iudgments must work his owne Salvation, as Saint Peter doth advise, saying: Wherfore 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 sinn at any tyme. By this Saint Peter teaches clearly, that Gods eternall Prodestination, and El­lection [Page 136] consisteth with good works: yea that the certainty, and the effect therof is procured by mans 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 theire bodies, and to sanctify themselves by good works, and themselves lived soe: heare Saint Paul the great Doctor of Nations, telling what way hee tooke to the Kingdome of heaven and making sure his Election and Vocation. Thus hee spok to theActo, cap. 20. ancients of the Church coming to him from Ephesus. You know from the first day that I enter'd into Asia, in what manner I have bine with you all the tyme, serving our Lord with all humility tears, and temptations that did chance to mee by the con­spiracyes of the Iewes.

Who after these words of Saint Paul the Oracle of the World, will tell us, that humility, tears, and tem­tations, are not necessary for gayn­ing [Page 137] the Kingdom of heaven?

The other Blasphemy is, that our Saviour going downe 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 noe way profitable to mankinde. Hee says the aprehention of the torments and pai­nes our Saviour was to suffer in Hell, was the cause of sweating blood in the Gardin, and that hee feared his owne Salvation: did ever man speakCalvin lib. 2. Iustit. cap. 26. §. 36. soe horrible a Blasphemy? And says further that Christ nayld upon the Cross, spake words of despaire. I will not spend tyme here, in telling you his Hereticall Opinion of the Trinity opening a way and dore to the Arrians, wherfore Fran­ciscus Stankerus reprehending Calvin, said: Quis Diabolus O Calvine te seduxit contra Filium Dei cum Ario obloqui. That is: O Calvin! what Devill hath seduced thee to speake evill of the Sonn of God with Arius.

XII. CHAPTER. Of Beza's Doctrin and Con­versation.

THe aforesaid Hierom Bolseck; writt alsoe the life of this filthy Beza, and what ennormious villanies hee committed.

First hee rann away with a Taylors wife in Callendors-street in Paris, and [Page 150] shee then stole away her husbands goods: hee sould a way a Priory hee had, to one for redy monyes, and hee had farmed it to another for 5. years for mony before hand, after his running away, these two fell to a publick sute, which lyes upon record in the Court of Paris. Hee was accused for getting his mayd Claudia with Child in Geneva, and then faining himselfe and his mayd to be sick, of the plague, hee procu­red they should be lodged in two Chambers of Petrus Virettus in another Garden: to conceal the sin, hee had Claudia bled and strongly purged, soe as shee 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 foule matter hee composes a Hymne of certaine spirituall songs of the great paines hee suffered by vehemence of the plague, and printed them at Geneva.

Sall is not this a holy man fitt to re­forme the Church of God, and to Sanc­tify [Page 151] the World? O abhominable Im­poster, that covered black sinns, with spirituall Hymnes!

Bolseck in publishing Beza's life anno 1582. doth object against him many, great, and haynous Imputations setting downe in particular, with speciall naming of tymes, places, and persons, and cleare circumstances. Beza printed seditious Books for stirring up, and fomenting civill warrs in France, wherof one was intitled the French Fury, another the truth, another the watch, another the waking Bell: hee writt a most pe­stellent Book, intitled De Iure Magistra tuum in subditos. A thing soe perfidious as Mr. Suttlife saith: The DoctrineSuttl. 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. therof doth wholy tend unto trouble and rebellion, doth arme the subjects against the Prince, and overthroweth in effect all the Authority of Christian Kings and Magistrates. Likewise, Ban­croft Protestant Arch-Bishop of Canter­bury, delivers the same opinion of that dangerous Hereticall Book.

Who will be pleased to consider the [Page 152] principels and Aphorismes of Zwing­ [...]ius, Calvin, and Beza, the tribunes of the furious People, Boute-feux and Ring-leaders of Rebellion, it shall ap­peare clearly ex effectis, that Geneva is the School of Rebellion, and the Se­menary of all the civill warrs in France, and if you will call to minde, both theire beginnings; theire procee­dings; and theire continuance till this tyme in the Kingdome of France: In all these three things, are specially to be observed. 1. Theire many Conspira­cyes, 2. Theire many and great Batles against the King and his Officers. 3. And the horrible outrages and at­tempts, both incomparable for crueltie, and incredible for disloyalty.

To say noe more of these things, let it serve turne to informe you of the open and actuall Rebellion of these new Saints, who sought by the sword in theire hands to compell the King, to pacification. Remember first that fu­rious and memorable Battle, upon the plaine of Dreux; the Batle of Saint [Page 153] Dennis; the Battle of Ianac; the Battle of Coutras: the Battle of Moncontour: and the besieging of Roan, (where the King of Navare lost his life.) At Saint Den­nis the Constable was slaine: and at tarnat the Prince of Conde: and at Cou­tras the noble Duke Ioyeuse ended his days. The fields of France were stayned with noble French blood; and a curssed 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 Catholick Religion prescrib'd in France, and professed for aboue 1300. years against all Heresiarks and impious men that would chase out that Religion, and bring in Heresie. And by very reasons of state, and the Law of Nations hee was bound to doe soe, and to this purpose conduced the wise Councell Mecaenas gave to Augvstus, as an axiome contra Novatores as Dyon re­cordeth. Libro 52. Eos, qui indivinis ali­quid innovant, odio habe & coerce: non deo­rum solum causa (quos tamen qui contem­nit, [Page 154] 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 Mecaenas to Augustus, that make any change in Religion, and chastise them: not only for respect of the Gods (though hee that con­temneth them shall neuer doe any great thing) but because those that introduce new Gods doe stirre up the people to mutation and discorde: from this springs up conspiracies, seditions and dangerous meetings, and consultations (things noe way agreable, or profitable to the King­dome.) And surely by such innova­tion did Beza insinuate himselfe 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.

Noe man did ever more vilefy and contemne the holy Fathers then this wanton Poet, his insolency here in is in­tollerable. Will you heare him utter the greatest petulancy that could be spooken? Itaque dicere nec immerito qui­dem Beza ia 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.

Therfore (saith Beza) I was acustomed to say, and not without reason when I compare those tymes even next to the Apostles with our tymes, that they (the Fathers) had more of Conscience, and less of Sci­ence; and wee on the other side, haue more learning, and less Conscience then they, &c. As for Conscience hee said most true, but to preferre himselfe, and his Brethern Sectaries in learning to the ancient Fathers hee would not have don it, unless the Spirit of lying and pride had throughly possessed him.

That wee may loose noe more tyme with this man of abomination that pre­ferrs Calvin to all the Fathers in this lan­guage. Magnus ille Ioannes Calvinus beatae memoriae veteres & recentiores omnes longè superauit. That is: The great Iohn Calvin of blessed memory did farre excell all the antient Fathers, and later Authors alsoe. (Hee means in expounding, and interpreting Scriptu­res.)

Let mee tell you what Heshusius aHesh. in libro Verae & Sa­nae Con­fessionis &c. learned Protestant says of him (worsse 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 villanous manners was a staine to honnest studyes, and learning who published to the world in wan­ton sacrilegious vers vnlawfull and horrible coppulations of his beastly love, [Page 157] horedomes, and filthy Adulteryes. Let us make an end with that knowne and scandalous Epigram by him made of his inordinat liking to his Ganimed, termed Andebertus, and to his young woeman called Candida, in which (as therby appeareth) hee much debateth, whether sinn hee may preferre, and in the end concludeth with preferring the boy before his Candida. The Epi­gram hath this tytle. Theodorus Beza de sua in candidam & Andibertum benevolentia. It beginns thus. Ab est, Candida Beza quid motaris? Andebertus ab est quid hic mo­raris? Tenent Parisii tuos amores, habent aurely tuos Lepores, & tu Vezelys mauere pergis, procul candidula amoribusque. Imo Vezely procul valete, & vale pater, & valete fratres, nam Vezelys carere possum, & carere & 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 partes? harum ut altera Candidam revisat, [Page 158] currat altera versus Andebertum? At est Candida sic auara 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, ó 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 fitt a man Beza was to reforme the Church or if God would Chuse such an uncleane Monster to doe 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.

XIV. CHAPTER. A Narration of the English Religion and Reformers in King Edward the 6. Raigne.

THe Earle of Hartford the Kings Uncle newly created Duke of Summerset, and Lord Protector of England, a man neither fitt to govern, nor to be governed, his Iudgment being weak, and himselfe very willfull and blindly resolute. To his infamy and distruction, hee made choyce of Dudlay Earle of Warwyck (a man of great Iudgment, and a deep dissembler) to be his chief assistant and director, both in Church, and in state affaires, who was his greatest Enemy, which Sum­mersett had not witt to see or discerne, though all the world knew him to be Summersets competitor. This crafty man though hee had bin allways a Ro­man [Page 170] Catholick in his Iudgment, (yet as many polititians use to doe) hee dissembled his belief, and soothed the Protectors inclination to the Protestant Reformation; and made account those new men for Propagation, and Preser­uation of theire new Ghospell and Do [...] ­trin would fix upon himselfe for theire chief Patrone and Director, and take with him, whome hee would appoint for Soueraigne of the Land, and to this purpose hee much humored 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 owne hand, hee began to settle a new Religion in England upon the sco­re of a refined Reformation, and to unsettle the goverment and ancient faith; and in doeing all this hee gave the world to understand the Protector did all, and therby made him soe odi­ous that none could indure to heare his name or to live under his goverment.

This wicked Earle compassed what hee went about to his owne desire: his impious drift was to make his Sonne King, (who was marryed to my Lady Iane Gray of the Blood-Royall and a Protestant.) Infine hee contrived the Protectors distruction, and had him put to death, the young King to be poyso­ned, the Princes Mary (afterwards Queen) to be excluded, and the Lady Iane Gray to be Crowned Queen of Eng­land.

For preparing the way to all those sadd things this cruell impious man by force of the Army, (which was in his hands,) against his owne Conscience in the first Parlament, and yeare of King Edwards Raigne obtained in favour of Protestancy, and these new men, an act of indemnity for the new Preachers and Hereticks from pennaltyes inacted by the ancient Lawes of the Land against marryed Priests and Hereticks; and a repeal of the English Statutes, that had tyme out of memory confir­med the imperiall Edicts and Lawes [Page 172] against Heresies. But in the second year and Parlament of Edward VI. it was carryed (though by few votes, and after along debate of aboue foure months) that the Zwinglian or Sacra­mentarian Reformation should be the Religion of England. O tempora! ô mo­res! ô exicrabilem Parlamenti Anglicani impietatem! ô scelus Cleri Apostatan­tis!

XV. CHAPTER. Sall (if hee mindes his Salva­tion) should not stay in a Church, wherin Murtherers, Traytors, Hereticks, Thee­ves, Negromansers, and other Mallefactors are Ca­n [...]nized for Saints.

IT is (saith Sall) a greeuous reproach objected to the Protestant Congre­gation [Page 187] of the English Church, to say they esteem for Saints, Murtherers, Here­ticks, and other Mallefactors, it is soe Sall, and even such a reproach, as the Prophet objected to some men that were Socii furum, Companions of Theeves. But if the Congregation of Protestants in England doe this day owne and acknowledg for Saints, Mur­therers, and other Mallefactors; (Ipsi viderint, volenti & scienti non fit injuria.) While they doe not disclaime in Iohn Foxes Calendar, wherin hee sets downe for glorious Martyres, and Saints, Murtherers, Traytors, Thee­ves, &c. But rather highly value the same, soe as it hath bin publickly read in the Churches to the Congrega­tion, doe not they make themselves guilty of this reproach? Fox then is the man hath don this great Injury to the Protestants of England, if they will be sencible of it. This man of his owne head, forged a Calendar, or Eccle­siasticall Table of new Saints for the new English Church, out of pride and [Page 188] vanity, Emulation, and apish Imita­tion of our Calendar, for hee would forsooth have a Calendar for his owne Saints, (that indeed were noe Saints) and in this Calendar hee put downe agreat rabble of Hereticks, Theeves, seditious persons, &c. And canonized of his owne new Reformers who hee pleased, and left out whome hee pleas'd.

