wheat in his Barnflower out of which Sall like light chaff of pride thou hast flowen away wanting the weight of fortitude in thy faith Look well about you straying lost man and consider what you have done you have fled away from the Camp of Israel to the tents of Philistim you have stayned as much as in you lay the fame and renowne of the Order of the Society of Jesus you are the first of that Order of our Country that ever fell you have defamed your Nation you have poluted the â—and of Saints qua hactenus carebal Monstris But such sliders back and Apostata's as you and latly som others will make our holy I land an Africa you have in this your Apostacy dispised the power of Allmighty God you have belyed his truth you have againe Crucify'd Jâ—sus the Angells you have made angry the Saints you have dishonoured and men you have offended and scandalized Dic crgo mihi jam Sall hominum miserri me si non feceris scelera multa in domo Dei But whither glorying and boasting in that which is your shame your Apostacy soe runs the rumor of you whither will you turne your face where will you hide your selfe from the wrath of God where can you finde an azile of safty who will defend you who will take your part in the day of Extremity you are become for which my hart is much grived ludâ—brium fabula in gâ—ntibus Doe not say my words are bitter it is your great sinn against heaven makes mee bitter and to quarrell with you for my custome hath beene all my life pacem habere cum hominibus cum vitiis bellum I follow S. Augustins Rule Diligere homines interficere errores naturam amarâ— culpam odio habere quia ea faedatur natura quam homines amamus Soe that my Anger against you at present is piety and shall pray to be soe understood in this whole tract or confutation of your flight from the Catholick side for how can I be longer a frind to him that is becom a declared Enemy to God and his Angells by a publick Abjuration of holy faith In the first place the manner of of abjuring your Religion under the Tytle of a Recantion c. is vile and infamous could not you have performed this ungodly bussiness in that Arch-Bishops Chamber a work of darkness should have been Smoothered in silence and darkness noe but you must have used a solemnity in facie Ecclesiae Protestanticâ— ro have many wittnesses of your Ignominys would any man become bankroote a great infamy to a Marchant Publish his minde to the world If an incontinent woeman should put out in the Market-place a Declaration that shee was to make sale of her body soule and honour would not all of that sex cry upon her a shame upon the strumpet cauté si non casté This much to the Tytle of what Sall hath done now to what was done the Uggly Abjuration wherof much is to be said and spoken 1. What drew Sall out of Gods House 2. What guid led him the way 3. Having forsaken the Catholick Religion what Religion is hee become of 4. Who are the Doctors hee hath parted with and who they hee hath now embraced 5. What Company hath hee forsaken and who are they hee sticks unto 6. A discussion upon some principall parts of the Recantation 7. Certaine advertisments to said Sall. 8. The Authors harty Exhortation unto him for his speedy returning to his Mother the Roman Catholick Apostolick Church Those poynts I will handle as briefly as the Importance Of the matter will require and shall indevour by Gods blessing to give the pious and indifferent Reader all rationall satisfaction II. CHAPTFR TO the first query What drew Sall Ad primum out of Gods House Hee answers for himselfe that hee determined this change on a serious examen and ponderation hee had made upon the XXXIX Articles of the Confession of the Church of England for the safty hee found in them for salvation heare himselfe speak in his Recantation After ernest prayer saith hee to God for the assistance of his Devine light in soe weighty a matter I pen'd downe for better consideration the reasons I did heare read and conceive against the Romish tenets controverted I did alsoe carfully peruse and seriously reflect upon the XXXIX Articles Canons and Lithurgie of the Church of England to be safer for my salvation then that of the Roman Church You see gentle Reader this man pretended feare of his salvation if hee remained in the Catholick Communion and past to that of the Protestant Religion for the Devine Doctrine and satisfaction hee found as hee says in the XXXIX Articles of the English Confession Truly Sall I took you for a better Devine then to have changed soe rashly and unlearnedly the party you professed formerly to be of for any light truth or sanctity could be found in said XXXIX Articles I meane those of them different from the Catholck Religion One of these Articles vigesimus secundus Cui titulus est de Purgatorio runns thus Romana Doctrina de Purgatorio Indulgentiis Veneratione Adoraâ—ione taem Imaginum quam Reliquiarum ut de invocatione Sanctorum est absurda inaniter inventa nec ulla Scripturae authoritate nititur sed potius Dei verbâ— repugnat That is to say The Roman Doctrine of Purgatory Indulgences Veneration and Adoration as well of Images as of Reliques as alsoe of the Invocation of Saints is absurd and vainly invented nor is it grounded upon any Authority of Scripture but is rather repugnant to the Word of God Sall this is a false prophane hereticall Article of thy new Chosen faith Wheras the Worship of Images and Relicks wee Catholicks doe Worship but not adore Images and Reliques The Doctrin of Purgatory Indulgences and the Invocation of Saints is warranted by Scripture and Apostolicall Tradition and hath beene from age to age from the very tyme of the Apostles maintained taught and defended by ancient Fathers and Doctors Nominatim the foure most famous of the Church Gregory Ambros Augustin and Jerom as alsoe by the generall Councells and the continual practice and use of the holy Church and those who opposed themselves to those tenets and to the Doctrin derived touching them have beene condemned in all tymes as Hereticks Ergo this Article you Imbrace for a Theoreme and principle of faith for soe it is in the English Church is an heresy and you an heretick and soe I must esteem you to be If it were my purpose to sift and examine one by one such of these XXXIX Articles as ars different from the Catholick Doctrine I should not be in great trouble to prove them to be what indeed they are false and hereticall but that is done to my hand by a pious learned person bred in the Protestant Religion and for a long tyme a zealous defender of said XXXIX Articles
