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 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 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 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 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 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 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
one God have mercy upòn us pleaseth mee not for it wholy tasteâ—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 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 tâ— her members even by her adversarys For if I dye Catholick my life being agreeable thereto both Catholicks and Protestants warrants my Sâ—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 of the Catholick Church and Faith can be saved This then being â—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 beâ—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 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 Salvationâ— 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 D. Morton ubi supra Church of God houlding the foundation of the Ghospell the e M. Hooker ubi supra family of Iesus Christ it being noe severall f M. Bunni ubi supra Church from theirs nor theirs from it houlding g D. Field ubi supra a saving Profession of the truth in Christ in which many h D. Covell with theother doctors ubi supra dying are by their adversaries registred for most glorious Saints Should neuer the less bee persecuted by either Christians of their owne Country yea their owne flesh for theire only persevering in the a foresaid Church with Confiscaâ—ion of goods restraint of body someâ—ymes with sheeding of most innoâ—ent blood and suffering a cruell death Obstupecite e coeli super hoc portae â—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 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
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 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 augâ—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 Temâ—le after soe Cruell a Massacre of Innocent People Caesar doe not doe not augment the sinn you have committed with this new 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 piâ—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 Church on that holy Feast that heâ— 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 imperâ— 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 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 noâ— Doctor profounder none more learned nor more penetrating hard questions and difficultyes in Scripture Fathers 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 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
1594. lib. 2. fol. 72. sua potenti adeo hunt Haereticum percussit ut desperata salute demonibus invocatis jurans execrans blasphemans miserrimè animam malignam exhalarit obiit autem Calvinus morbo pediculari vermibus circa pudenda in apostemate seu ulcere faetentissimo crescentibus ita ut nullus assistentium faetorem amplius ferre posset That is God in the rod of his fury visiting Calvin did horribly punish him before the houre of his death for hee so stroke this Heretick so hee termâ—d him in regard of his Doctrin concerning the Sacrament and of God being the Author of sin with his mighty Hand that being in dispaire and calling upon the Devill hee gave up his wicked soule swearing cursing and blaspheming hee dyed of the disease of lyce and worms a kinde of death wher with God often stryketh the wicked as Antiochus Herod c. increasing in a most loathsom ulcer a bout his privy parts soe as none present could endure the stench the same Author saith Scio lego Bezam aliter de vita moribus obitu Calvini scribere cum vero Beza eadem Haeresi eodem fermè peccato nobilitatus sit ut historia de Candida ejus meretricula testatur nemo ipsi in hac parte fidem habere potest I know and read Beza to write otherwise of Calvins life manners and death but Beza being infected with the same Heresie hee means the denyall of the real presence in the Sacrament and being accused of the same sin as the History of Candida his little whore makes good noe man can give credit to Beza writing Calvins life A sodomite as wee have said a bove will not condemne a nother sodomite Finally I give you heer Iohannes Haerennius words a protestant writer who being himselfe an ernest Caelvanist and at Geneva when Calvin dyed testifyeth Calvins filthy dispairing death himselfe having bin present and an eye wittness therof Whose words are as followeth Calvinus in disperatione finiens Ioannes Herenius in libello de vita Calvini vitam obyt turpissimo fetidissimo morbo quem Deus rebellibus maledictis comminatus est prius excruciatus consumptus quod ego verissime attestari audeo qui funestum tragicum illius exitum his meis oculis presens aspexi That is Calvin ending his life in disperation dyed of a most filthy and loathsum disease which God doth use to inflict on Rebells and acurssed sinners being before tormented and consumed away which I can truly attest having been present and seen with myne eyes his tragicall and curssed end Tell mee Sall after this horrible end of Calvin a pillar of the English Church and your highest esteemed Doctor whose institutions are your golden Rules what Angells have hurried him out of this world to the tribunall of the Sonne of God and to what Eternity have they carryed him of Glory or Confusion Certainly such a despairing end of his life can be noe other then the beginning of an Eternity of Flames and Torments 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 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 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 Doctrine Suttl in his ans to a Libel suplicatory pa. 75. and pa. 92. Banc. in his Serray of holy pretended discipline printed 1593. Cap. 3. pag 45. and in his book of dangerous positions pa. 21. 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 principels and Aphorismes of Zwingâ—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 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
