againe can say to Protestants that wee are noe way obliged to prove our Church is the true Church and our Keligion the true Religion though wee can evidently prove both It is enough to tell the Protestants the Roman Catholick Church whilest evidences coms not against it stands firme upon its ancient right of Possession OLIM POSSIDEO PRIOR POSSIDEO This long and lawfull Possession proves the Church Orthodox and frees us from all Obligation of disputing the reason above hinted is that the Protestants Protestants because Agressors are obliged to prove theire charge and claime are the Actors and Agressors and therfore it s theire taske to prove ours only to defend which is easy If you marke how strangely in vaine they make theire attempts against us observe it After our Church had stood a thousand years and more in the quiet Possession of truth they accuse it of Error After soe many thousands of learned and vertuous men that lived holily and dyed happily in it ye and had eyes as quick Iudgments as profounde and wills as good to find out these Errours had any beene as the best of Sectaries yet found none they forsooth espy them After this Church had its Purity The Churchss Purity and Innocency and Innocency signed and sealed by the blood of innumerable Martyrs evidenced by undoubted Miracles manifested by soe many glorious Conversions wrought on Aliens drawne to Christ and finally demonstratively proved by all these illustrious marks of truth wherof wee treated aboue our Protestants rise up and Calumniate this great Society of Christians lay the foule Aspersion of Heresy on it Are not they think you as Actors obliged in Iustice to make theire charge good against us by evident proofes And are not wee exempted from all farther Obligation Proued by a long Possession of pleading then only to stand upon our ancient blameless and quiet Possession Beleeve it This OLIM POSSIDEO PRIOR POSSIDEO is warant sufficient and our Wall of defense against such weak Aggressors And yet wee strengthen our hold with Canon proofe it is evident reason alsoe And evidenâ— reason alsoe Nemo praesumitur malus nisi probetur No Man upon vaine presumption ought to bee accounted naught unless reason prove him a delmquent For Example Give mee a loyall Subject that hath done wonders and great service for his Prince that hath An Instance enlarged his Kingdome gained him Frinds defeated his Enemyes and yet is struggling to doe him more Service Whose repute was neuer stayned nor fame blemished c. Suppose now That a smale knot of unknowne men should offer at some small or inconsiderable proofs And with these endeavour to impeach him of treason would not the Prince think you either require evidences to be brought in against soe worthy a subject or reject these Accusers as unworthy of credit yes most assuredly This is our case though noe Instance taken from private men can parrallel the fidelity of the Church towards Christ the Roman Catholick Church The Church evidently hath proved her fidelity to Christ I speak of noe other for there is none hath faithfully done great Service for the King of Kings Christ Iesus it hath dilated his empire far and neer it hath defeated his Enemys perfidious heathens gained him Frinds and innumerable Servants It yet struggles Maugre all attempts against it to promote his honour and gaine him more It has beene of an unspotted same Hither toe of unspotted and accounted pure without blemish till now at last a smale inconsidâ—rable knot of Protestants Impeach it of Treason and make it a Rebell against the King whome fame before Sectaries Impeachment it hath served soe long and faithfully What then doth our Lord Iesus and all Iustice too require of these Accusers but Evidence Yes and if possible more then Evidente is Necessary to make theire charge good against this Church It hath evident proof enough of its fidelitity Iustice in this charge requires evidence not unproved Cavills by its faithfull long Service by its hitherto irreprehensible Purity allowed for a thousand years and upwards and therfore cannot bee supposed a delinquent upon meer Cavils or for things which look like proofs but when examined are noe sooner weighed then cast away as weightless For all this wee Catholicks find it noe hard matter to prove the Roman Catholick Church the only true Orthodox Church out of which there is noe Salvation and to prove this by an undubitable Principle which cannot bee shaken even this short Argument will doe it Christ Iesus founded a Catholick Church which as hee promiseth should never faile Et porâ—ae inseri non praenalebunt adversus eam And therfore Math. cap. 16. could never bee forsaken by him Take the reason for no Monarch that lays the foundation of a kingdome and obliges himselfe to take care of it can without iniustice abandon it unless a contrary power or great negligence deprive him of his right none can bee more powerfull then Christ and I hope those Protestants of the English Church will not make him guilty of negligence or Iniustice ergò hee still defends the militant Church a most deare Kingdome which hee establisht with his owne bloud Take this other Argument A Church which hath converted whole Author of Protestancy without Principles c pa. 409 Kingdoms and Nations from infidelity to Christ by working Miracles casting out of Deuills great austerity of life and efficacy of Doctrin evident and convincing Arguments of truth and drawne innumerable Soules from a tepid life to pennance and mortification from the contents of the world to a contempt of it from selfe-love to a perfect self-abnegation must either bee deseruedly named the true Church of Christ or else the Apostolicall Church was not the Church of Rome only hath by the assistance of God done those wonders therfore it is the true Church or