first fruits of Luthers extraordinary mission Mala arbor malos fructus facit Will you have all this evidently proved by the Testimony of prime Protestant Authors wherof Luthers is one Hee speaks thus The World Luth. in Postilla super Evang. groweth dayly worse men are now more revengefull covetous licentious then they were ever before in the Papacy when wee were seduced Dom. 1 Adventus Dominica 26. post Trinit by the Pope every man did willingly follow good works and now every man neither saith nor knoweth any thing but how to gett all to himselfe by exactions pillage theft lying usery c. The second Author is Erasmus one of Mr. Fox his Saints and Confessors in his acts and monuments hee says Circumspice populum istum Evangelicum c. Eras in Epist ad vulturiam neocomum written anno 1529. profer mihi quem istud Evangelium ex commessatore sobrium ex impudico reddiderit verecundum ego tibi multos ostendam qui facti funt scipsis deteriores That is Look upon those Evangelicall people bring mee one glutton that this Ghospell made sober an incontinent man made chast I will shew you many that have exceeded even themselves in wickedness and hee further saith Quos antea noveram puros c. That is Who I have knowne before pure cleane sincere and voyd of craft and knavery I have seen these men after professing this new Evangelicall Sect beginne to speake of mayds c. to Eras in Epist ad Fratres idferiores Germani◠leave of theire prayers to become very impatient and vaine and meer vipers in theire manners and have as it were cast of human nature I speake what I know And hee saith yet further there Nov◠monachum qui pro una duxerit tres c. I knew a Monk who insteed of one wife marryed three and I knew a Priest that after hee had marryed a wife found out that shee was marryed to another before I will not name to you a certaine Priest whipt here at Basille about the streets for his wickedness being of the same profession with these Ghospelers c. Hee testify'd publickly that after hee had once addicted himselfe to that Sect hee rann into all kinf of wickedness I will not say what hee told of the whole Sect c. hither to Erasmus Musculus a famous Lutheran saith Muscul Dom. 1 Adv. in Lib. Thus stands the case at present with us Lutherans that if any bee desirous to see a great rabble of knaues of de Prophesia Christi turbulent persons deceitfull Coseners Userers let him goe to any Citty where the Ghospell is purely preacht and hee shall find them there by multitudes for it is more manifest then the day-light that there were neuer among the Ethnicks Turks and other Infidells more unbridled and unruly persons among whome all vertue and honesty is quite extinct then are among the Professors of the Ghospell And Sall is not this a faire Testimony Musculus gives of the first fruits of your Reformations Perhaps good works and Sanctity some years after follow'd your new Doctrin and Ghospelling I cannot finde it soe but quite contrary for Mr. Stubbs in his Motives to good works printed anno 1596. In his Epistle to the Lord Major of London saith That after his trauel in compassing all England round about I found the people in most parts dissolute proud envious malicious covetous ambitious carless of good works c. And after him Mr. Richard Giffery a Protestant Devine in his Sermon at Pauls Gross 7. Octob. Printed 1604. page 31 saith I may freely speake what I have plainly seene in the course of some travells and observation of some courses that in Flanders was never more Drunckenness in Italy more wantonness in Iury more Hypocrisy in Turky more Impiety in Tartary more Iniquity then is practised generally in England particularly in London And if wee may give credit to the relation of some Catholicks and Protestants that come a broad it is noe whit better there at present The Centuristes Cent. 7. c. 7. Col. 181. Complayning of the want of good works among those of theire owne Profession and speaking of the Catholick common people in the blindness of Papistry as they term it say thus They were the Catholicks soe attentive to theire prayers as they bestow'd almost the whole day therin c. They did exhibit to the Magistrat due obedience they were most studious of amity concord and Society soe as they would easily remitt inivryes all of them were carefull to spend theire tyme in an honest vocation and labour to the poore and strangers they were most courteous and liberall and in theire Iudgments and Contracts most true Sall is not this a faire Testimony wee Catholicks have from our adversaryes of vertue piety and good works strong it must be coming from adversaryes Now I would faine know how can Luther and his new Reformation save those that received his Doctrin hee cannot doe it by good works wheras himselfe Erasmus Musculus and the Centuristes Confess they had noe merita bona but multa merita mala Noe good works noe justice noe piety