By framing this impious ridiculous Calendar, hee hath done a grieuous Injury to the Catholicks of England, to all the Saints of great Britany, and to the very Protestant Congregation. To the Catholicks those constant Professors of theire faith in the days of Edward the sixth, and Queen Elizabeth (days of sharp persecution) that would not bend theire knee to Baal (there were blessed be God many thousands of them) Lotts that remained pure in Sodom; in raising a Dagon, (a Calendar of false Saints,) against theire Arca, (a Calen­dar of true Saints) but in the end our Arca hath falne Foxes Dagon.

To the Protestants hee hath done a very great afront, and dishonoured theire Religion by setting downe in his Calendar for Saints of theire Commu­nion knowne Hereticks, Traytors, Murtherers, Witches, and all kinde of Mallefactors, by which hee hath made his owne Protestants Socios furum Com­panions of Theeves: what more in­famous to the Protestants of England, then the Company of wicked men, some condemn'd for lewd life, some for theft and Sacriledg, others for Mur­thers and Conspiracies, others for witch-craft and sorcery, and coming even to the distroying of their Princes person; And is not this a holy Com­munion and Association of them to bragg of? This is the great honour that Iohn Fox hath done to the Prote­stants of England, that Luther, Bucer, Ochinus, and those other Apostata's Priestes, Monks, and Fryers, that for love of the flesh broak theire Vowes made to Allmighty God, are sett downe for chief Saints in his Calendar.

Hee hath likwise highly injured the Saints in heaven, in turning them out of the Callendar to make roome for his new Saints, to that effect hee put out of his Callendar all the English, British, and Scotch Saints, that have been knowne for glorious Saints by all the Ecclesiasticall Historys of the World: What atempt more violent, what Injury greater, then to stricke out of the Senate of Saints, all the Bishops, Martyrs, Con­fessors, Virgins, Eremites, Priestes, and Monks of great Britaine, injoying the blessed Society of Angells, and the hap­py presence and vision of theire Master Iesus, the Lamb of God, and who is the light and Lanthorne, and Sunne it selfe of the Celestiall Citty of Hierusalem? and this hee hath done, and all those hee hath put out of theire seats, and places, to make roome for his new Martyrs and Saints, such as you will blush to see named for Saints.

Nor did Fox stay heer; but with great petulancy like a scelerat and prophane man hee dared compare his new [Page 191] Saints, with our ancient Martyrs, as Iohn Hooper a marryed Priest with Saint Policarp. Hee resembleth Tindall 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 himselfe, and hee shall see the pride the man had conceived of those his new Martyrs. For first hee asked of Christ this question. Quae gens, quae Fox in Epist. dedic, ad Ie­sum Chri­stum [...] lingua, quae natio, qua temporum vetustas, quae hominum prosteritas earum non can­tabit laudes? &c. That is▪ What people, what tongue, what nation, what continuance of tyme, what posterity of men shall ever be, that will not sing these new Martyrs prayses? &c. This was his question,Fox his writing to Iesus Christ. and you will easily imagin how quick­ly Christ could have answered the goose (if hee had bene worthy of an­swer) to wit, that hee should soon af­ter see, and behold a posterity of the English Nation it selfe, that instead of [Page 192] praysing them, would defie and detest both them and theire Doctrin, as al­soe display theire wickedness to the whole World. And whether this tyme and posterity be already com or noe, let the Reader judg by that, which in this booke hee shall see set forth.

But now after Fox his Conference had with Christ in Latin, hee cometh downe to reason with the Q. Majesty in English, about the worthiness of the same Matyrs, and then turneth againe to the learned Reader (for soe hee saith hee must be) in another Lattin letter, where after many other insolent vaunts of his new Martyrs, hee 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 pre­ferre alsoe one Cranmer before six hundred Becketts of Canterbury. This [Page 193] is one Impudency, let us heare another: Quid in Nicolao Ridlaeo videtur cum quovis Divo Nicolao non conferendum? That is: What is there in Nicholas Ridley, thatImpu­dent & redicu­lous de­maunds of Iohn Fox. may not be compard with any Saint Nicholas whatsoever? To this every man that hath redd the life of Saint Nicholas surnam'd the great, (that was Bishop of Myra, and soe famous in the first councell of Nice) and hath either knowne the other Nicholas Ridley intru­ded into two Bishopricks of England at once, together with his Burgundian wife, or shall read those things which afterwards I am to set downe of him andOctob. 19▪ his actions out of Fox himselfe, when I come to his festivall day will easily be able to make full answer.

There followeth Fox his third de­maund of the learned reader more im­pudent and impious then the rest. Qua in re (saith hee) Latimerus, Hooperus, Marshius, Simsonus, caeterique Christiani Martyrii candidati inferiores summis, maxi­misque ill is Papistici Calendarii divis, imò multis etiam nominibus non pr [...]ponendi vide­antur? [Page 194] That is: In what one thing may Latimer, Hooper, Marsh, Simson, and other renowned Christian Mar­tyrs, (in this book contained) seem to be inferiour to the highest and greatest Saints of the Papisticall 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 Popes Calendar.

But some one of the Protestant Congregation will tell mee it is a flatt lye, that Fox hath canonized Malefac­tors for Saints, to wype of this staine I remitt this man to examine his Calendar by years, monthes, and days; and to point out with a fingar som of them (for it were toe tedious to pass [...]an. 7. 8. 9. 10. Febr. 6. Enor­mityes of di­vers Foxian Saints. over them all:) In the first place I give you Sr. Iohn Old-Castle, and Sr. Roger Acton, who with above for­ty more were hanged in Saint Gylses field, for treason and for actuall Re­bellion, and for conspiring the death [Page 195] of King Henry the fifth, and of his Brethern: who yet are made solemne Martyrs by Iohn Fox in his Calendar and distributed into divers festivall days for celebrating theire memories: behold two capitall rubricated Martyrs of Iohn Fox who dyed for Rebellion and treason. Soe write Catholick and Protestant Authors, as Walsingham, who liu'd at the same tyme with Old-Castle: Likwise Stow expresly speaks thus. Towards the end of the yeare 1417.Stow anno 5. Henr. 5. pag. 572. Sr. Iohn Old-Castle taken by chance in the Territory of the Lord Powesse was brought up to London in a Litter wounded, during the Parlament, and there examined. Which Stow sets downe thus: Assoon as Sr. Iohn Old-Castle, was brought into the Parlament before the Kings Brother Duke of Bedford Regent and governour of the Realme, his indightment was read before him of his forcible insur­rection against the King in Saint Gylses field, and other treasons by him commited. The question was asked. [Page 196] why hee should not be deem'd to Dye? &c. But the said Old-Castle giving many frivelous answers, and speaking nothing to the point, the chief Iustice admonished the Regent not to suffer him to spend the tyme soe vainly, and being commaunded to answer final­ly, why hee should not suffer death. To which hee stoutly answered, thatThis Rich. then in Scoct­land, was a Mock King a subor­ned im­postore. hee had noe Iudg among them, soe long as his Leage Lord King Richard was a live and in the Realme of Scot­land. Which answer when hee had made, because there needed noe other wittness, hee was condemn'd to be drawne and hang▪d upon a Gallows, and to be burned hanging upon the same. Which Iudgment was executed on him the 14. of December in Saint Gylses field. Where many honourable persons being pre­sent; the last words that hee spoke were to Sr. Irpingham, adjuring him, that if hee saw him rise from death to life againe the third day, hee would procure that his sect might be in peace and quiett.

Thus farre are the words of Stow, Old-Castle was of the Sect of Wicklif. And who will not say now but that this traytor publickly 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 againe the third day, as Old-Castle did say: and went devoutly to the Gallows as the other did, crying IEHOVA, IEHOVA, (as Stow setteth it downe) and at theStow anno 33. Eli. Christi Vero 1591. pag. 2289. Gallowes noe less bitterly rail'd against Q. Elizabeth, then Old-Castle did against that worthy King: Into his Calendar had he gone without further Consul­tation; and in some respect was fitter for it, being a Cal [...]anist in the purest degree, which Old-Castle was not, as af­ter shall be made appeare.

It is alsoe cleare and manifestOf Sir Roger Acton and his cause why hee was hanged. that Sir Roger Acton Knight with Sir Iohn Old-Castle and others conspired King Henry the fith his death with his Bretheren, and was taken in open Re­bellion against him in the field of Saint [Page 198] Gyles in London, upon the yeare 1414. And was condemned of treason, at Westminster, and on the tenth of Februa­ry, was drawn, hang'd, and buried under the Gallows soe [...]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 Margent. Stow, and Holenshed as aboue was said were both Protestants.

Iohn Zisca alsoe the famous Bohe­mian Murtherer, who besides the Re­bellion against his Prince and Lieg Lord, was a common manqueller, began his Rebellion by murthering openly the Major of Prage, and other Senators; and then breaking violently into the court, soe afflicted the sick King Vincis­laus, as hee fell presently into a dead Palsy, and therof soon after departed this life. Hee continued that most cruell and outrageous Rebellion, a­gainst the afflicted Widow Queen So­phia his souveraigne Lady, and against the Emperour Sigismund Brother to Vin­cislaus, lawfull Successor to that [Page 199] Crowne, for divers years. And this with such slaughter, and opprobrious handling, especially of Priests, and Re­ligious men, as scarse is read in any other Barbarous Historie: calling him­selfe in his Title Monachomastix, the Murtherer of Monks. His cruell bloody Soldiers were a company of People called Thaborits from a Castle being on a hill (which Zisca cal'd Monthabor, which hee had taken by treason and violence from a Catho­lick noble man, killing both him, and all his that were with in it,) who fol­lowed him for spoyle and licentious life. There were committed more outragious insolencyes Murthers, and grievous villanyes in a few years, by the Directions of this cruell Zisca; then any other Historie doth relate in many ages.The horrible Testa­ment of 1. Ziscae a Bohe­mian Saint.

And at length being strucken by Gods Hand with the plague being de­maunded of his frinds (as Fox him­selfe confesseth) how hee would be buryed, hee bid them to flea him, and [Page 200] make a Drum of his skinn, therwith to terrify the Papistes in theire fights and Battles (as it was done) casting his carcass to be devou'rd in the field. This Relation of Zisca's life and death is writt by Iohn Dubravius, Bishop ofIohn Dubra. lib. 24. Histo. Bohem. Olemuz, and by Aeneus Sylvius that writt this story more at large, and out of whome Fox professeth to gather his Relation, who concludeth thus: Divini­tus Aeneus Sylv. in Histor. Bohem. cap. 16. tandem, ut par est credere, peste tactus expiravit, monstrum detestabile, crudele, hor­rendum, importunum, &c.

And is it not cause of wonder that Fox in his Calendar allowes 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 farre different from that of the English Protestants at this day.

Iohn Claydon a Curriour, hath the place of a high Martir on the third day of February in the yeare 1413. (Fox in another place gives him the yeare 1415.) This Claydon, who was an old Lollard, who upon confidence of his [Page 201] Sect, was grown into such a maddness, that being a layman, (and Curriour by A Cur­riour made himselfe a Bishop and his Sonne a Priest. his trade,) hee presumed to give holy Orders to his Sonne, and to make him Priest, and to celebrate Mass in his House upon the day of his Mothers rising from Child-bed, for which hee being apprehended, examined, and law­fully convicted of Heresie, hee was burn't in London, &c. soe writethVVals. 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 Apostacy to be a Sur­gion, and wounded with his wood knife the Priest Iohn Cheltam admini­string the Blessed Sacrament to the peo­ple with great Devotion in Saint Mar­garetts Church, (hee wounded him in his head, Arme, and Hand wherin hee held the Chalice) and said it was by the speciall direction and Inspiration of God, hee is set downe in Foxes Calen­dar the ninth of Aprill, for a holy Mar­tyr, [Page 202] and hee says of him in the end of his Martyrdom. Thus indured this constant wittness, and faithfull ser­vant of God William Flower, the extre­mityFox pag. 1432. of the fyte.