there was never any true upon earth Deny these Conversations made by our Catholick Society and you deny what is most evident grant them and you subscribe to Popery Ergò This Learned Author after severall Arguments and considerations makes the ensuing inferences The Roman Catholick Church was once the true Church Sectarys confesse it once it was built on Christ once it taught Christian verityes without errour once it was owned by Christians for Christes School once it evangelized the word of God purly Therfore if God bee yet as favourable unto Soules as hee was anciently if hee substract not meanes from us Necessary to saluation if his gifts bee unchangable if his intention of settling truth for ever amongst Christians alter not if hee blest his owne Society as well with truth as with the consolation of Grace this Catholick Roman Church and noe other once true was is and shall ever be soe for the future Ecclesia invicta res est they are knowne words of agreat Doctor etsi Infernus ipsâ— Commoveatar The Church is Invincible and continues
the same although hell it selfe be moved and struggle against it Those Inferrences of this able Devine are strong and unanswerable The same Author hints at some Faults of Secâ—aries Faults and failings of Sectaryes in writing controversyes These are his words pag. 434. first besides theire corruptions and self conceited glosses wherof ther is noe end you have in the first place gross mistakes 2. Pritty leers harmless things for they hurt no body and give the Printer work 3. No little Ignorance 4. Meer Suppositions for proofs 5. Much unsincere dealing when they slightly handle Controversyes and sly ly disemble such proofs as make for our Catholick Verityes The last defect but this is both remediless and transcendent they neuer bring Assertions to Principles nor give us weight for weight I meane Authority answerable to our Authorityes in any one debated question With what is said this Advertisment is ended my end therin being the Conversion of Sall a poore sinner and straying sheep which must be effected and done by the great Pastor Iesus and therfore I humbly begg of him Vt vadat ad illam Ovem quae perirat donec inveniat â—am That his owne holy name may be glorify'd on Earth and in heaven by bringing backagaine to his Flock poor strayed 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 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 alâ— 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 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 estâ—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 misled you the crafty Serpent that tempted Eve and much commended the forbidden fruite saying What day soever you shall eat of the Genes 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 proud 1 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 selfe 1 Cor. Cap. 2. to know any thing among you 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 troubled Iust 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 Iaponia and
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 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 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 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 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 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 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 evident by his words to wit that hee acknowledges the Emporour Lord of Pallaces and of the Wales of the Citty
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 made Apocal. 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 Angells were throwne downe with him From Heresie and Hereticks in heaven let us pass to those on Earth Hereticks in the Law of Nature AS soone as God began to be Cain the first Heretick worshipped on Earth the Heresie of Cain sprang up who deny'd Gods Providence and murthered his brother Abel for maintaining Gods Providence Cains Envy could not brook Abels Innocency The second Heresie was that of Lamech Lamech the second Heretick who marryed two wives at once and soe deny'd the Unity of the Church God drew but one Ribb out of Adam and of that made but one woeman and said to them Erunt duâ— Genesis cap. 2. in carne una Lamech violated this Law by taking two Wives which was an Heresie 3. The Gyants were the third sort of Hereticks 4. All those that did not enter the Arck and perished in the Deluge were Hereticks 5. C ham after the Deluge mocked his Fathers nakedness and was Eo Nomine Pratriarck and Father of all those scoffing Hereticks that contemne the holy Fathers saying they were ignorant unlearned and blind You see by this there was one Heretick Cham in the Arke wherin were in all but eight Soules 6. Those that were building Babell were Hereticks and the figure of Hereticks that follow'd them God confounded theire tongues soe that they could not understand one another it is soe this day with Protestants strucken by God with a giddiness and soe disagreeing in Religion and Opinion as upon this one Text of Scripture HOC Math. cap. 26. r. 27. EST CORPVS MEVM There are 400. Opinions and Interpretations God hath confounded them in theire understanding tongues and writings 7. Esau for persecuting his Brother Iacob therby opposing himselfe to God and Israel These are Sall your Companions in the Law of Nature Hereticks in the written Law 1. FRom the tyme the Church of God was planted in Egypt wee find by tradition that Iamnes and Mambre Tim. 2. cap. 3. who resisted Moyses were the first Hereticks of those speaks Saint Paul But as Iamnes and Mambre's resisted Moyses soe these alsoe resist the truth men corrupted in minde reprobat concerning the faith 2. All those that dyed in the desert murmouring against God and Moyses and his directions