hee answers let them live as they please and doe noe good works let them have faith and live neuer soe wickedly they are sau'd for this is a principall Article of Lutheran Faith and Doctrin that Who doth once truly believe though hee committed thousands of Murthers Adulteryes and most wicked sinns cannot be seperated from God nor fall from his Grace and which is more cannot loose his Faith by any sinn Let any man judge if ther can bee any principle and Article of Faith more desperate and impious then this XI CHAPTER Of Calvins Doctrin his Calumnies against Catholicks and of his Life and Conversation Iohn Calvin borne at Noyon in France an eloquent man and famous with Protestants for his writings especially his Books of Institutions which are more esteemed in England and whersoever his Sect beares sway then the Cannons of holy Church and the Doctrin and Authority of the ancient Fathers Hee is very well described by a French Author as thus Calvin comme une meschante Georg. l'Apostre contre les 150. Heresies du Ministre la Bansserie c. Arraignèe a couru par dessus toutes les Heresies passees e de chacun en succèe le venin le plus pernicieux en compaesant une venenade en a enbevionne la Christiente That is Calvin like a venomous spiderr hath runne over all Heresyes of former tymes and hath suckt out of each of them the most pernitious venim and made therof a poysened Potion and gave therof to drinck to the Christian World Hee raked up many old Heresies from hell but nothing can be more blasphemous then two Articles of his Doctrin The one that hee makes God Author of sinne affirming that hee damnes soules to Hell by an eternall inevitable and unalterable decree and Iudgment without any regard
Faith that was not soe before nor likwise make any Proposition Hereticall that was not soe before but only defines that Proposition to be of Faith that is and was ever soe and condemns that for an Heresie that is and was soe Nor are Articles of Faith as Sall affirms repugnant to human reason but transcending human reason as Saint Thomas teacheth Fidem non esse contra sensum sed esse de eo ad quod sensus non attingit much less is Faith repugnant to reason a nobler faculty then that of sence yet for all this wee may not say that reason can comprehend an Article of Faith Will you beleeve nothing Sall but what you can comprehend and as it were demonstrat by human reason and discourse This is not Faith but Science The silliest Catholick old woeman in your Country will tell you that in beleeving you must take Faith and leave reason And Saint Augâ—stin saith the same as thus S. Aug. lib. de utilitatâ— credendâ— Quod inteligimus debemus rationi quod credimus Authoritati Had you ankored your selfe Sall upon the Authority of the Church as most eminent Schoolmen of our side doe you had not fallne into Heresie but you presumed to much on your owne witt and wanted humility and necessary vertue Saint Augnstin reprehends such kinde of men as would circumscribe matters of Faith within the sphere of reason and discourse in these words Eccè qualibus Argumentis omnipotentiae Dei humana contradicit infirmitas quam possidet vanitas That is Behold with what kinde of Arguments doth human weakness mastered by vanity contradict the omnipotent power of God The Paulin difinition of Faith the most perfect of all diffinitions doth clearly demonstrate that the force of reason cannot comprehend Articles of Faith Illa particula Argumentum non aparentium clarè significat objectum fidei esse rem non visam cui firmiter adhaeret intellectus non ex rei evidentia sed ex auctoritate divina per illam particulam non apparentium distinguitur fides a Scientia intellestu per quem aliquid fit apparens That is The Argument of things not appearing doth clearly signify the object of Faith to be a thing not seen to which the understanding doth adhere not for the Evidence of the thing but for the devine Authority revealing it and by that particle of things not appearing Faith is distinguished from Science and understanding of objects by which a thing is made apearing This is the Opinion of Nicholas de Lira and others It is alsoe the Opinion of Devines commonly Visum non esse objectum fidei S. Tho. 1. 2. qs 67. S. Tho. 2. 2. q. 1. a. 4 And Saint Thomas saith elswher Quod nihil est objectum fidei nisi sub ratione non apparentis XVIII CHAPTER The Doctrin of Transubstantiation defended against Sall a new Protestant THere is noe Protestant soe maddly obstinate as to give God the lye to his face and in plaine tearms to say though hee did know God did reveale the Doctrin of Transubstantiation as the Church of Rome doth propose and maintaine it I would not beleeve it noe all Protestants acknowledg and generally all Hereticks God to bee truth it selfe and not able to deceive or bee deceived The obstinacy therfore of Protestants against Gods verityes is not as they are uttered immediatly by himselfe but as they are proposed by his Church as in the point of Transubstantiation Sall become lately a Protestant doth not beleeve the Catholick Church proposing that Doctrin as revealed by God but says it is not warranted by devine writt the same hee says of Indulgences Purgatory worship of Images c. but introduced and made an Article of faith by the use and Authority of the Roman Church Against cleare evidence there can be noe obstinacy the object of it must be involved in some obscurity otherwise the will which is the source of obstinacy would not bee able to master the understanding There is nothing more cleare and evident to the understanding then this proposition If God said or revealed any thing it s very true The obstinacy therfore of Hereticks doth not contest with this cleare and confessed