to see or discerne though all the world knew him to be Summersets competitor This crafty man though hee had bin allways a Roman 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 Doâ—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 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 Who the Contrivers of the XXXIX Articles and first Reformers of Protestant Religion TRue Faith and all Sanctity being chased out of England by the sinns of the Clergie and the wicked laymen in the Parlament the Charge of framing Articles of this new Religion as alsoe of composing the Liturgie and a Book of Rites Ceremonies and Administration of Sacraments was committed to Thomas Cranmer Arch-Bishop of Canterbury and to som other Protestant Devines who were all married Fryers and Priests lately come out of Germany with their sweet harts videlicet Hooper and Roger Monks Coverdale an Augustin Fryer Bale a Carmelit all these Englishmen Peter Martir a Chanon Regulare Martin Bucer a Dominican and Bernardus Ochinus a Capucin these three strangers came over with three galloping Nuns invited by the Protector and Cranmer out of Germany and apointed to preach and teach in both Universityes and at London who were to agree with the rest in the new modern forme of Religion which was a matter of great difficulty because the tenets which they untill then had professed were irreconsilable For that Hooper and Rogers were fierce Swinglians that is Puritans or Presbiterians and joyned in faction against Cranmer Ridly and other Prelaticks Hugh Latimer of great regard with the common people hee opposed himselfe to Cranmer and others for their opposing his pretention to the Bishoprick of Worsester Coverdale and Bale were both Lutherans and yet differed because the one was a riged the other a milde or halfe Lutheran Bucer had alsoe professed a kind of Lutheranisme in Germany but in England was what the Protector would have him to be and therfore would not for the space of a whole yeare declare his opinion in Cambrid though pressed to it by his schollers concerning the Real Presence untill hee had heard how the Parlament had decided the Controversy at London and then hee changed his opinion and became wholy a pure Zwinglian The same tergiversation was used by Peter Martir at Oxford and soe ridiculously that coming sooner in the first Epistle of Corinthians which hee undertook to expound to the Words HOC EST CORPVS MEVM then it had bin determined in Parlament what they should signify the poor Monk with admiration and laughter of the University was forced to divert his Auditors with impertinent comments upon the precedent Words Accipite manducate fregit dixit c. Which needed noe explanation At length when the news was com that both houses had ordered these Words HOC EST CORPVS MEVM should be understood figuratiuely and not literally Peter Martir sayd hee wonderd that any man could be of another opinion though hee knew not the day before what would be his owne opinion As for Bucer hee was a concealed Iew joyned in Contriving the XXXIX Articles only to make good days with his Nun and dyed a Iew being asked confidently his opinion of the Sacrament by Dudley Duke of Northumberland in the presence of the Lord Paget then a Protestant who testifyed the same publickly afterwards hee answered that the Real Presence could not be deny'd if men believed that Christ was God and spoke the Words THIS IS MY BODY But whether all was to be believed which the Evangelistes writt of Christ was a matter of more Disputation Peter Martir who came to England to Cherish in pleasures his wanton Nun whose death hee lamented efeminatly was noe Protestant in Iudgment as is cleare by what is said and yet hee joynd in the XXXIX Articles Bernardus Ochinus who loved Woemen soe well as by an express written Book hee affirmeth Polligamy or the lawfullness of having two Wives together dying professed himselfe to be a Iew and soe whilest hee lived in England was but a counterfeit Protestant to make bon-chear with his Nun and for this cause agree'd to the XXXIX Articles Cranmer was a meer contemporiser and of noe Religion at all Henry the eight raised him from Chapline to Sr. Thomas Bullen Ann Bullens Father to be Arch-Bishop of Canterbury to the end hee might divorse him from Queen Catharin and marry him to said Ann Bullin which hee did Afterwards by the Kings Order hee declared to the Parlament that to his knowledg Ann Bullen was never lawfull wife to his Maiesty by which hee let the World know Elizabeth her daughter had noe right title to the Crowne of England After this hee marryed the King to Ann of Cleves and when the King was weary of her Cranmer declared this marriage alsoe null and married and unmarried him soe often that hee seemed rather to exercise the office of a pymp then the function
VVicklifs Errors about that Sacrament Accidentia non manent sine subjecto in â—odem Sacramento substantia panis naturalis vini naturalis manent in Sacramento Altaris Errores damnati in Concilio constantiâ—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 Old-Castle cometh to treat of the Sacrament 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 â—uryedâ— 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 Old-Castle a Wâ—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 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 â—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 Hereticallâ— and himselfe as an Heretick though hee held divers poynts of the Catholick Religion as holy Orders Consecration 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 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 Apolâ— tit de human tradit qui negabat licere Sacerdotibus tenere proprium That is Wicklef was playnly out of his wits when hee did deny 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 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