and commaunds 3. Chore and Dathan with theire seditious companions that opposed Moyses and his authority 4. Nahab and Albiu that put strange fyre in the Insence of the Lord. 5. All those strange Kings that made warre against the Children of Israel 6. All the false Prophets of Baal and all of that kind All these Sall are your companions in the written Law Hereticks in the Evangelicall Law IN the tymes of the Law of nature and of the written Law there haue not been if I am not mistaken above 20. Kindes of Hereticks but in the Evangelicall or in the Law of grace they have been above 600. of them A man would say it were hard to beleeve this seeing the standart of the Cross after Christes passion hath been lifted up against hell and heresie the kingdom and power of the Devill diminished Idols cast down Atheisme bannished and the Empire of Hell on Earth as it were destroy'd by the Bloud of Iesus Vertue Piety and the light of Grace for all this woefull experience proues what I have said to be true And Saint Cyprian giues you the true reason S. Cyp. lib. de Vnitat wherfor in these words Cum videret inimicus idola derelicta templa sua deserta exâ—ogitauit novas fraudes hereses inuenit scismata â— quibus fidem subuerteret When Sathan saw after our Sauiours Passion the Idols cast away and his tempels deserted hee thought of new fraudes hee inuented heresies and scismes by which hee might subuert faith and sanctity Sathan therfore the Father and Author of all lyes and Heresies seduced men from the way of truth and stirred them up against the Church and Verity these kinde of men sowed Heresyes and Scismes and some of them began like Hypocrits covering theire damnable Doctrin with a cloack of Sanctity such were Arius Iohn Wicklef and many more and even the worst livers of them pretended a kind of Piety in theire Opinions and as it were a speciall regard of the glory of God grounding all Sanctity and Salvation upon Sanctifying faith alone and upon this account some of them took away free will others good works fasting pennance and allkind of Mortification they did but mock all these things others took away the Invocation of Saints and Angells and Doctrin of Purgatory Indulgence and Prayers for the dead others reduced seven Sacraments unto two or rather to one to wit Baptisme and others have even destroy'd this Sacrament teaching infants to be saved in the faith of theire Parents and that Baptisme is but a meer cerimony that might be used or omitted without sinne others said the Commaundements were impossible to be kept and others held they did noe way oblige Christians and that they were only made for the Iewes but oboue all Calyin was soe zealous in attributing mans Salvation only to the Passion and Bloud of Iesus that hee held all the good works man could doe of noe value or effect yea hee termed Bona opera hominis piacula sordes inquiuamenta By this you see the Doctrins taught by Hereticks were but mera somnia deliria and a good part of the thirty nine Articles of the Church of England are such I shall herafter in a convenient place give you a long Letany of Hereticks but it will be noe way holy In this place I will only set downe the Sect of Quakers that sprung up in England some years agoe theire principall theorems and tenets are 1. That they are imediatly cald by Iesus and sent to convert the world as the Apostles were by an extraordinary mission 2. That God being a pure Spiritt is to be honoured only by the Spiritt wherfore they condemne all bending of knees and all exteriour signes of Religion and worship due to God 3. That it is superstition to light Candles by daytyme to weare Capps Copes Albs or any sacred vestments 4. That it is Idolatry to build Churches put up Crosses or the Images of Christ or his Saints or render them any Worshipp 5. They denye and reject the name of Sacrament and affirme that Baptizing in water is not of devine Institution 6. They
the Presbiterians gain-say Saint Paul Hee saith the office of a Bishop is a good worke and they say it is Tyrannicall and Anti-Christian wherin they show themselves prophane presumptious fellows in seeking to distroy the Doctrin of the Holy Ghost pronounced by the Mouth of the great Apostle two evills they doe in this They contradict the Oracle of God secondly they incurre the curses threatned by the Prophet Woe unto them who call evill good and Isay Cap. 1. good evill Let us for confounding those Presbiterians cite in this Matter some of the ancient Fathers Saint Augustin upon that place of Saint Paul who seeks a Bishops Office desireth a good thing saith th' Apostle would show what the Office of a Bishop is to witt A Name of Aug. lib. 19. deCivi Dei cap. 19. Labour and not of honour that hee may know himself not to be a Bishop who desires to preside and not to profitt Saint Hierom says That in the primative Church the calling of a Bishop was the next degree to Martyrdom wherfore saith hee the Office of a Bishop being soe Hier. Ap. Cornel. in hunc Loc. high and excellent soe hard and dangerous it was noe wonder th' Apostle required many excellent quallitys and vertues in a Bishop to exercise profitably his Office which Saint Paul calls a good worke Saint Ignat. Epist ad Tarscens Ignatius Bishop of Antioch Disciple of th' Apostles and a holy Martyr describes an excellent subordination of Pastors in the Church Priests saith hee be subject unto your Bishops Deacons unto Priests and you People unto Priests and Deacons who shall observe this comlyness of Order I would willingly change my Soule with theirs and our Lord be with them for ever 2. The second comly worke of the Presbiterians Reformation was to lay a side the Lords prayer and to put it out of use and creditt and all sett Prayers was not this a horrible Tentation of the Deuill What more