Eleanor Cobbam Dutches of Glocester, and Roger Only, condemned plublickly, the one for witchcraft and sorcery to Murther King Henry the sixt, the other for conjuring, to the same effect and purpose, are both of them canonized upon the 12. and 13. of February for great Saints, the Dutches for a Confessor, and the Conjurer for a Rubricated Martyr. The Author of this Relation is Stow who says the Dutches was con­demn'd to certaine pennance which shee performed, and was for all her life confined to the Ile of man. Of Only the Priest these ware his words: ThatStow anno Dom. 1441. Roger Only (otherwise Bullenbrooke) was condemned to be hang'd, drawne and quartered at Tyburne, upon the 18. of November, (as hee was) and shee left to her pennance. It is here to be observed that said [Page 203] Dutches and Only were not charged upon theire araignment and Condemnation for being of any other Religion then of the Catholick, yet Fox must by force have them of his Religion.

Collens a maddman, and Coubridg [...] who flatly deny'd Christ himselfe, and used most uggly and blasphe­mous speeches against him, yea did put out his name, of all books, wherin soever hee found the same, these are not left out, but rather put in for great Saints, and holy wittnesses of Christ, theire days are the tenth, and eleventh of October, and yet doth Fox himselfe confess, that the one deny'd Christ, and that the other was madd when hee held up a dogg instead of the Blessed Sacra­ment to be adored in the Church. And was not Fox a maddman when hee ca­noniz'd this Bedlam a Saint?

William King, Robert Debnam, and Ni­cholas Marsh, all three hang'd in Chains by King Henry the eight in the 24. yeare of his Raigne for theft and sacrilegious robbing of a Church in Kent are pro­posed [Page 204] in this Calendar for Godly Mar­tyrs and holy People; Fox to honour these holy men setteth downe a very goodly printed pageant with this title over it. William King, Robert Debnam, and Nicholas Marsh hanged, for taking downe the rood of Dovercourt. Mark how Fox confesseth, they tooke downe the Rood, and saith further they did this to reme­dy the superstition of worshipping the Rood then us'd by Catholicks, and ad­deth those tender words of these his foure theeving Saints.

Wherfore (saith hee) they were moved by the Spiritt of God, to trauell out of Dedham in a wonderous goodly night, both hard frost, and saire Moonshine, &c. By this hee ascribeth stealing and robbing of Churches to the Spiritt of God, and says God gave those Saints a very faire Moonshine night to goe robb this Church. But what did King Henry and his Coun­sellFox pa. 940. judge therof? Fox himselfe tells you in this Language.

Notwithstanding (saith hee) these three, whome God had blessed with his [Page 205] Spiritt, were afterwards indighted of Felo­nie, and hang'd in Chaines, within halfe a yeare after, or therabout. Thus writeth Fox of these three holy Theeves, which were hang'd soe solemnly in Chaines for Robbery, and Sacriledg, which things yet (as you see) Fox is not ashamed to ascribe to the parti­cular instinct of Gods Spiritt. Saint Augu­stin said of the Donatistes, (those espe­cially called Circumcelliones) who com­mitted Robberies and killed one a no­ther, and after, were reputed Martyrs by theire owne faction: Vivebant (saithS. Aug Epist. 68. Augustin) ut Latrones, honorabantur ut Martires. That is: They lived as Theeves, and were honoured by those of theire owne Sect as Martyrs. The same wee say of King, Debnam, and Marsh, Foxes holy Theeves.

Soe liberall is Fox in canonizing Saints, as hee gathers into his Calendar many different sectaries of oppositt opi­nions, that cannot possibly agree or stand together, (you shall herafter see them quarrelling and putting one an­other [Page 206] out of the Calendar) as Waldensians, Albigentians, Wicklifists, Lollards, Hussits, Tha [...]rits, Anabaptists, and Lutherans, who abhorr, and condemne 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 heer all cuppled, and joyned together in this Calendar as fellow Martyrs.

Hee Canonizeth Iohn Wicklif from whome 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 belieu'd Articles, that the Protestants of England at this day doe not, as that of the Real-Presen [...], VVic­klifs 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 Doctrin of Purgatory, and other Arti­cles: will you heare Sir Iohn Oldcastle a prime Wicklifian his Protestation at his death of believing the Real-Presence, after confessing Articles about the Blessed Trinity and Christes Diety. Sir Iohn Old­Castle cometh to treat of the Sacrament [Page 207] of the Aulter hee protesteth thus, (as Fox himselfe writeth: And for as much as Sir Ioh. Old-C. his Pro­testa­tion at his death. I am falsly accused of a misbeliefe in the Sacrament of the Aulter: I signify here to all men, that this is my faith concerning that: I beleeve in that Sacrament to be contai­ned very Christs Body and Bloud, under the Similitudes of Wyne and Bread, yea the same Body, that was conceived of the▪ holy Ghost, borne of the Virgin Mary, donne on the Crosse, dyed and was [...]uryed [...], and a rose the third day from death, and now is glorify'd in heaven. The said Old-Castle shew'd his beleefe a­bout three sorts of men thus: The holy Church I beleeve to be devided into three sorts or Compa­nyes, wherof the first are now in hea­ven &c. The second sort are in Pur­gatory Fox pag. 314. abyding the mercy of God and a full deliverance of payne. The third upon Earth &c. You see that Old­Castle a W [...]ckclifian doth clearly beleev'd the Doctrin of Purgatory, which Fox did not, nor doe the Protestants of Eng­land now, wherfore to this speech of [Page 208] Purgatory, Fox thought best, (least it might disgrace his new Martyr) to add this parentesis of his owne (if any such place bee 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 somthings diffe­rent from both, and yet Fox must have him and his Sect to be of his owne Communion, and make him a Martyr, though hee confesseth and soe doth Iohn Ball alsoe, that hee was neuer as much as imprison'd for his faith, but his bones were taken up forty years after his buriall, and burned by the Commaundement of the Councell of Constance for his Heresies discovered after [...]his death, and for this Fox made him a Martyr, and consequently hee became Martyr without feeling any paine, or without the Consent or Con­currence of his owne will. Take here some Articles of Wicklifs Doctrin to which I presume the Protestant will not agree. One is.

That it is against Scripture for any Eccle­siasticall Minister to have any temporall pos­sessions at all. What think you? will the Ministers of England agree to this?

Another. That as long as a man is in deadly sinn: hee is neither Bishop nor Pre­late.

Another. That Temporall Lords may according to their owne will and discretion, take a way the temporall goods from any Church-men when soever they offend.

Think you, that the Protestant Church-men of England agree to this Article?

Another. Tythes are meer Almes, and may be detained by the Parishoners, and be­stow'd where they will at theire pleasure. This Article alsoe cannot rellish Prote­stant Church-men.

These and many more Articles of Wicklif have been condemned by the Catholick Church as Hereticall [...], and himselfe as an Heretick, though hee held divers poynts of the Catholick Religion, as holy Orders, Consecra­tion, [Page 210] Excomunication, Purgatory, and other like. But Fox makes him a Martyr for holding some poynts with the Pro­testants, though differing in other Ma­teriall poynts.

But this is the Beggery of his new Church, that it cannot be made up but by such dunghill cloutes as Wicklefians, Lollards, Albigensians, and the like, which are cast of by the Catholicks and re­jected, for that they have not agreed in every point of the Catholick beleefe according to the creed of Athanasius: such is the integrity, severity, and Ma­jesty of our Church, that wee reject as spotted, and blemish'd raggs all such as beleeve not all Articles of Faith pro­pos'd by the holy Catholick Church: this is according to Saint Augustins Doc­trin. Ecclesia Vniversaliter perfecta est & in nnllo claudicat. That is: The true Church is Universally perfect, and doth hault in noe one poynt of be­leefe.

Now you shall see how Wickless fellow-Saints condemn'd him for an [Page 211] Heretick, and consequently one that should not be placed in the Calendar of Saints: Luther the great Elias and Pro­phet of Germany, (as Ioannes Cockleus Ioann. Cochl. in vita Luteri. Surius in hist. Anno Dom. 1517. & 1518. Melan. Epist. ad Fre­dericum Mico­nium. and Surius doe recount:) held Wicklif for an Heretick: such alsoe was the Iudgment of Phillip Melankton, which against Iohn Fox must needs be much avaylable, who placed him for a fellow­ Saint, together with Wicklef in his Ca­lendar. What then says Melankton of Wicklef? hee speaks thus: Inspexi Wicklefum, qui valde tumultuatur in hac Controversia, &c. That is: I have look't over Wicklef, who behau'd himselfe tumultuously in this Con­troversy (of the Lords supper) and more then this, I have found many Errors in him, by which a man may make Iudgment of his Spirit. It is certaine, hee neither understood nor held the Justice of Faith. Hee said in another place. Plane furebat Wicklefus Melan. in Apol [...] tit. de human, tradit. qui negabat, licere Sacerdotibus tenere pro­prium. That is: Wicklef was playnly out of his wits, when hee did deny, [Page 212] that it was lawfull for Priests to hold& in locis com. 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 Ghospell, to wit, of theire Doctrin of Salvation by only faith, (as both Melankton and Luther affirmed Wicklif to be) with what spirit, think you doth your Apostata Fryer Bale call him an Elias, a morning starre, an Organ of Christ, an habitacle of the holy Ghost.

But if you will listen to Catholick writers who liu'd about the same tyme with Wicklif, as Thomas Walsingam, and Thomas Waldensis in theire learned writ­ings, you shall finde him to have been one of the most pernicious, wicked, dissembling, Hypocriticall, impug­ners of Christ and his Doctrin that ever was in the Church of God. Walsingam VVals. in hist. Ricard. Rigis 2 anno Dom. 1382: doth beginn a Narration of Wicklif thus. Eodem tempore ipse verus Hypocrita, Ange­lus Sathanae, Antichristi prae ambulus non nominandus, Ioannes Wicklef, vel potius [Page 313] (wicked-beleefe) Hereticus, sua delira­menta concinnavit, reassumens damnatas opiniones &c. That is: At the same tyme the very true Hypocrit, the Angell of Satan, the forerunner of Antichrist, the heretick Iohn Wicklif, or rather (wicked-beleefe) not being worthy the naming, continved his madde and new devises, renewing againe old damned opinions and heresies, &c.

You see how holy a man Wichlef was by the Testimony of Catholick wri­ters, who knew him better then Fox did; however wee must leave him a Saint to fill up that new Calen­dar.

Fox is not ashamed to place in his Calendar Lollards a Sect of Hereticks ancienter then Wicklifians by 50 years, who in some things held with the Pro­testants and Wicklisians against the Ro­man Church, as against the Invocation of Saints, Fastings, Prayers, and the Sacraments of Pennance, Matrimonie, Extrem-unction, and the like: they had [Page 214] alsoe particular Opinions of there owne against Baptisme, Eucharist, and the like. They had alsoe theire peculiar fanatick Opinions, (as Tritemius saith.)

1. That Lucifer with the rest ofThe pe­culiar oponions of the Lol­lards accor­ding to Trite­mius. his Angells were injuriously thrust out of heaven by Michael and his Angells, and consequently to be re­stored at the day of iudgment. And that Michael and his Angells, are to be damned for the forsaid Injury, and to be delivered over to everlasting punishment, from the day of Iudg­ment forward.