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 of St. Paul in London where the venerable Thom. 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 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 Saint Bernards Miracles THe Learning Devotion Sanctity and Miracles of this Saint are soe generally confessed by Protestant writers as Whitaker saith I realy beleeve VVhit de Ecclesia pa. 369 Osian Cent. 12. Bernard was a true Saint Osiander likwise saith Saint Bernard Abbot of Clarivall was a very pious man c. Yea Doctor Stillingfleet himselfe in his late Comedy of the Idolatry Fanatiscisme of the Church of Rome durst not bring Bernard upon the stage All the World lookt upon this Saint as the Apostle of that age wherin Divers Heresies were broacht by the Waldenses Apostolici Henricians and others These two last Sects had infected a great part of France especially about Toulouse theire chief Errors were against the Sacrifice of the Masse Transubstantiation Purgatory Prayer for the Dead Prayer to Saints theire Worship that of Images the Popes Supremacy c. Even the same Protestants hould in our days The Pope sent a Legate and Saint Bernard to confute them It is to be noted that Protestants Challenge these as Members and Martyrs of the Protestant Church as every one may see in theire Catalogue of the wittness of truth printed 1597. Among other Miracles one is recounted by Godefridus in vita Bernardi Lib. 3. Cap. 5. And by others of the same Tyme as followeth There is a place in the Country of Tolouse caled Sarlatum where after Sermon was done they offerd to the Servant of God as every where the use was many loaves to bless which hee lifting up his hand and makeing the signe of the Cross in Gods Name blessing said thus In this you shall know that these things are true which wee and that those other are false which the Hereticks labour to persuade you that whosoever they be of your diseased Persons that tast the loaves shall be healed to the end you may know us to be the true Ministers of God The Bishop of Chartres a great Frind to the Saint thinking this Proposition to generall told the People they were to understand it conditionally if they did eat of the loaves with Faith Saint Bernard suddainly replied My Lord I doe not meane soe my meaning and saying is that all sick Folks who shall eat of these loaves shall recover their health to the end it may be knowne wee are Gods true Ministers And accordingly it fell out not one diseased Person that did eat of the Breadâ— mist of being cured and the Miracle being thus dâ—uulged by its effects soe huge a multitude of People came to thank and admire the Saint that hee declined the common roads and went by by-ways to Tolouse Two other excellent Miracles of Saint Bernard the one in Millane the other in Aquitaine THat in Millane was of an old woeman possessed for many years the Devill had taken from her speech Veran Dom. Gulielmus Abbas in vita Saint Bern. lib. 2. cap. â—â— sight and hearing her Breath was stincking her face gashly her presence uggly infine shee was the most miserable spectacle in the World The Saint in tyme of Masse began to vex this evill Spiritt that for many years had vexed the poore old woeman And immediatly after saying the Pater Noster in the Mass the holy man holding over the Patena the Body of our Lord and turning his face towards the People and to the lamentable and tormented possessed said these strong and vehement words Adest inique Spiritus c. Thou impious Spiritt hee is heere present who before his Passion said Now Sathan the Prince of the World shall bee cast out this is the same Body that took flesh from the Body of the blessed Virgin that was stretched upon the beame of the Cross that was layd in the Sepulcher that did rise up from death that ascended in to heaven his disciples viewing that strange Mistery Therfore in the terrible power of this great Majesty I commaund thee malignant Spirit to goe out of the Body of this handmaid of God and that thou shalt noe more touch or molest her The Saint then turned to the Alter and persued the rest of the Mass Now what happened The Devill cast out fled away quite mute the woeman came to her selfe and recovering her reason and senses drew in her tongue that hung downe at a great length and thank't God for his mercy towards her and beholding holy Bernard that cured her cast her selfe at his feet owneing the great benefitt shee had receiv'd from him Then says the Author Ingens per Ecclesiaâ— attolitur clamor omnis aetas Iubilat Deo personant aeramenta benedicitur ab omnibus Deus That is A great Cry of Joy was raised over all the Church young and old praised God the Organs sounded melodiously and God was honoured of all This renowned wonder being done in the sight of thousands of Soules was recorded in the Archives of Millan and now I would faine know what may be Salls Iudgment of this Miracle wrought for Confirmation of Transubstantiation the real and true Presence of Christ his Body in the Sacrament the Worship of Adoration due therunto and of the power and Majesty of Christ in the Sacrament Will hee dare call this Miracle Monstrous let him be aware of speaking soe Non enim irridetur Deus or will hee perhaps tell us that all wee