sublime holy and devine then our Lords Prayer Christ made this Prayer the Scripture containes it our Saviour taught his Disciples to say it when you pray said Christ say Father hallowed Luke cap. 11. be thy Name Children learn this Prayer sucking theire Mothers Brest The Church of God hath ever esteem'd and practis'd it wherfore th'Abollishment of the Lords Prayer must come Tert. lib. de oratio from the Deuill there is noe way of excusing it This Prayer is short devine and substantiall according to that of Tertulian Our Lords Prayer is short in words but large in sense The Waldenses defended an error just Gualter Chron. Saecul cap. 11. de VVal. Errore conttary to this of the Presbiterians for they maintain'd noe other Prayer should be said noe other forme to be admitted but this of the Lords Prayer this had som collour of Piety and speciall respect done to that devine Prayer but to abollish it as the Presbi exâ—ans have done is a most execrable Impiety Could a Christian man beleeve there would be Christians found on Earth that would contemne this devine Prayer instituted by Christ Iesus and commaunded to be sayd commended by the holy Fathers and practised by the whole Church tyme out of memory and speak contumeliovsly against the use of it A great Rabbin and Preacher of the Covenant called publickly the use of saying often the Lords Prayer a Papisticall Charme and another Minister in Galloway did Glory that hee had bannished The impious words of a Minister out of his Parish two Idols to wit Our Father which c. And God of Glory and peace c. A short Grace that was said ordinarily after meat but a Lay-man answered the impudent Minister in these Words If you have bannished these two which you call Idols I feare you will bring in worss Idols in theire place O God! thy Patience is great with these prophane wicked men the seed of Canaan Qui claudunt ora Laudantium te And that forbid men to speak to your devine Majesty in a Prayer made by your Sonne Iesus and commaunded by him to be sayd by all 3. From Laying aside the Lords Prayer the Presbiterians goe a stepp farther in theire holy Reformation what think you doe they a wicked business They abollish that hymne of praysing God usually sayd in the end of each Psalme Glory to the Father the sonne and Holy Ghost c. even by the Protestants themselves singing the Psalmes which hymne doubtless had its begining out of holy Scripture as this passage of Saint Iohn may testifye And saith the Saint A voyce came out from Apocal. cap. 19. v. 19. the throne saying say prays to our God all ye his servants and you that feare him little and great The Presbiterians in theire hott zeal contradict Saint Iohn and hinder little and great to sing this mellodious hymne of prayse to the Holy Trinity can any thing bee more impious then men acknowledging the Mistery of the Blessed Trinity If Presbiterians doe acknowledg it to abollish this divine Hymne wherby the Trinity is glorifyed It happened after they had agreed upon this ungodly Reformation that the People in the Church singing the Psalms and knowing nothing of the determination they had made coming to the end of a Psalme sayd as they were wont to doe Glory to the Father to the Sonne and to the Holy Ghost c. The Presbitertan Minister hearing them cry'd out in a fury noe less ridiculously then scandelously Noe more Glory to the Father noe more Glory to the Father c. Was ever the like heard among Christians The Arians who deny'd the Divinity of Christ and that hee was equall to his Father did mainly strive to change and pervert this Hymne for as they had changed the forme of Baptisme by saying I Baptize thee in the Name of the Father by the Sonne in the Holy Ghost Baron Tom. 3. Anno 323. N. 174. Soe alsoe they corrupted this Hymne of Glorification by singing Glory to the Father by the Sonne in the Holy Ghost But the great Saint Basile shewes how Basil ad Amphilich dispute 5. the Hymne of Glorification was used from the tyme of th' Apostles for when the Sacrament of Baptisme was administred by the Priest when hee said I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost The faithfull present answered Glory bee to the Father to the Sonne and to the Holy Ghost The Holy Counsell of Niâ—e was pleased to add to the said Hymne this Appendix As it was in the begining and now and ever shall be World without end Amen Which clause appears in my Iudgmentâ— like a Prophesy serving not only for the Confusion of th' Arians but alsoe of the Presbiterians 4. What more holy things did remaine in the Church to bee reformed by the Presbiterian congregation The Creed stood in theire way they would have it discredited and not to bee esteemed or caled
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 our Hiero. 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 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 â—oâ—bus integrum Litteris Florentem Doctis Charum Ecclesiae utilem orbi Christiano Necessarium contra hoc genus hominum Innocentiae Clypeo tectum in vanum murmurâ—t tua invidia contra hos pugnans Langues tanquam apis sine aculeo That is Detractour leaue of persecuting the Society of Iesus and raysing fiâ—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 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 fideâ— 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 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 â—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 angustâ— is consilii quid remedn That is And now the Devills Triumph over you 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 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 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 t is 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 t is dead and must bee cut of Many touch and handle you