2. That our Lady could not beare Christ and remaine a Virgin, for that soe hee should have been an Angell and not a man.

3. They held that God did only punnish such wickedness as is done upon Earth. But if any thing be done underground, it is not punishable. And therfore in caves and sellers un­der-ground, they were accustomed to exercise all abomination. And of this hee relateth a certaine Story hap­pened [Page 215] in Germany, which was that one Gisla (a young Woeman of theire Sect) comming to be burned for Heresie, shee was asked whether shee were a Virgin or noe: wher­unto shee answered, that above­ground shee was, but under ground not.

This Heresie the Lollards grounded upon that saying of the Psalme. 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 lyes, the greatest Hy­pocrit and Falcificator of that age, or this; for proofe heerof I remitt 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 hee made or the Relation of the tryall 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 monthe [...] The words of Fr. Persons past to peruse a great part of his last Edition of Acts and Monuments, prin­ted the fifth tyme in the yeare 1596. and doe find it soe stuffed with all kind of falshood, and deceitfull mannerof telling tales, as I could neuer (truly) have beleeved it, if I had not found it by my owne experience. And I doe persuade my selfe fully (notwith­standing all his Hypocriticall 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 himselfe, except when hee relateth other mens words out of records, and therby is bound to the formality therof, 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 cyting, or cunning jugling, and falsifica­tion.

Hee saith further. A certaine lear­ned Student of Divinity, brought to mee of late 30. places taken out of two only leaves of Fox his booke to witt, from the 12. to the 14. which I looking upon found them all most evident by conference of the Catho­lick Authors aleaged by the said Stu­dent: and moreover, besides these thirty, I did discover soe many other plain Falshoods, and manifest will­full lyes, in those only two leaues, as might well double the former num­ber; and I doe offer to prove them, one, by one, if any Frind of Iohn Fox will joyne issue with mee upon this poynt.

Infine Father Person concludes with Fox that if all the Falsifications and lyes in his great volume of Acts and Mo­numents were well siffted, the number and account would swell soe high as it would much surpass Iohn Sleydans Story in this kinde (though hee bee the Pro­testants Protochronicler) out of whome, noe lesse then an eleven thousands lyes [Page 218] were gathered by the Catholick wri­ters of Germany. Let Fox goe along for his Companion, if not master in the art of lyeing.

XVI. CHAPTER. The fift Quaere, what Com­pany hath Sall forsaken, and who are they hee now sticks unto.

TO this Quaere an answer is Soon given: that Sall having shamfully deserted the Catholick Faith, hath alsoe abandoned theire side, and hath passed to those that profess the Reli­gion, or rather Heresie hee hath im­braced. This is made manifest out of his owne words in his Recantation. All considered well (saith hee) I did conclude the way of the Church of England to be safer for my Salvation: [Page 219] wherfore resolved to declare as IOut of Salls Recan­tion. doe hereby seriously, and in my hart without any Equivocation, and mentall Reservation, in the presence of God and this Congregation: I declare, that I doe 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 bee false and superstitious, especial­ly that of Transubstantiation, as forc­ing upon Christians a beleefe of monstrous Miracles, repugnant to human reason, and not grounded upon devine Testimony.

Sall there is an end of you goeing out of the Arck, not like the Doue, that returned carrying in its mouth a branch of an Olive tree; but like the crow that neuer came back againe, it may be much feared, this may be your dismall end.

But having now bid adieu to us whither doe you goe? you pass indeed [Page 220] from us to a great Congregation of men, who all of them put in a just claime to have you of theire Company and Communion.

All out of the Arck are your Com­panions; of these you have in the Law of Nature, in the written Law, and the Evangelicall. All these (wee call them Hereticks) were Armyes fighting against the eternall Verity, and the goodness of God, all are your Companions.

I remember to have said aboue out of Tertulian, that Protestants and other Hereticks being not able to shew the succession of theire Church, were for­ced to grant, it was for a tyme invisi­ble (which is against the nature of a true Church) yet for all this I cannot deny but that Heresie is ancient, and had its being before man was crea­ted.

The first Hereticks therfore (and before mans creation) was Lucifer with some rebellious Legions that with him stirred up sedition in heaven, when [Page 221] Lucifer out of Pride would bee estee­med an Anti God, with him joyned in the quarrell severall Bands of Angells, and fell all with him. And there wasApocal. cap. 12. seen (saith the Book of Revelations) another signe in heaven, agreat red Dragon, and his taile drew the third part of the starrs of heaven, and cast them to the Earth.

The sedition and Rebellion is there discribed. After followes the fight be­tween Lucifer and those of his side, and Michael the Arck-Angell, Captain of the innumerable Legions, that re­maind obedient to God, and these had the victory. And there was madeApocal. ibid. agreat Battle in heaven, Michael and his Angells fought with the Dragon, and the Dragon fought and his An­gells: 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 Deuill and Sathan, which seduceth the whole World: and hee was cast into the Earth, and his [Page 222] Angells were throwne downe with him.

From Heresie and Hereticks in heaven let us pass to those on Earth.

XVII. CHAPTER. A Discussion of some parts of Salls Recantation.

A Little after the beginning hee speaks thus. And by frequent reading of holy Scripturs, Fathers, Councells, and Histories of the Church, my knowledg. was furthe­red, and my Iudgment ripened, I be­gan to doubt of severall Articles, in­troduced by the use and Authority of the Roman Church, repugnant to human reason, and not warranted by devine writt; as Transubstantiation, Indulgences, Porgatory, Worship of Images &c. Yet smothering scrupels, partly fearing the severity of the Country, against opposers of theire Tenets, partly amused with a suppo­sition that the Church and Pope of Rome were infallible in theire decrees [Page 232] touching Faith, and soe mought stand with security to theire Declara­tion.

Sall the reading of Scriptures well vnderstood, and of Fathers, Councells, and Church-Histories, could not give occasion or ground to you or any man to doubt of Articles of Faith professed in the Catholick Church, but true it is, that Scriptures understood and ex­plained amiss by men presuming much of their owne witt and learning (like­ly you are one of those) leadeth to Heresie and Errors. S. Augustin teach­eth soe. Neque enim (saith hee) natae S. Aug. Tom. 9. expos. Evang. Ioan. Tract. 18. sunt Hereses, nisi dum Scripturae bonae non intelliguntur bene, & quod in eis non [...]benè intelligitur, etiam temere & audacter asse­ritur. That is: Nor doe 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. Sall I feare much this presumption carryed you out of the Church.

But one thing I must tell you, when [Page 233] 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 cleare and cer­taine, who supposeth the Authority of the Church, teaching, or pro­fessing Transubstantiation. or any other Article, not to be certaine and infal­lible is an Heretick and an infidell: Your owne words above cited conuince you of being in such feare and doubt, whereas, (had you supposed the Churches Authority infallible and cer­taine, (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 [Page 234] alicujus propositionis non potest habere ejus­dem dubitationem.

Saint Bernard pondering the difini­tion 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 heare the word Substance, it is not lawfull for you to doubt or dispute in points of Faith according to your owne head and fancy with incertainty of Errors and Opinions: by the word Substance something is apointed to be beleeved, that is certaine and fixed. The Saint said excellently well, because it is the genious of Hereticks to chuse what they will beleeve ac­cording to theire owne Iudgment, and not as the Church doth ap­point.

Saint Thomas saith in Substance [Page 235] the same in these Words: Hereticus in­tendit S. Th [...]. quest. 11. art. 1. quidem Christo assentire (in quo dissert ab Ethnico & Iudaeo) 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 Heretick intends to as­sent to Christ his Authority (in which hee differs from an Ethnick and Iew) but hee is deficient in el­lecting those things, by which hee should assent to Christ, because hee doth not chuse those things, which are delivered by Christ, but those, which his owne minde doth sug­gest.

Sall 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 theire decree's touch­ing Faith, all had gon 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 [Page 236] not stick to this Pillar (the Churches Authority) you have doubted in mat­ters of Faith, and soe I will and must leave you, after teaching Divinity soe many years in Spain. Hominem dubium, & fluctuantem Circa Articulos fidei.

Sall doe 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 Catholick Church, (by intro­duceing them for such as you speake) 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 soe, and in like manner what­soever is now an Heresie was all­ways soe in its owne Nature: soe as the Authority of the Church doth not make any Proposition a Theorem of Faith, that was not soe before, nor [Page 237] likwise make any Proposition Here­ticall that was not soe before, but only defines that Proposition to be of Faith, that is and was ever soe, and condemns that for an Heresie that is and was soe.

Nor are Articles of Faith (as Sall 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 sence; yet for all this, wee may not say that reason can com­prehend an Article of Faith. Will you beleeve nothing Sall, but what you can comprehend, and as it were demonstrat by human reason and discourse? This is not Faith, but Science. The silliest Catholick old woeman in your Coun­try will tell you, that in beleeving 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 [Page 238] your selfe Sall upon the Authority of the Church (as most eminent School­men of our side doe,) you had not fallne into Heresie, but you presumed to much on your owne witt, and wan­ted humility and necessary vertue: Saint Augnstin reprehends such kinde 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 kinde of Arguments doth human weakness, mastered by vanity, con­tradict the omnipotent power of God.

The Paulin difinition of Faith (the most perfect of all diffinitions) 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 [Page 239] 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 devine 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 Devines 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 Doctrin of Transubstan­tiation defended against Sall a new Prote­stant.

THere is noe Protestant soe maddly obstinate, as to give God the lye to his face and in plaine tearms to say, though hee did know God did reveale the Doctrin of Transubstantiation as the Church of Rome doth propose and maintaine it, I would not beleeve it: noe; all Protestants acknowledg (and generally all Hereticks) God to bee truth it selfe, and not able to deceive, or bee deceived.

The obstinacy therfore of Protestants against Gods verityes is not as they are uttered immediatly by himselfe, but as they are proposed by his Church, as [Page 241] in the point of Transubstantiation Sall be­come lately a Protestant doth not belee­ve the Catholick Church proposing that Doctrin as revealed by God, but says it is not warranted by devine writt, (the same hee 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 cleare evidence there can be noe obstinacy, the object of it must be involved in some obscurity, otherwise the will (which is the source of obsti­nacy) would not bee able to master the understanding. There is nothing more cleare and evident to the under­standing then this proposition. If God said or revealed any thing its very true. The obstinacy therfore of Hereticks doth not contest with this cleare and confessed truth. It only doubts, or denyes, that God said or revealed any such thing as the Church pretends.

By this it appears, in what Sall and I doe differ about Transubstantiation; [Page 242] for hee doth not beleeve the Church proposing and defyning the Doctrin therof, as revealed by God. The Here­tick beleeves, what the Church propo­seth, as revealed, only conditionally; if God reveal'd it, reserving to his owne privat Iudgment, or to that of his pri­vat Patriarks Luther, Zwinglius, Cal­vin, &c. this determination; but the Ca­tholick Absolutly, and doubts not, but God revealed, what the Church propo­seth as revealed, submitting his Iudg­ment (in matters of Faith) to what soever the Church doth define, or de­clare.

This is the case of Hereticks. They protest, if they had thought or beleeved, that the Doctrin of the Roman Church in controverted points, were revealed by God, they would hartily imbrace it; but they doe not consider this very if, or doubt is Heresie: for they have noe reason to doubt, but that the Roman Catholick Church hath Commission and power of defining and declaring what is revealed by God, seeing it hath the [Page 243] evident signes of a true Church, as Miracles, Sanctity of Doctrin and Life, continuall Succession (from the Apostles to the present age) both of Pastors and Doctrin. These signes may be easily per­ceived and knowne by all people, as Clownes, Souldiers, and other illite­rate persons: let them examin the Hi­stories of theire owne Countryes, and the Religion of theire Ancesters, which soever amongst all the Christians Churches, had, and hath the aforesaid signes; that Church must be heard, obeyed, and beleeved, as having Gods Authority and Commission, to deside all doubts, and Controversies of Faith; who soever beleeves not her diffini­tions, and obeys not her decrees and Canons in points of Faith is an obsti­nat Heretick; and such is Sall having deserted and condemned this Church.