truth It only doubts or denyes that God said or revealed any such thing as the Church pretends By this it appears in what Sall and I doe differ about Transubstantiation for hee doth not beleeve the Church proposing and defyning the Doctrin therof as revealed by God The Heretick beleeves what the Church proposeth as revealed only conditionally if God reveal'd it reserving to his owne privat Iudgment or to that of his privat Patriarks Luther Zwinglius Calvin c. this determination but the Catholick Absolutly and doubts not but God revealed what the Church proposeth as revealed submitting his Iudgment in matters of Faith to what soever the Church doth define or declare This is the case of Hereticks They protest if they had thought or beleeved that the Doctrin of the Roman Church in controverted points were revealed by God they would hartily imbrace it but they doe not consider this very if or doubt is Heresie for they have noe reason to doubt but that the Roman Catholick Church hath Commission and power of defining and declaring what is revealed by God seeing it hath the evident signes of a true Church as Miracles Sanctity of Doctrin and Life continuall Succession from the Apostles to the present age both of Pastors and Doctrin These signes may be easily perceived and knowne by all people as Clownes Souldiers and other illiterate persons let them examin the Histories of theire owne Countryes and the Religion of theire Ancesters which soever amongst all the Christians Churches had and hath the aforesaid signes that Church must be heard obeyed and beleeved as having Gods Authority and Commission to deside all doubts and Controversies of Faith who soever beleeves not her diffinitions and obeys not her decrees and Canons in points of Faith is an obstinat Heretick and such is Sall having deserted and condemned this Church But Sall tells us the Doctrin of Transubstantiation is a novelty not found in Scripture but brought into the Church by the Councell of Lateran anno 1215. This is a great mistake in Sall The very condemning of Berengarius as an Heretick for impugning Transubstantiation anno 1050 which was before the Councell of Lateran 165. years proves it was noe novelty but an Article of Faith before that Councell There were present at this Counsell the Emperors Roman and Greek and of the Kings of France Spaine England Hierusalem and Cyperus their Ambassadors euen from the Apostles tymes For otherwise I pray you how were it possible that the Patriarks of Hierusalem and Constantinople 70. Metropolitans 400. Bishops and 800. Conventuall Pryours who were all present at that great Counsell should all agree in declaring Transubstantiation to have been revealed by God to the primitive Church how can this agree with what Sall affirms
faith To vanquish a coward that makes noe resistance is but a smale Glory and Victory for a Champion the tentation that mastered you was like to such a Champion Illa tentatio vicit te non quia non potuit ipsa vinci repelli sed quia tu qui victus es nullarum virium fuisti That tentation mastered you not because the tentation was strong and could not be vanquished but because you that was vanquished was of noe force or resolution Tertulian speaks much to the same purpose in those tearms Hereses de quorundam infirmitatibus habent quod valeant non valentes si bene valentes fidem incurrant That is to say Hereses take theire force from the weakeness of some but would have noe force if they encountred men strong in faith You have beene indeed cast downe because you would not stand and fight for I dare affirme there are hundreds of simple honest lay-men Catholicks borne in Ireland would have rather suffered torments and death it selfe then abjure theire faith as you have don for that they would have made good use of the Grace God hath given them as you have not done but like a languishing man hast yielded to that black temptation over which they would have tryumphed It was exellently said of the formentioned Tertulians Nemo saepiens est nisi fidelis nemo major nisi Christianus nemo Christianus nisi qui usque ad finem perseveraverit Behold this Sage Father holds noe man wise but a man strong in his faiih noe man great or noble but a Christian noe man a Christian but hee that continues stout and faithfull to God in Combatts and temtations and more especialy when the storme of persecution rises upon this tryall you fainted and forsooke your Master and your Religion and now of what Religion I beseech you are you I am say you a Protestant a true Child of the Church of England but of what Sect or kind of Protestants are you is a new Queere for under this Notion of Protestant pass Lutherans Calvinist Moderat and Rigid Swinglians Anabaptists Phanaticts or the last Sect which calls themselves Quakers Shall I speak my mind to you having gone out of the Roman Catholick Church and quit the faith therin professed all along from the Apostles tymes till this day you are of noe Religion for all the rest is but Paganisme Judaysme and Heresy This assertion is evident out of the great Doctor of Nations in his Epistle to the Ephesians where hee says plainely Vnus Dominus una Fidos unum Baptisma Ad Ephes cap. 4. One Lord one Faith one Baptisme Ergo there are not two faithes to be sau'd in but one only and that the Roman Catholick Faith that noe man can be sau'd without this sole only faith Saint Paul teacheth clearely in his Epistle to the Hebrewes as thus Sine fide autem imposibele est placere Deo the words following give evidently the reason Credere enim eportet accedentem ad Deum Epist ad Hebr. cap. 11. quia est inquirentibus se remunerator sit But without faith it is imposible to please God for hee that cometh to God