other was a home-bred man native of our owne parts unlearned but witty hee had beene in the Order of Priest-hood when hee dy'd 70. years they said hee was a Queen Mary Priest I came to him upon his dying-bed in November 1639. and did my best to bring him to a true beliefe and used to that effect obliging tearmes as I conceiu'd I earnestly desired him to make a sound Act of Contrition and confesse his sins penitently for reconciling himselfe to God I told him hee was not taken for an Heretick but for one that willfully went out of the Church and forsook his Master not for feare as Peeter did but to live with a woeman in Lust and Sacriledge and to injoy the pleasures and commodityes of the World notwithstanding all this I told him I would ingage my Soule under God for his Salvation if hee would then turne to God and true Faith with a true Repentance for his sinnes and have harty Contrition I pray'd him to think on the good theefe that lived wickedly untill his last Houre and yet when hee said even then with repentance and love Domine memento mei dum veneris in Regnum tuum hee heard that comfortable voyce of mercifull Iesus Hodie mecum eris in Paradiso I did all I was able to doe and wept bitter tears to see if I could gaine this Soule and peerce his stony hart but all in Vaine for hee gave mee noe good answer but very hard words and cal'd mee Hypocrit and what not his words did not trouble mee but the dispairing state of the mans Soule gave mee great Affliction of minde At length I told him in severe words that I would arise against him in the day of Iudgment to give Testimony of his rejecting Gods Grace offered him at that tyme for sauing his Soule what was the ende of my sincere Exhortation Prayers and Tears the man roaring out and speaking impious words turn'd his face to the Wale and even in that Instant lost his witts God knows with how sad a hart I parted from him one of his Daughters a Catholick that liu'd with him came to mee weeping and crying O Reverend Father what of my Father will hee come of I have seen him said shee often saying his Canonicall Houres and did use to hide his Breviary in a secret place I replyed your Father hath willfully violated his holy Vowes hee hath liu'd in Sinne and Sacriledge aboue 64. yeares hee hath deserted God and all Godliness and God hath I may well feare it abandoned him in this tyme of his departure out of the world The miserable man dyed within some Houres after sencless and this was his end Think well Sall if it is not your neare concern to consider seriously and deeply of the evill end of these two wicked Apostata's Secundum Punctum THis Author further said it was observed that Protestants who imbraced the Catholick Faith made change of lives and manners for the better that they mortify'd theire Bodys Fasted and Prayd were meek humble continent and charitable especially those that took Priest-hood became rare examples of Piety and all kind of Vertue and soe lived in the feare of God and in soe great Charity toward all men that Catholicks took great Joy and delight in theire Conversation and glorify'd God in theire Conversion and Protestants in theire change confessed they had cause of Admiration Tertium Punctum THe Author said alsoe hee had heard of some Protestants that dying demaunded a Catholick Priest to helpe them to dye in the Roman Catholick Faith But hee never understood of any that lived Catholicks who dying caled for a Protestant Minister to helpe them dye and make a happy end in the Protestant Religion Sall though you are a Learned man for such I take you to bee and haue read much and taught Diuinity for soe many years I doe not think you shall make any loss of tyme in pondering duly these three graue points and obseruations of this Protestant learned Author The seventh and last Advertisment OLIM POSSIDEO PRIOR POSSIDEO The Roman Catholicks strong defence against the Claime of all kinde of Hereticks and theire Attempts I Shall borrow much of what will be said in this Advertisment out of the Author of PROTESTANCY WITHOVT PRINCIPELS c. The strong Arguments of that learned man shall serve for a Wale and Ramper to this my little Treatise from men of my decaying age high and great things can not bee expected wee must then have them from our Neightours to him it will be some honour that I make use of his Learning and discourse and to mee noe kinde of disgrace both of us ayming at the same mark or Butt the pure Glory of God Quia ambo predicamus Christum Crucifixum Prime Cor. cap. 1. Nor have wee beene at any tyme esteemed by those that know us men gaping after winde and Vanity Now to my purpose 1 Before all I would have my Reader suppose as realy hee should that Luther and his Associats once Roman Catholicks separated themselves from the Communion of the ancient Church which gave them Baptisme about the year 1517. 2. It is as evident that the Protestants of England following Luther and his Sectaryes uphold still and stifly defend that actuall Separation as a Necessary Lawfull fact and well done 3. It is noe less cleare that as Luther when hee first began his Revolt from the Church stood all alone without joyning himselfe with any visible Society of Christians soe it is now as manifest that our Protestants to this day stand alsoe as a Solitary Society alone owning noe Fellowship Union or Communication of Liturgies Rites or Sacraments with any Church through the Universall World they forsake Catholicks they forsake Grecians Armeâ—ians Abyssins Arians Nestoriâ—ns Ruthemans Socinians and all the rest of Christians wherfore if euer Scisme was in the World or can be possibly conceived Protestants are most evidently guilty of a formall Separation from all other Christian Churches and consequently are formall Separators or in plaine tearms Scismaticks I pray did not Cromwell and his bands runn into a Rebellion why soe because with those that follow'd him hee shaked of all Obedience to the King and to the Lawes of the Land hee contemned the Goverment and made himselfe and his party a Body by themselves a Body apart and though hee gayned all the Cittys and Townes inslaved Free-men and acted the worst Treason Imaginable by putting to death his Leage-Lord and Soveraigne noe man for all this can affirme that this great power hee had and soe many years enjoy'd exempted him from of the Title of a Traytor actually in Rebellion Unlawfull power and violence cannot justify Rebellion and Treason This is our very case England all the World knowes once owned the Pope of Rome not only for the first Patriarch but alsoe supreme head of the Vniversall Church It admitted of this Churche's Discipline and Law and yielded Obedience to it It communicated