But Sall tells us the Doctrin of Tran­substantiation is a novelty, not found in Scripture, but brought into the Church by the Councell of Lateran anno 1215. This is a great mistake in Sall: The [Page 244] very condemning of Berengarius as an Heretick for impugning Transubstan­tiation anno 1050, (which was before the Councell of Lateran 165. years) proves it was noe novelty, but an Article of Faith before that Coun­cellThere were present at this Counsell the Em­perors Roman and Greek: and of the Kings of France, Spaine, Eng­land, Hieru­salem. and Cy­perus. their Ambas­sadors. euen from the Apostles tymes. For otherwise I pray you how were it possible that the Patriarks of Hieru­salem and Constantinople; 70. Metropo­litans; 400. Bishops; and 800. Conven­tuall Pryours, who were all present at that great Counsell, should all agree in declaring Transubstantiation to have been revealed by God to the primitive Church, how can this agree with what Sall affirms, that this Doctrin was first invented in the tyme of that Councell. The Canon, or Diffinition of that great Councell 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, [Page 245] Sall you know the Church doth not make new Articles of Faith, when it defines any controverted Doctrin; It only declares that such Doctrin was delivered to the primative Church, and soe downe along to us, and groun­deth its difinition upon Scripture or au­thentick Tradition. As the Protestants object against Transubstantiation, that it is a nouelty; Soe did the Arrians against Consubstantiality that it was a novelty brought in by the Councell of Nice, wheras said Councell did only define Consubstantiality to have been from the Apostles tyme, an Article of Faith, and decreed the same should be declared and signify'd by the word Omousion, in like manner the Councell of Lateran did define for a mistery of faith Tran­substantiation, which was soe before theire Difinition, and then they agreed upon the word Transubstantiation, but the thing by that word signifyed was before beleeved as an Article of Faith by the whole Church, though expressed in other tearms, as those of Muta­tion, [Page 246] Transmutation, Transelementation, Conversion of the Bread and Wine into the Body and Bloud of Christ.

In the mean tyme I can not under­stand how Sall a new Sacramentarian should dispute with us about the Doc­trin of Transubstantiation, seing hee slatt­ly denyes the Body and Bloud 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 hould has noe being? The Lutherans, who beleeve the Body and Bloud of Christ to be rea­ly and substantially in the Sacrament, (though erroniously they likwise hould Bread to be there) have some reason to dispute with us about the manner of Christes being there, by Tran­substantiation or otherwise.

The first Hereticks that impugned Transubstantiation, were the Capharnites, who said: Quomodo potest hic nobis car­nem Ioanes Cap. 6. suam dare ad manducandum. And againe. Durus est hic sermo.

When our Saviour said, I am the [Page 247] living Bread, that came downe from heaven. If any man eat of this Bread, hee shall live for ever: and the Bread which I will give, is my flesh for the life of the World. The Iewes therfore strove among themselves, saying. How can this man give us his Flesh to eat? This saying is hard, and who can heare it? Sall you see by this is becom a Caphar­nite, and in this point soe are all that imbrace the XXXIX. Articles of the Church of England.

About the yeare 780. certaine Greek Hereticks called Iconomachi, held this Sacrament to be only an Image of Christ, and that his Body was not realy in the Sacrament. In the yeare 800. one Ioan­nes Scotus of the Latin Church, fell into the same Heresie, and after him two ages and more, in the year 1050, Beren­garius denyed Transubstantiation, and the Real-Presence.

Before these men, none did impugne this high mistery of Faith, but all the Church did quietly and unani­mously [Page 248] beleeve the Real-Presence of the Body and Bloud 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 severall generall Councells. The latter Hereticks as Zwinglians Cal­vinists, and and the like Sacramentarians, have alsoe been condemned by the Church.

In this high point of Doctrin wee are to beleeve and maintain what the Canons, and Counsells of the holy Church have defined, as that of Lateran aboue cited, and others, and of the Councell of Trent expressly and di­stinctlyConcil. Triden. Sess. 13. Cap. 1. 2. 3. 6. difining this mistery in the 13. Session in the sixth Chapter it defines more especially the Doctrin 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 Bloud: Quae Conversio (soe ends the Chapter) convenienter & propriè a Sancta Catholica [Page 249] 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 Iesu Christi, ac proinde totum Christum; sed dixerit tantummodo esse in eo, ut in signo, Vel figura, aut virtute Anathema sit. This Canon is point-blanck 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.

Wee cannot follow better guides and masters herein then the ancient Fathers, men inspired by God in theire writings, who all of them concerning the Sacra­ment of the Aulter have beleeu'd as wee doe, and asserted the true and Ca­tholick Doctrin touching the same in theire writings: if Sall hath any esteem for those holy men, let him take paines to read theire writings, and hee shall [Page 250] finde I promise him, that they all held this Article to bee of Faith, to witt, 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 Bloud. I will not goe, lower then the fifth age, (because Ptotestants regard not the Authority of Fathers later then that age,) in which liued Chriso­stom, Hierom, Cyryllus of Alexandria, Au­gustin, Proclus Constantinopolitanus, Theo­let, Gelasius, Leo, Hillarius, Eusebius Emissenus, &c. In the fourth Century (wherin the first Councell of Nice was celebrated) Athanasius, Hillarius Cyrillus of Hierusalem, Ambrose, Basill Op­tatus, Gregorius Nyzenus, Gregorius Na­zianzenus, Epiphanius. In the third age lived Origen Tertulian, Cyprian. In the second Iustinus Martyr, Pius Pope, Irinaeus. In the first, the tyme of the Apostles, Ignatius, Dionisius Ariopagita, Pollicarpe, and others.

Out of all these Fathers and many more can be produced an infinity of [Page 251] passages, clearly declaring that they beleeved the Real-Presence, and main­tained Transubstantiation or the thing therby signifyed, and beleeved, and that it was delivered from age to age, from the Apostles tyme, and that this was the Faith of the whole Church. I will content my selfe which I hope will content my Reader,) in aleag­ing 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 substantiall Water, that the Soule may be cleansed; the Flesh is anoynted with true Oyle, that the Soule may be consecrated; The Flesh feedeth of the true and substantiall Body and Bloud of Christ, that the Soule may be nurrished of God. It is an evident, and undeniable inference, that as by Water, is understood in this passage [Page 252] of Tertulian true Water, and by Oyle true and substantiall Oyle, soe alsoe by the Body and Bloud of Christ, are understood the true, real, and sub­stantiall Body and Bloud of Christ: For there can be noe reason imagined, why true Water and Oyle should be understood in this passage, and not the true and substantiall Body and Bloud of Christ.

The Fathers treating of the Body of Christ in this Sacrament doe use these words: Fieri, confici, creari. Saint Cy­prian saith: Qui usque hodte hoc veracissi­mum & sanctissimum Corpus suum creat. That is: Christ to this day doth creat (in the Sacrament of the Alter) his owne 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 declar'd [Page 253] this to have happened by the force of the Words of Christ, because the speech of Christ is soe effectuall, that it can create things out of nothing, hee added: Sed post Consecrationem dico tibi quod jam ost Corpus Christi: ipse dixit, & factum ost, ipse mandavit, & creatum est. But after the Consecration (saith the Saint) I tell thee, that now it is the Body of Christ: hee said, and it was made; hee commaunded, and it was crea­ted; That is to say, the Body of Christ was created, which hee says absolutly in that place to have bine made and created. In like manner Bessarion saith: Tota Bessar. lib. de Virbis consecr. Trinitas hoc Corpus Altaris Creat. That is The whole Trinity doth create the Body in the Altar. And many more of the Fathers have us'd the like manner of speaking, which proposi­tions can not be verifyed unless the Body of Christ is present in the Sacrament of the Alter, by a true and substantiall change, or Conversion of Bread into the Body of Christ, by which action or reproduction the Fathers affirme Cor­pus [Page 254] 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, soe as it must ab­solutly beginne then to have its being, and that it had noe 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 cleare Testimonyes proving the Real­Presence of the Body and Bloud of Christ in the Sacrament, which Cardinall Bellar­min Bellar­toto lih. 2. de hoc Sacra. S. Amb. lib. 6. de Sacra. Cap. 1. sets downe largly, 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 Iesus [Page 255] Christ is the true Sonns of God, not as men by Grace, but as a Sonne of the Substance of his Father: even soe it is his true Flesh, as himselfe said, which wee receive, and his true Bloud wee 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 Bloud of Christ, (God forbid,) but it is (after Con­secration) the very Body of our Lord deifyed? Our Lord himself saying this is my Body, (not the figure of my Body) this is my Bloud, (not the fi­gure of my Bloud. What can bee clear­lyer said against Calvins Hersie then this?

The Fathers prove evidently the Bread to bee substantially converted into the Body of Christ, and in this they praise [Page 256] the infinit power of God. Likewise tha [...] after the words of Consecration, the bread is noe more there, but the true flesh of Christ, and that in this mistery wee are to beleeve the words of Christ rather then our owne senses. To this purpose Saint Ambrose (whose faith was the generall faith of Christendome 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 doe wee 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 consecrat. The Saint heere insinuates that the force of blessing is greater then the force of nature, seeing by blessing, nature it selfe is changed, as bread into the Body of Christ. Hee 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 fyre from heaven, shall not the word of Christ be able to change the species of the [Page 257] 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 hee said, they were made; hee commanded, and they were crea­ted. Then hee 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 soe that which wee consecrat is the Body which came from the Virgin.

Viewing all the great Miracles that happen in this Sacrament; Bread and Wine chang'd into the Body and Bloud of Christ; the species and accidents of Bread and Wine remaining without inherence in a subject, which inherence is naturall and propper to accidents, and the Body and Bloud of Christ ha­uing in the Sacrament a spirituall pre­sence; seing all these wonders and magnalia, may say with great Saint Iohn Chrisostome. O Miraculum! ô Dei benigni­tatem qui cum Patre sursum sedet, in illo temporis Articulo omnium manibus pertracta­tur. That is: O Miracle! ô goodness of God, that hee, who sitteth aboue with the Father, is heer beneath hand­led by men!

If Sall inquire, how a Body can have a spirituall Presence; I answer him with demaunding how a spirit can have a corporall Presence? How can an An­gell have appearence and presence of a young man? wherof there are many examples in Scripture. Did not Angells seeme to the eyes of Abraham, Tobias, [Page 259] and others to bee young men, and yet they were not men, but spiritts? And why cannot the Body of Christ have a spirituall Presence in the Sacrament if God will have it soe? Let Sall shew 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 kinde of Action a new ubi to his Body and Bloud under the species and Acci­dents of Bread and Wine; but this opi­nion hath great difficultyes and is hard to bee 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 [Page 260] 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 distroy'd, when the Substance of the Body of Christ is reproduced under the accidents of Bread.

I have said aboue, that the ancient Fa­thers and Saints asserted Corpus Christi in Sacrament [...] Altaris fieri, confici, creari: which Propositions cannot be verifyed 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 hee can raise to life one that was dead, as hee restored Lazarus to life, the very same Lazarus in Individuo the Brother of Martha; and Mary [Page 261] Magdalen that dyed few days before; why cannot God as well reproduce a man that is living, and that was not dead before? It is cleare the existence of the man living doth not hinder, but that God may reproduce or replicate the same man againe, and not once, but ten tymes, and a hundred tymes, and even make an Army of one man by soe oft reproducing him. Likewise repro­ducing, or replicating the same man in severall places, that man may doe 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 hee hath the vertue of many men and can bee in many, and different places, and doe many and different Actions. By this means the man re­plicated may be hott in one place, and cold in another; walke in one place, and stand in another; may be sick in one place, and well in another; and which [Page 262] is more strange; may live in one place, and dye in another.