must believe that hee is and is a rewarder to them that seek him That the Roman Catholick Faith is that only true faith wherin men are to be saued is evidently confirmed for that it is taught and defended only in the Roman Catholick Church which hath the true signes and propertys of a true Church for that shee is one only and can not be many that shee is visible and visibly dispersed over the whole world and therfore Catholick and Universall that shee is infallible and can not be deceived nor deceive depending in her Doctrin upon the infallible Revelation of God being assisted with Christ's promise of the perpetuall presence of the Holy Ghost with her and consequently can neuer faile or fall into error that shee containeth not only the good or the elect in this life but alsoe divers wicked members as the barne doth both wheat and chaff that likewise shee hath continued perpetually visible from Christ to our days by manifest Successions of Popes and Bishops knowne to the world and shall soe to the end that there is noe hope of salvation out of this Church and without this Faith though aman live otherwise neuer soe well or give neuer soe much Almes or give even his blood or suffer neuer soe much for Christ his name Wee know there are some that say and hold that Catholicks and Protestants can be sau'd each in his owne Religion But that is a desperate Opinion and the refuge of a very Carless Conscience if not voyd of all faith Noe Catholick is of this mind they are only Protestants that say soe for wee Catholicks hold with the Fathers of the Church that salvation is only as before was said to be found in the Catholick Church among others Sainct Irenaeus and Tertulian neare the Apostles tyme and after them Epiphanius Theodoret and Saint Augustin doe specially treat of this matter The reason is evident in as much as Catholicks and Protestants doe disagree in substantiall Articles and Theorems of Christian faith theire disagreements being knowne to be in above a hundred points great and small partly about the God-head of Christ his Church head members and Authority therof in his descent to hell remission of sinns all which are Articles of the common Creed partly about the Sacraments both of theire nature number force and efficacy about the Real Presence the effect of Baptisme externall Sacrifices Purgatory and the Invocation of Saints praying for the dead faith and workes manner of Justification and the like All which are knowne to be very substantiall points It is therfore very absurd and plainly tending to a secret kinde of Athisme to uphold the Catholick and Protestant Religion doe not differ in substantiall points and the differrence being supposed as it must be it is an Heresy to hould the Catholicks and Protestants may be sau'd each in his owne Religion and Profession but Catholicks can be sau'd in theirs which can not be said of the Protestant and his for being out of the Arke Debet perire as Saint Jerom says regnante deluvio Consider therfor Sall having departed out of the Catholick Church what Eternity you may wait for an Eternity of Flames darkness and inconsolable lamentation Vbi ignis Sulphur spiritus procellarum pars calicis eorum this shall be your inheritance I must confess learned men unless careless are not soe easily intrapped by Hereticks for all this I see with all your Mastership of Philosophy and Divinity in Spaigne you haue bine deluded and circumvented by the Protestant Arch-Bishop of Cashel who likly is not an unlearned man hee hath not been carless in working your eternall ruine and undoeing and it is usually the principall care of Hereticks to pervert true believers as Tertulian doth excellently teach Studium est saith hee Heriticis
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
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
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
Scriptures wherin those Miracles are found as for Church Miracles they seem to make noe more account of them then of fables or of ridiculous things but holy men and those that feare God doe much esteem them by Church Miracles I first understand such as the most antient fathers have left upon record never questioned never call'd into doubt by any 2. I understand by Church Miracles such as in latter ages have been aproved by the Sea Apostolique chiefly at the Canonization of Saints wherof wittnesses have been produced upon oath and all Imaginable sinserity or severity rather used to avoyd heresies and to make truth openly knowne Wee Catholicks distinguish between the received Miracles of the Church and those which particular men relate wherof some are only probable others Dubious others false the Protestants doth not distinguish them but make all fish that coms to Nett The Catholicks alsoe distinguish the Miracles of Christ and other Miracles those of Christ are immediatly wrought by God and the other by Gods servants but In Nomine virtute Dei soe that Christ is the Magnus Thaumaturgus quia sine illo nihil possumus facere when one baptizeth Saint Augustin doth affirme that Christ doth Baptize with him even soe wee say when any of Gods servants workes a wonder Christ works that Miracle with him and consequently all the Miracles of the Saints are Christs Miracles If Sall and other Protestants shall deny Gods servants to have received from Christ the power of working Miracles I say Sall and his Companions in this doe not beleeve the Prophesie of Christ saying expresly Amen Amen I say unto you hee Ioan. cap. 14. that beleeves in mee the works that I doe hee alsoe shall doe and greater works then these shall hee doe These are Christes owne words who cannot deceive or be deceived For a more exact notice of the nature