Let Sall tell us why all this may not be done, and what Contradiction doth this Replication involue that it may not be done by the power of God? Will hee dare say the power of God, which is infinit, can be soe ended and exhausted, as it may not extend it selfe to such a Reproduction, or Replica­tion?

Hauing said soe much by way of dis­cussion upon some parts of Salls Recan­tation, that impugnes the Doctrin of Transubstantiation: let mee now shew, that the Greeck and Ruthenian Church, and the Armenians doe agree with the Roman Catholick Church, in the Doctrin 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 Catho­licks doe.

FOr informing Sall 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 Doctrin of Transubstantia­tion, Real-presence, &c. I here set downe certain passages worthy to be notifyed to him and all those of his Religion, which I lately read with great Attention and Satisfaction. I will instance a late undeniable proofe of [Page 264] this out of a Conferrence that passed between L. H. Gondrin Arch-Bishop of Sans a very learned Prelate, and a vene­rable Priest of Muscovia, a Chanon of th [...] Cathedrall of Muskow, then in the re­tenue 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 Arch-Bishop to dyne 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 Iudgment and use of the Ruthenian Church: they answered to all distinctly, as men well versed in the Religion of theire 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 Arch-Bishop much joy'd at these Answers, further desired to know theire Iudgment of [Page 265] some Christians in France, that denyed the Body and Bloud of Christ to be realy and substantially in the Eucharist, and likewise deny'd Adoration to bee due there unto; they replyed with a pious anger and indignation, if such men liu'd in our country, wee should put them to death and burne them like Hereticks and Deuills: But there are said they (God be praysed) noe 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 Ioannes 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, hee said: Est itaque questionis scopus, quam nempe in hac opinionum varietate Ecclesia Ruthenia seu Graeca teneat Sententiam? partesne Eccle­siae Romanae, an Lutheranae, vel Calvinianae [Page 266] tueatur? That is: It is therfore the but of the question, what Sentence in this variety of Opinions holds the Ruthenian Church? and whose part doe they hold and maintaine, that of the Roman Church, or the Lutheran, or the Calvinian?

The Metropolitan answered possitive­ly, 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 hee) 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, wherfore wee Grecians call the Latins Azimits; but hee further said, this dif­ferrence between us is not essentiall, for that Levined, and unlevined Bread are ejusdem speciei.

In like manner the Surian or Syrian Church agree's with the Roman in all touching the Eucharist, and likewise in [Page 267] some other points of Faith denyed by the Protestants of England: as doth evidently wittness the ensuing Testi­mony of severall Bishops and Priestes of that Country and Church.

There are the like Testimonies of the Patriarck and many Bishops and Prie­stes 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 Citty of Armenia, whose aboad is in the Monastery of Er­miasin or Heruisin, and hath under him 200. Bishops. The other Patriarck keeps in Cis a towne of Carmania ha­uing under him 50. Bishops. By what is said Sall may see, and must confess that the Ruthenian and Greeck Church, the Syrians and Armenians agree with the Romans in the Faith and Doctrin of Transubstantiation, Real-presence, and Worship due to Christ in the Eucha­rist.

Who desires to informe himselfe more at large, of what I have here aleaged, I remitt him to that excellent learned Treatis thus intitled:

La perpetuite de la foy de l'Eglise Ca­tholique [Page 271] touchant l'Eucharistie defendue con­tre le Liure du Seiur Claude Ministre d [...] Charanton, printed at Paris, 1669. What I here set downe and much more hee will finde in the 12. Book of the third Treatice (they are in all 4. Vollums in 8.) The reading of this excellent worke (as I have bine informed) con­verted that famous generall 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.

XX. CHAPTER. Miracles are ttue and cleare marks of a true Religion, and the power of working them hath been given to the true Church and remaines therin.

The Anger Sall hath conceived against Gods wonders, caling Mi­racles Monstrous, gave mee occation of enlargeing this Chapter. A furious zeale in his new Religion hath made the man ungodly.

It was not enough for him in his Re­cantation to declare his minde in the ensuing words.

Wherfore I resolved to declare, as I doe hereby seriously and in my hart, without Equivocation, or mentall Reservation in the Presence of God and this Congregation, declare, that I doe 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 hee must alsoe add.

Acknowledging the Romish tenets against them to be false and Superstiti­ous, especially that of Transubstantia­tion, as forcing upon Christians a be­leefe 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.

Sall verè durus est hie sermo, & quis potest eum, audire! Let any Catholick Reader tell mee: Nonquid haec est atrox homuncionis insultantis Christo & Ecclesiae rabies? I did not think poor Sall was [Page 277] come to such a hight of Impiety as to belch up soe virulent a contumely against Gods Wonders: But let him bee as much discontented as hee will, Miracles are owned by the pious and learned, by the Bishop and the Peasant, and by all true and Godly beleevers, be­cause they are wrought In Nomine & virtute Dei omnipotentis: wherfore the Doctrin of Miracles is well grounded, and delivered from hand to hand a long from the Apostles Tymes, and the Church is called Ecclesia Sancta Sanctitate Miraculorum. It is true Sall, you have passed to a Congregation of men that deny and contemne manifest Won­ders, because noe Miracles were ever done in theire Church; I defy you to shew mee one Miracle wrought by any of Foxes Saints, or any Protestant since your holy Father Luther first brought in Protestanisme, tell mee when and where, and the man that did the Wonder.

Sall I see you deale with Miracles, as the Fox did with a faire ripe bunsh of grapes. [Page 278] hee jumpt and leapt to bring downe the grapes, but when hee could not reach them, said they were green and worth nothing. But whether I pray you shall I beleeve, you in a kinde of rage against Gods wonders caling them Monstrous; or Saint Thomas the Prince of devines 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 coms from Admi­ration, and this Admiration doth a­rise, when the effects appeare, 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 knowne course of nature; and custome therof they are caled Magnalia or wonderfull things.

I pray you good Sall, give God leave to doe wonderfull things by his Saints and servants, to his owne Glory, [Page 279] when it shall soe please him, and be not angry therwith caling impudently these wonders, Monstrous Miracles: take rather. Saint Augustins good Counsell, speaking thus to you and mee, 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 doe somthing, that wee must confess, wee are not able to search into or comprehend; in wonderfull things the whole ground of doeing them: is the power of him that can doe them.

That God hath Impowered those hee 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 ap­peare in the written Law, and Law of Grace: when the people see Miracles, they beleeve the man that doth them is sent from God.

This made Moyses, when hee was commaunded by God to lead the Israelits [Page 280] out of Egypt, to answer God in theseExod. cap. 5. tearms. The people will not be­leeue mee nor heare my voyce; but they will say, our Lord hath not ap­peared to thee. Hee proposed the difficulty of the Embassy wisely, and God iudgd what hee sayd, to carry great reason, and therfore gaue him the power of doeing wonders, and this suffised to make the people beleeue, hee was sent from God with an extra­ordinary Authority. Sall wee are still demaunding 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 downe the whore of Babilon (soe they name the Roman Church) and alsoe you of England, and all Protestants affirme 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 theire mission,) were sent [Page 281] 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 Moyses his word (though hee was a holy man) that hee was sent from God without doing wonders, shall wee take Luther or Calvins word, who shew'd noe Sanctity in theire 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 kinde of Miracles, those of Christ, those of the Apostles, and Church Miracles, if Sall and those of the English Church will not beleeve the two first kinde of Miracles, they doe not credit the Scriptures, wherin those Miracles are found; as for Church Mi­racles they seem to make noe more ac­count of them then of fables, or of ri­diculous things, but holy men, and those that feare God doe much esteem them: by Church Miracles I first understand such as the most antient fathers have [Page 282] left upon record, never questioned, never call'd into doubt by any. 2. I understand by Church Miracles such as in latter ages have been aproved by the Sea Apostolique, chiefly at the Canoniza­tion of Saints, wherof wittnesses have been produced upon oath, and all Im­aginable sinserity, (or severity rather) used to avoyd heresies, and to make truth openly knowne.

Wee Catholicks distinguish between the received Miracles of the Church, and those which particular men relate, wherof some are only probable, others Dubious, others false; the Protestants doth not distinguish them, but make all fish that coms to Nett.

The Catholicks alsoe distinguish the Miracles of Christ and other Mira­cles; those of Christ are immediatly wrought by God, and the other by Gods servants, but In Nomine & virtute Dei, soe that Christ is the Magnus Thaumatur­gus, quia sine illo nihil possumus facere; when one baptizeth, Saint Augustin doth affirme that Christ doth Baptize with [Page 283] him, even soe wee say, when any of Gods servants workes a wonder, Christ works that Miracle with him, and consequently all the Miracles of the Saints are Christs Miracles. If Sall and other Protestants shall deny Gods servants to have received from Christ the power of working Miracles, I say Sall and his Companions in this, doe not beleeve the Prophesie of Christ saying expresly. Amen, Amen. I say unto you, heeIoan. cap. 14. that beleeves in mee, the works that I doe, hee alsoe shall doe, and greater works then these shall hee doe. These are Christes owne words who cannot deceive, or be deceived. For a more exact notice of the nature of Miracles and how they are differenced, I remitt my reader to an excellent Trea­tise printed at Antwerp anno 1674. Thus intitled: The Infallibility of the Catholick Church and her miracles.

Now that Miracles are not Mon­strous as Sall prophanely speaks, but Glorious, and the true seals, and Cha­racters of the true Religion and [Page 284] Church the ensuing Chapter will de­clare.

XXI. CHAPTER. Of undeniable Miracles pro­ving the Faith and Sanc­tity of the true Church.

Mi∣racle. 1 VVHen the people of Israel were most devided in matter of Religion, and very many of them bended theire knees to Baal, the Prophet Elias said to them in zeale and Anger, How long halt you of two sides? ifLib. 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 hott, nor cold in Religion, but luke-warme such as the Angells themselves detest, Apocall. Cap. 3.) [Page 285] then 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 Alter without kindling fyre under: this way was well approved of by the people, ‘and they all answering said, a very good pro­position.’ Gods Prophet was but one, and alone in this conflict, and the Pro­phets of Baal then present 450. The reason wherfore the people willingly condescended to the Prophets propo­sition, was, that in common sence they judged, that God would not permitt a falshood to be confirmed by Miracle in soe publique a tryall, where the ve­racity of God was soe particularly con­cerned: on the other side the Prophets of Baal durst not refuse soe faire 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 faire Tryall? who had the Victory? who but Elias the true servant, and [Page 286] Prophet of God? The Priestes of Baal be­gan to pray and cry upon Baal theire God with great fervour and many Cere­monyes, they cryed till noon-day the tyme the Sacrifice should be burnt, but their God Baal sent them noe fyre.

Then Elias after gering the foolish prayres, and exclamations of those 450. Prophane Priestes of the Idol Baal, be­gan to pray to the living God in this kind. Lord, God of Abraham and Isaac, and Israel, shew this day that thou art the God of Israel, and I thy ser­vant, and that according to thy Commaun­dement I have done all these things. Heare mee Lord, heare mee: that these people may learne, that thou art our Lord God, and that thou hast converted theire hart againe, 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 theire face, and said: Our Lord hee is God, our Lord hee is God.

Sall two things you may here observe, the first: that the people of Israel seeing the Miracle of the fyre coming from heaven, detested Baal, and ado­red God crying out. Our Lord hee is God, our Lord hee is God▪ Secondly. That the Devills power was here restrained, and soe chained, that hee was not able to help those Priestes of Baal, demaunding fyre from him to burne the Holocaust; and soe it is still, when Miracles are attemp­ted for the Tryall of truth, then only truth will be testifyed, and Sathan con­founded having noe power to the con­trary; which is according to that of Saint Mark: Our Lord working withMark. cap. 16. all, and confirming the Doctrin with signes following.

And why should not I in this place, in the name of the Catholick Church, make such an offer to Sall, and all his Protestants in England, Ireland, and Scotland, as Elias made to the Priestes of Baal: I hope they will be asham'd to refuse it, for that were to confess, that the Roman Doctrin is true, and theirs [Page 288] false; The Roman Church the true Church, and the Protestants the false.

Sall let us not delude the people with School subtilitys, or obscure Texts of Scripture, If the Church of England or Scotland, or any other reformed one be the true Church, and its Doctrin the true Doctrin, let that be try'd 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 con­firme any one point of Doctrin or Re­ligion, wherin they differ from the Ro­man Catholick.

Gentlemen, summon your Synods, search into all Historyes, Prophane, and Sacred, set your heads to gether, and produce at least some probable testi­mony of as much as one Miracle to grace your Reformations.

Mi∣racle. 2 When the same Prophet Elias, raised from death to life the child of the [Page 289] Widow of Sareptha of the Sidonians, and delivered him to his Mother, andLib. 3. Regum cap. 1 [...]8 said to her: behold thy sonne liveth. And the woeman said to Elias: now, in this I have knowne that thou art a man of God, and the word of our Lord in thy mouth is true. Sall wilt thou beleeve, that the Miracle made this woeman beleeve?

Mi∣racle. 3 When the Prophet Elizeus raised to life the dead child of the Sunamite, saying to her: Take thy sonne.Lib. 4. Regum Cap. 4. Shee came, and fell at his feet, and adored upon the ground: and took her Sonne, and went out &c. Behold Sall the force of the Miracle.

Miracle. 4 This is a pretious one, the preserva­tion of Sidrach, Misach, and Abdenago three of the Children of Israell in the midst of the flames of burning fyre, where they walked in the midst ofDan. Cap. 3. the flame praysing 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 [Page 290] his Angell, and had delivered his Ser­vants that beleeved in him? And af­ter said. By mee therfore this de­cree is made., that every people, tribe, and tongue, whatsoever shall speak Blasphemy against the God of Sidrach, Misach, and Abdenago, hee perrish, and his house be wasted: for there is none other God, that can soe save. This Miracle made Nabu­chodonozor confesse. There was noe God could save but the God of Israel.

In the Law of Grace you will finde that God gave the power of working Miracles to witt, of casting out Devills,Math. cap. 10. of curing all manner of Infirmityes. 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 Divells: 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 signes of his Apostle-ship.

The Miracles of Saint Peter and the rest [Page 291] of the Apostles, are many and evident, as is manifest by undenyable tradition. All this being soe, goe now Sall and tell thy Protestants, Miracles wrought in the Catholick Church are Monstrous. But if you will know the Miracles wrought by Hereticks, Tertullian in a few words wil give you an account therof; hee 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 Marcion Va­lentinus, Nigidius, Hermogenes, and other Hereticks said. Isti de vivis mortuos fa­ciunt. These make living men dye, soe is it speaking of mens Soules, and som­tymes of theire Bodyes, as the Mira­cle of Calvin upon the Taylior Bru­leus, and of a certaine Arian, that made aman seeing well, quite blinde.

Another grave Father, tells us of another kind of wonders Hereticks doe. Invenerunt saith hee. Matres; quas de captivis monialibus fecerunt mulieres. That is: Of Nuns, who were in theire power, as it were captives, [Page 292] they made woeman and Mothers. Lu­ther, Beza, Bucer, Ochinus, Peter Martyr, and hundreds more wanton Monks, Priests and Apostata's were ex­cellent at working such Miracles.

Here Sall will tell mee, hee makes noe question or doubt of Miracles at­tested in holy Scripture, if soe hee must confess they are undenyable signes and proofs of a true Church and Religion, and though they were says hee, you can­not conclude other Miracles to be soe, hee means Church Miracles, and all such as are not found in Scripture, these are they hee accounts for Monstrous. Yet Luther himselfe confesseth these Words of Christ. Hee that beleeveth in mee,Iohn. cap. 14. the works that I doe, hee shall doe, and greater. Are understood of the power Christ left, (of working Miracles) to the whole Body of the Church, in whome this Vertue doth shine for ever, and your English Bibles (Edit. 1576.) in the marginall notes, referrs this power to the whole Body of the Church: A Deo discimus (saith Luther) [Page 293] & accepimus, aeternum verbum & verita­tem Luther Tom. 7. Lib. de Iudois &c. fol. 220 Dei hactenus mille quingentis annis Miraculis & signis consessam & confirma­tam. That is: Wee have learn'd and received from God, the eternall 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 maintaine errors,) and say, when wee press them to relate some of theire Miracles, that Miracles are now superfluous, and ther­fore none wrought in the Church. And some hold them ridiculous, but Sall goes further saying they are Monstrous. But I shall aleage some Miracles in Con­firmation of the Roman Catholick Doctrin, (and more especially of Transubstantia­tion) that some Protestants themselves will acknowledg to bee Miracles of un­doubted creditt.

XXII. CHAPTER. Six Miracles confirming the Doctrin of the Catholick 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 Angells assisting and adoring the blessed Sacrament untill the Sacrifice was finished.

In the Ecclesiasticall History is re­corded this example, which Euagrius Euagr. Ortho­doxus. lib. 4. cap. 35. anno. D. 552. writt as a thing notorius, and done in his owne Tyme. In the Tyme of Pa­triarck Menas (saith hee) there happened a Miracle worthy to be remembred. [Page 295] It was an ancient Custome in Con­stantinople A Mi­racle for the Com­munion under one Kinde. when many Parcels of the pure and unspotted Body of Christ our God were remaining after Com­munion, little Children were caled out of the Schools, and were per­mitted to eat them. It happened, that a little boy (whose Father was a Iew 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 demaunding the cause, the child told innocently what hee had done; which the Iew his Father understanding, was soe enraged, that unawares to his wife, hee cast his little sonne into the burning ouen wherin hee us'd to melt and frame his glass. The Mother missing the child, sought for him three days together. but hearing noe news of him abroad, shee returned home with an heavy hart, and sitting downe at the work­house [Page 296] house doore, shee began to bewail the loss of her Sonne caling him by his name, the boy hearing and know­ing his Mothers call, did answer within the oven; where at the woe­man starting, burst the work-house doore, and rushing in, espied her child standing amidst the coles with­out receiving any harme. After com­ing out, being demaunded how hee escaped burning soe long, a woe man, (said hee) came often Tymes unto mee, and brought mee water to quench the force of the fyer, wher­with I was invironed. and withall gave mee meat as often as I was hun­gry. This accident being told unto the emperoor Iustinian, hee caused the Mother and boy to be Baptised, which because the obstinate Father refused to yeild unto, by the Em­perors commandment hee was hanged upon a Gibet.

I Will now relate a story (saith Wal­densis) wherof I my selfe was an eye Wittness in the Cathedrall Church [Page 297] of St. Paul in London, where the ve­nerableThom. VV al­densis Tom. 2. de Sacra. Eucha. cap. 62. Arch-Bishop Thomas Arundell of happy memory (the Sonne and Brother to an EarI) sat in Iudgment in his Bishops Chaire, assisted by Alexander the Prelate of the Church of Norwitch, and others. At which tyme hee proposed certaine Interro­gatories, concerning the Faith of the Eucharist unto a Taylor of the parts of Worcester shire, taken in the crime of Heresie; but when that the obsti­nat 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, hee was at last com­maunded to Worship the said Host, but the blasphemous Heretick an­swering said, Verily a spider is more Worthy to bee worshiped then it is. When behold a monstrous horrible Spider came suddainly sliding downe by her thred from the top of the Church directly unto the Blasphemers mouth, and endeavoured very busily to gett [Page 298] entrance even as hee was speaking the Words; neither without much adoe could the many hands of the standers by keep her from entring into the wretch whether hee would or noe. Thomas, Duke of Oxford, and Chancellor of the Realme was there present, and saw this Wonder. Then the Arch-Bishop stood up, and decla­red to all that were present that the revenging hand of God had denounced the man to be a Blasphemer.

XXIII. CHAPTER. Certaine Advertisments to said Sall.

XXIV. and last CHAPTER. Containing a fervent Exhor­tation to straying Sall for a tymely returning to his holy Mother the Roman Catholick Church, that there may bee joy in hea­ven upon a sinner doing Pennace.

To Bishops and all Pastors of Gods Flocke, whose charge is to take little Foxes, (Hereticks perverting Soules.) 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 bee prevented, and the wasting of the vine­yard avoyded.

Sall, owneing a Pastorall Office and [Page 417] care I have taken some paines in hunt­ing after you a little Fox, (an old man, and a young Heretick) and as I con­ceive: Ope 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.

Sall it may bee said to your eternall infamy, that after your fall you have Imployd a violent burning zeal to infect your kindred and frinds, with the plague of Heresie, that infected your selfe: Non vis Miser perire soule, sed ut al [...] tecum pereant vehementer niteris, but I hope God in his mercy will preserve those Soules from the cupp of Poyson you would make them drink of, for this your indeauour and attempt your name is become odious to all that heare of you. O deplorable change from the man I have knowne you piously given, (as all Iudg'd of you) an obedient child of the Sea of Rome, and a good member of your order; likely you will [Page 418] gess, who I am that write these senli­ble complaining lines, a person that lou'd you for your amiable nature, unoffensive conversation and commen­dable tallents, and you alsoe seemed to love and est [...]em mee in a high measure. Did you not to preserue our ancient ami­ty, write unto mee a letter full of aftection and kindness, wherin you let mee know of the great esteem you were with the Protestant Arch-Bishop? (Ô I then little dream'd hee could have had the power of perverting you, or you soe wicked a minde as to bee perverted by him) to that letter I return'd a loving and harty answer, and at the same tyme feriously recommended a vertuous and afflicted lady of my acquaintance matcht in your county of Tipperary, and by a speciall letter commaunded her to bee guided by you in all, assuring her shee would finde you a vertuous learned, and frindly person: But Sall deare Sall, you have betrav'd my trust, and alas betray'd your owne Soule for eternity, unlesse you recant in tyme.

In parting from the Roman Com­munion you have not regarded Saint Ambroses Devine and weighty councell. 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 doe satisfye all good Catholicks, 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 Testimonyes, oracles, and Arguments, all of the Communi­on of Rome stand firme and constant in the ancient Faith: Sall you have taken a different way, a way apart, your pre­sumption [Page 420] misled you, the crafty Ser­pent that tempted Eve and much com­mended the forbidden fruite, saying: What day soever you shall eat (of theGenes. Cap. 3. forbidden fruite) your eyes shall be opened: and you shall be as Goas knowing good and euill: The same Serpent entised you to a curiosity of disputing of the truth and Sanctity of the ancient Faith and tempted you soe farre that hee made you seek for truth where it was not to bee found, and to desert the Church wherin it was, is, and ever shall bee to the worlds end: your curious Ambition displeased God, and hee has confounded your presumption and pride. Have you forgotten to have read in S Paul, (God speaking to proud1 Cor. Cap. 1. high witts:) Perdam Saptentiam Sapien­tum, & prudentiam prudentum reprobabo. That is: I will destroy the Wis­dome of the Wise, and the Prudence of the Prudent I will reject. Did not S. Paul himselfe writing to the Corin­thians say: I judged not my selfe1 Cor. Cap. 2. to know any thing among you, [Page 421] but Iesus Christ and him crucisy'd: and I was with you in infirmity, and in feare, and much trembling. Sall had you remained in your Order mor­tify'd (that is to know Iesus Christ cruci­fy'd) had you stay'd in feare and tremb­ling with your Bretheren, (as great witts and Devines as you have done,) all had been safe with you, all had gone well, but presumption carryed you further, forsooth you must examine the ancient Faith with Speculations and Subtili­tyes, and soe have miserably falne, God of his mercy give you Grace to rise againe.