of Miracles and how they are differenced I remitt my reader to an excellent Treatise printed at Antwerp anno 1674. Thus intitled The Infallibility of the Catholick Church and her miracles Now that Miracles are not Monstrous as Sall prophanely speaks but Glorious and the true seals and Characters of the true Religion and Church the ensuing Chapter will declare XXI CHAPTER Of undeniable Miracles proving the Faith and Sanctity of the true Church Mi ∣ racle 1 VVHen the people of Israel were most devided in matter of Religion and very many of them bended theire knees to Baal the Prophet Elias said to them in zeale and Anger How long halt you of two sides if Lib. 3. cap. 18. our Lord be God follow him if Baal follow him And the people did not answer him aword Such a zealous postulation is necessary to those that are neither hott nor cold in Religion but luke-warme such as the Angells themselves detest Apocall Cap. 3. then the Prophet made a motion to them of clearing the truth in point of Religion between him and the Priests of Baal by that famous undoubted Miracle of burning an Ox upon the Alter without kindling fyre under this way was well approved of by the people and they all answering said a very good proposition Gods Prophet was but one and alone in this conflict and the Prophets of Baal then present 450. The reason wherfore the people willingly condescended to the Prophets proposition was that in common sence they judged that God would not permitt a falshood to be confirmed by Miracle in soe publique a tryall where the veracity of God was soe particularly concerned on the other side the Prophets of Baal durst not refuse soe faire an ofter as Elias made in the presence of all the people fearing they would fall from them and the Worship of Baal their God What end say you had this faire Tryall who had the Victory who but Elias the true servant and Prophet of God The Priestes of Baal began to pray and cry upon Baal theire God with great fervour and many Ceremonyes they cryed till noon-day the tyme the Sacrifice should be burnt but their God Baal sent them noe fyre Then Elias after gering the foolish prayres and exclamations of those 450. Prophane Priestes of the Idol Baal began to pray to the living God in this kind Lord God of Abraham and Isaac and Israel shew this day that thou art the God of Israel and I thy servant and that according to thy Commaundement I have done all these things Heare mee Lord heare mee that these people may learne that thou art our Lord God and that thou hast converted theire hart againe And the fire of our Lord fell and devoured the Holacaust and the wood and the stones licking alsoe the dust and the Water that was in the Water gutter Which when all the People had seen they fell on theire face and said Our Lord hee is God our Lord hee is God Sall two things you may here observe the first that the people of Israel seeing the Miracle of the fyre coming from heaven detested Baal and adored God crying out Our Lord hee is God our Lord hee is God Secondly That the Devills power was here restrained and soe chained that hee was not able to help those Priestes of Baal demaunding fyre from him to burne the Holocaust and soe it is still when Miracles are attempted for the Tryall of truth then only truth will be testifyed and Sathan confounded having noe power to the contrary which is according to that of Saint Mark Our Lord working with Mark cap. 16. all and confirming the Doctrin with signes following And why should not I in this place in the name of the Catholick Church make such an offer to Sall and all his Protestants in England Ireland and Scotland as Elias made to the Priestes of Baal I hope they will be asham'd to refuse it for that were to confess that the Roman Doctrin is true and theirs false The Roman Church the true Church and the Protestants the false Sall let us not delude the people with School subtilitys or obscure Texts of Scripture If the Church of England or Scotland or any other reformed one be the true Church and its Doctrin the true Doctrin let that be try'd by Miracles I shall try ours of Rome by that Test I challenge then all the Bishops and Ministers of the Church of England and all those of the Reformation or all the Protestants of the World to work or mention any one Miracle ever yet wrought by any Protestant to confirme any one point of Doctrin or Religion wherin they differ from the Roman Catholick Gentlemen summon your Synods search into all Historyes Prophane and Sacred set your heads to gether and produce at least some probable testimony of as much as one Miracle to grace your Reformations Mi ∣ racle 2 When the same Prophet Elias raised from death to life the child of the Widow of Sareptha of the Sidonians and delivered him to his Mother and Lib. 3. Regum cap. 1â—8 said to her behold
thy sonne liveth And the woeman said to Elias now in this I have knowne that thou art a man of God and the word of our Lord in thy mouth is true Sall wilt thou beleeve that the Miracle made this woeman beleeve Mi ∣ racle 3 When the Prophet Elizeus raised to life the dead child of the Sunamite saying to her Take thy sonne Lib. 4. Regum Cap. 4. Shee came and fell at his feet and adored upon the ground and took her Sonne and went out c. Behold Sall the force of the Miracle Miracle 4 This is a pretious one the preservation of Sidrach Misach and Abdenago three of the Children of Israell in the midst of the flames of burning fyre where they walked in the midst of Dan. Cap. 3. the flame praysing God and blessing our Lord. And did not Nabuchodnozor moved with this Miracle breaking forth say Blessed be the God of Sidrach Misach and Abdenago who had sent his Angell and had delivered his Servants that beleeved in him And after said By mee therfore this decree is made that every people tribe and tongue whatsoever shall speak Blasphemy against the God of Sidrach Misach and Abdenago hee perrish and his house be wasted for there is none other God that can soe save This Miracle made Nabuchodonozor confesse There was noe God could save but the God of Israel In the Law of Grace you will finde that God gave the power of working Miracles to witt of casting out Devills Math. cap. 10. of curing all manner of Infirmityes Where our saviour says to his Diciples And going preach saying That the Kingdom of heaven is at hand Cure the sick raise the dead cleans the lepers cast out Divells gratis you have received gratis give ye Mark Mark cap. 16. 2. Cor. cap. 12. the Evangelist doth attest the same Saint Paul alsoe avouched Miracles for the signes of his Apostle-ship The Miracles of Saint Peter and the rest of the Apostles are many and evident as is manifest by undenyable tradition All this being soe goe now Sall and tell thy Protestants Miracles wrought in the Catholick Church are Monstrous But if you will know the Miracles wrought by Hereticks Tertullian in a few words wil give you an account therof hee speaking of the Apostles said Apostoli de mortuis vivos saciebant Tert. de prescr That is The Apostles gives dead men life And then speaking of Marcion Valentinus Nigidius Hermogenes and other Hereticks said Isti de vivis mortuos faciunt These make living men dye soe is it speaking of mens Soules and somtymes of theire Bodyes as the Miracle of Calvin upon the Taylior Bruleus and of a certaine Arian that made aman seeing well quite blinde Another grave Father tells us of another kind of wonders Hereticks doe Invenerunt saith hee Matres quas de captivis monialibus fecerunt mulieres That is Of Nuns who were in theire power as it were captives they made woeman and Mothers Luther Beza Bucer Ochinus Peter Martyr and hundreds more wanton Monks Priests and Apostata's were excellent at working such Miracles Here Sall will tell mee hee makes noe question or doubt of Miracles attested in holy Scripture if soe hee must confess they are undenyable signes and proofs of a true Church and Religion and though they were says hee you cannot conclude other Miracles to be soe hee means Church Miracles and all such as are not found in Scripture these are they hee accounts for Monstrous Yet Luther himselfe confesseth these Words of Christ Hee that beleeveth in mee Iohn cap. 14. the works that I doe hee shall doe and greater Are understood of the power Christ left of working Miracles to the whole Body of the Church in whome this Vertue doth shine for ever and your English Bibles Edit 1576. in the marginall notes referrs this power to the whole Body of the Church A Deo discimus saith Luther accepimus aeternum verbum veritatem Luther Tom. 7. Lib. de Iudois c. fol. 220 Dei hactenus mille quingentis annis Miraculis signis consessam confirmatam That is Wee have learn'd and received from God the eternall Word and Verity of God hither to a thousand and five hundred years to have been confessed and confirmed by Miracles and Wonders But Protestants now a days contradict their holy Father Luther in this particular as all men must who maintaine errors and say when wee press them to relate some of theire Miracles that Miracles are now superfluous and therfore none wrought in the Church And some hold them ridiculous but Sall goes further saying they are Monstrous But I shall aleage some Miracles in Confirmation of the Roman Catholick Doctrin and more especially of Transubstantiation that some Protestants themselves will acknowledg to bee Miracles of undoubted creditt XXII CHAPTER Six Miracles confirming the Doctrin of the Catholick Church touching Transubstantiation and the Adoration of Christ in the Sacrament SAint Nilus relateth how Saint Ghrysostome S. Nilus in Ep. ad Anastasium almost every day had visions of Angells assisting and adoring the blessed Sacrament untill the Sacrifice was finished In the Ecclesiasticall History is recorded this example which Euagrius Euagr. Orthodoxus lib. 4. cap. 35. anno D. 552. writt as a thing notorius and done in his owne Tyme In the Tyme of Patriarck Menas saith hee there happened a Miracle worthy to be remembred It was an ancient Custome in Constantinople A Miracle for the Communion under one Kinde when many Parcels of the pure and unspotted Body of Christ our God were remaining after Communion little Children were caled out of the Schools and were permitted to eat them It happened that a little boy whose Father was a Iew by Profession and a maker of glass by his Trade being among the rest did eat alsoe his share of the aforesaid Reversion of the blessed Sacrament but coming some what late home and his parents demaunding the cause the child told innocently what hee had done which the Iew his Father understanding was soe enraged that unawares to his wife hee cast his little sonne into the burning ouen wherin hee us'd to melt and frame his glass The Mother missing the child sought for him three days together but hearing noe news of him abroad shee returned home with an heavy hart and sitting downe at the work-house house doore shee began to bewail the loss of her Sonne caling him by his name the boy hearing and knowing his Mothers call did answer within the oven where at the woeman starting burst the work-house doore and rushing in espied her child standing amidst the coles without receiving any harme After coming out being demaunded how hee escaped burning soe long a woe man said hee came often Tymes unto mee and brought mee water to quench the force of the fyer wherwith I was invironed and withall gave mee meat as often as I was hungry This accident being told unto the emperoor