But Sall are not you greatly trou­bledIust prayse of the Society of Ie­sus. and disturbed in your Soule for deserting the order of the Society of Iesus, a pretious and sacred Schoole of learning and vertue in Gods Church, an order renowned ouer all the world, for the great things they have done to Gods Glory, not only in countries insected with Heresie in Europ, but alsoe for giving the light of Faith to millions of Idolaters in [Page 422] Iaponia, and other Kingdoms of the Indies, theire memorable labours (noe 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 puld downe Idols, and lifted up the Standart of the Crosse in place of them: Sall the Church you have betaken your selfe to, hath done none of these Godly things, and they, and all sort of Here­ticks hate the Society above all Or­ders, and doe enviously sting them in all theire Books, and writ­ings; come, say all Hereticks, let us stricke the Society of Iesus with ourHiero. cap. 11. tongue, let us obscure the Glory of that people: Let mee speake 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 bee termed for vertue, the salt of the earth, and for Learning, the light of the [Page 423] world: A person of eminent dignity in the Church (hee lives as yet) de­fending the innocensy and good fame of the Society in a certaine point against a virulent Calumny, cast upon them concluded his discourse thus. Desine tandem maledice persequi ordinem Societatis Iesu, 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: Detractour leaue of persecuting the Society of Iesus. and raysing fi [...]thy Calumnyes against an Order dedica­ted to God; Loyal to Kings, intire in their wayes, florishing in Learning, deare to the Learned, usefull to the Church, Necessary to the World: in vaine does your enuy murmure a­gainst this kind of people that are protected with the Buckler of Inno­cency you labour in vaine against [Page 424] 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 defensione, 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 Bloud, have dyed both the Sea, and shore, and embrued fields, sprinkled gibbetts and tribunalls, con­temning Torments, and Tormenters, and even hell it selfe, and now glister in heaven more then the choisest Dia­mants and shine like starres.

Sall 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 [Page 425] you were not of them, though you liu'd among them; and they will say well, for had you been of them, you had stayd with them in Obedience, working your Salvation in trembling and feare: they are noe way troubled for the speeches of some, imputing your depar­ture as a staine to the Order, which is an objection without all ground, and they answer to all this vaine kinde of talk, (and justly) saying that Iudas went out of a holier Order, and from a higher dignity then theirs, and yet his going out was noe staine to the Apostles: Iudas his Impiety followed, him but left the Colledg of th' Apostles pure and holy: even soe Sall your [...]mpiety goes along with you, and the Society re­mains unspotted in its Vertue and Re­putation.

Pro dolor Sall 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 Devills Triumph over you [Page 426] is not only knowne at home, but a­broade alsoe in foraine Countryes, but what counselle or remedy can bee given in such a miserable Condition? Your returning from Babilon (where you live) to Hierusalem will be your only remedy; come then home Sall, come home Prodigall Child, thy Father is waiting for thee, and will receive thee with mercy: doe but say penitently Surgam & tho ad Patrem, and the way is cleare for you. Heare Sall a voyce from heaven saying: Com out of her Apoc. cap. 14 (Babilon) that you be not pertaker of her sinns, and that you receive not of her pla­gues.

Wee Catholicks pray for Gods peo­ple that are in Babilon suffering (even now) heauy persecution, and wee alsoe pray for the people of Babilon, that persecute them, that they may become Gods people, and that by theire con­version Babilon may fale, and Christ have his Kingdome where Satan now raignes; which will bee, when true, pure, Orthodox Religion shall prevaile [Page 427] in those three Kingdoms, that were one day Catholick, full of Saints and holy men.

Sall your stay in Babilon is dangerous, and you know there is noe dallying with Serpents; if you fale deeply in love with honours, preferments, and other glorious Miseryes of the Babilon yow now dwell in, if a woeman lay hold of you (and why may not this happen, seeing you walke with those Rabbins that teach Priestes may marry, and are bound to marry, and did the like them­selves) there will bee after no hope of recovery. Think therfore of coming of in time: Ne peccatum tuum sensim sine sensu transeat in consuetudinem & ob­durationem. That is: Least your sinne insensibly become an obdurate Custome. For it was wisely said: Desinet esse locus remedio, ubi quae fuerunt vitia mores fiunt. That noe remedy will take place when vices become Customes. You ought therfore to feare extreamly that delay of your Con­version, for Custome of sinning will [Page 428] give Satan an absolute victory over you. Give therfore eare deare Soule to Saint Augustin, who was a great sinner, but a greater penitent) noe man can better preach in this kinde, 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 sinne by Custome is lesse regarded and at last seemes none when a thing groes hard, looses all feeling, becomes pu­trifyed, and has no sense of its in­sensibility tis not to bee reputed sound but dead; when a thing is pricked and feeles paine, it is either whole, or at least there is hopes of health, but when it is touched, pricked, bruised, and feeles not, tis dead and must bee cut of. Many [Page 429] touch and handle you sharpely for your fale from holy Faith and the Scandall you have given, be not like a dead man, but shew you have life, and feeling, and greefe for what you have done, be not I say hard harted, but give way to the grace of God to make a breach on the wales of your ob­stinate will: help thy selfe man and God will helpe thee, and never dispaire of Gods mercy. The condition of a dispairing man is the worst that can bee, for hee Iudgeth (teste Augustino) that God wants either power or love to save him, to say either of God were a blasphemy. Look upon History's Ecclesiasticall and pro­phane, look upon Scripture the booke of life, all are full of faire Examples of Gods mercy; hath not Christ healed Magdalen possessed of 7. Diuells, 7. Deadly sinns? hath hee not pardoned Peeter that deny'd him? hath hee not made Paul, that did persecute him, a vessel of election, and Doctor of Na­tions? hath hee not given heaven to the good theefe, for one [...]ct of contrition and love? (This theef's owning of [Page 430] Christ to bee the sonne of God when all the world seem'd to abandon him was a most Heroick Confession.) Harken Sall to the Comfortable words of great Saint Iohn Chrisostem to an afflicted sinner inclining to dispa [...]re. 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 theefe, a cittizen of heaven: say not I have sinned seeing you have a Phisitian able to master your disease. Heare the words of God himselfe to a Soule 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 Babilon to adore soe loving a God? come then out of that accurssed mantion, and place the Ship of your Soule in the Haven of safty by returning to the Catholick [Page 431] Faith and State of Religion you were formerly of, and walking with your devout and Religious Bretheren, be­tween the mountain of Mythe, and Hill of Frankincense. There can bee nothing more safe and happy then the life of a good Religious personne, whose oc­cupation during life, is an incessant voyaging between the odoriferous Mountaine of Myrh, and Hill of Frankincense: What is Myrh? Mortifi­cation of the Body, hayre Cloath, Fasting, and Pennance; And what is Frankincense? but fervent and humble Prayer? In this Myrh, and Frankincense consisteth the Soule of Religion, and Godly Soules mortifying theire Bodys, and elevating theire harts and mindes to heaven in the Contemplation of holy things, and sincerely contemning for the love of God, all Pomp, Riches, Pleasures, Vanityes, and glory of the World, enjoy perfect and neuer decay­ing delights, wheras the greatest Plea­sures of the Potentates and Minions of this World vanish away like smoke and [Page 432] only leave the sting of a tormenting mind behind them. But the greatest Joy of a perfect Religious Soule is crowned, when her louing spouse Iesus finding her perfum'd and sanctify'd with Myrh 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 faire my love, there is not a spott in thee, come from Libanus my spouse, come from Libanus, come: thou shalt be crowned.

I wonder Sall your hart is not brooken to see you have lost those heavenly delights, and are not like to tast of them any more, I pray returne, returne with Pennance and teares that you may enjoy them againe; be not ashamed to confesse the errour that rob'd you of those innocent pleasurs, Saint Augustin a great Saint and witt did not stick to confess his errours in the Sect of the Manichtes, and with much humility retracted his Opinions, doe [Page 433] what hee 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 shamefull thing to bee sedu­ced with falsity, and not reduced with verity.

Sall I am forced here to put a period to this my unpolished (though wel meant) discourse drawne to a farre greater length then I expected; and truly decaying age with sharpe panges of severall Infirmityes God is pleased to vissit mee with all scarce gave mee leave to finish what is done. The shining Sunne of my happier years (if any of them have been soe) is now setting: And though I count two years a bove 70. I must say what the Patriarch Iacob said to King Pharao. The King demaun­ded 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. Iacob answered: Dies peregrinationis meae Centum triginta Annorum sunt parvi & mali. That is: The days of the Pilgri­mage [Page 434] of my life are an hundred thirty yeares, few, and evill:

A great part of my life hath bee [...]e spent in Pilgrimage and motion from Kingdome to Kingdome and that by ne­cessity, and not by election; they forced mee to wander that persecuted Christ, and true Religion, but theire power is now at an end (though not theire evill will) because my tyme of liuing is neare ended: and alas though neare my end and the upshot of my life I am forced to use Iacobs language: Dies Annorum meorum parvi & mali. The days of my years are few and euill. Mali, having in my life tyme done little good, and much euill by offending the infinit goodness of my God; Parvi, The days before mee being to few to lament my sinns, and apease the anger of God. Oh that I were in such a state and tranquility of conscience, that I could with confidence and flaming desires, cry out with S. Paule, Cupio dissolut & esse cum Christo! But I am farre from that Sanctity, and my sinns [Page 435] (Delicta inventutis mea) make mee tremb­le and feare. What then remaines to be done by an inconsolable sinner such as I am? This only, that my care and feare in the little tyme I have to live be wholy imploy'd for a good goeing out of this Babilon of pride, Iniquity, and vanity, O deare Iesus grant for thy mercy to Sall and mee, 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 Sall hath taken, and his flight out of the House of God, but all with true Charity, and a pure Intention.

And now Sall let mee speak to you in Saint Bernards Language, to one that was dangerously erring. Iactavi semen Dominicum deprecant Deum u [...] non rever­tatu [...] vacuum. That is: I have soed the heavenly seed begging God it may not returne voyd. Let not deare Sall all my paines and the expressions of my good affection bee lost by an obdu­ration in you; look to it my frind while [Page 436] there is tyme of Consideration, having noe less at stake, then an Eternity of Salvation and Glory, or of Flames and Damnation: if after all my ernest re­quests, and harty Prayers you will not think of Returning to Hierusalem, but willfully stay in Babilon, I can but say with a lamenting Soule. Perditio tua ex [...]te Isra [...]l; denying to joyne your will with Gods Grace, Peribis in Aeter­num: For Saint Augustin tells you: Qui creavit te sine te, non salvabit t [...] sine te; crea [...]it nescientem, salvabit volen­tem. Hee that has created thee with out thee, will not save thee with out thee; hee created thee with out thy knowledge, but will save thee, with thy will.

One word more and then adue untill wee shall appeare before the great Iudge of all at the last day (in old English, dooms-day) what word say you? This only; that I conjure you, by all that is holy and pretious on earth and in heaven, I conjure you I say) in the name, and in the behalfe of the Al­mighty, [Page 437] that your great and only care in this life bee, when the Angell of God shall come to kill the Aegyptians byExod. cap. 112. night (darke night of theire Iniquityes) that lie finde in thy house the marke of Pardon, the Bloud of the lamb, (Iesus) sprinkled on the Postes, of the Doore of thy Soule, (which cannot be unless you are then found a true professor of the Holy Roman Cathoclick Apostolick Faith;) without this marke the Angell will destroy you with th' Aegyptians. muse deeply on this Important point, and ever think with feare, and teares to what eternity the last moment of life shall deli­ver thy soule. O praetiosum Momentum, ô Ae­ternitas! ô Momentum, a quo pendet Aeter­nitas! ô Deare Iesus redeemer of the world have mercy on Sall that hath a bandoned verity, and Santity, and bring him home againe, and have mercy on mee poore sinner now praying for him.

Amen.