Tert. dâ— praeser cap. 42. sua variare nostra subvertere de verbi autem administratione quid dicam cum hodie sit negotium illis non Ethnices convertendi sed nostros evertendi hanc magis gloriam captant si stantibus ruinam non si jacentibus Elevationem operentur quoniam ipsum opus eorum non de suo proprio edeficio venit sed de veritatis destructione nostra suffodiunt ut sua edificent This Arch-Bishop hath throwen you that stood before in true faith and the way of Salvation hee hath done just according to what Tertulian tells you Quod non sit negotium Hereticis Ethnicos convertends That it is not the bussiness of Hereticks to convert Ethnicks which is most true and for the better satisfying you therin inquire I beseech you of said Arch-Bishop if any of the English Protestants Divines since the Subscribing and Establishment of the XXXIX Articles in that Kingdome did ever pass into Japonia or to any other Province or part of the Indies to give and spread the light of the Ghospell of which they boast soe much themselves to be the true and only expounders and Preachers to convert Heathens and Idolaters you shall not I think finde one But of the French Nation two of the Geneva Minions and Ministers navigated into the French quarters possessed by them in the Indies but lived soe incontinently and lewdly and soe disagreed among themselves in theire principles that one of them was forced to write to Beza of theire fruitless progress in those parts who answered him it was not Gods pleasure the word of God should be Evangelized by them to those blinded Idolaters and soe pray'd them to returne from their Mission and leave that worke to the Iesuits whome hee calleth Locusts Beza's owne words are Neque vere nobis hic Beza dediversiis Ministrorum gradibus printed Londini CIâ— 10 XCIIII cap. 19. pag. 309. curiose inquirendum puto num ad omnes gentes pervenerint Apostoli nec etiam magnopere nobis de legatione ad remotissimas aliquas gentes laborandum quam nobis domi in propinquo sit satis superque quod nos Posteros exerceat has igitur potius tam longinquas peregrinationes Lucustis illis c. Iesus Nomen ementientibus relinquamus c. Neither are wee I think to inquire very ceriously whether the Apostles came to all Nations nor are wee to take great care of any Mission to every remote Nations seeing wee have at home and neare at hand that may exercise us and those that may come after us therfore let us leave those forraigne preregrinations to those Locustes that falsely beare the Name of Iesus c. Sall you may see how much Beza differed from the Apostolick zeale and Spiritt in his uncharitable and profane disclayme in all care of converting Heathen Nations to the Faith of Christ leaving that professedly to the Iesuits This Resolution in him Dr. Saravia a learned Calvinist condemn's for unchristian in these words Responsionem hujusmodi a Domino Beza non expectabam nec a quoquam Theologo cui Enaâ—gelii Predicatio cordi sit ut esse debet c adserere judico impium ab omni Christiana Charitate alienum That is I did not expect an answer of this nature from Mr. Beza nor from any Devine that takes to hart the preaching of the Ghospell as hee should have c. And I Iudge it Impious and farre from Christian Charity to be of that Opinion Saravia means Beza's Opinion But of Catholick Devines and Missioners rightly ordered and sent by the Church of Rome very many have gone into America and other Provinces and Countrys to denounce the word of God and many of them have made great Conversions for example did not Saint Francis Xaverius the most glorious starr of the Society of Iesus convert soe many thousand thousands of soules in Iâ—ponia and wherever hee came and therfore justly deserved the glorious Tytle and Name of Apostle of the Indies are you not confounded in your soule when I name Saint Xaverious the true Spirituall Father in Christ by the Ghospell of soe many thousand thousands of Pagans not such a Father in Christ as the Protestant Arch-Bishop of Cashell whome to your eternall infamy you call your Father in Christ by the Ghospell While you desert the Catholick Religion hee professed as alsoe the order of which both hee and you somtymes have been members this Saint did not hold for safe Articles of Salvation your XXXIX Ariicles hee did not reject the Doctrin of Purgatory and Indulgences and the Worship of Images and Relicks prayers to Saints and for the dead and the like as you have shamefully to your eternall perdition done hee would have dy'd for maintaining these Articles of Faith will you in the meane tyme dare say Xavâ—rius is not a Saint and Citizen of the triumphant Ierusalem if you deny hee is a Saint his Vertue and Miracles gives you the Lye and if you venerate him for a Saint as I think in your hart you doe you must grant hee dyed in a true sauing Faith without which hee could not be a Saint what Faith the Roman Catholick Apostolick and therfore in the Roman Catholick Church hee is a Canonized Saint Now granting him to be a Saint Sall consider well if you have don wisely in forsaking the faith Xaverius a great Servant of God professed Now Sall if you will be pleased to take a little paines in running over Doctor King Bishop of Londons Legacy or motius in Changing the Protestant Religion and becoming Catholick you will confess your selfe to have committed a great and unexcusable folly in your Choice and Change in Religion the rather that said Doctor King makes evident that your chiefest Doctors Luther and Calvin were Patrons of Arianisme which hee proves thus Is it not Vidi Enchirid precum Annâ— 1541. confessed that Luther was soe adverss to the blessed Trinity that hee would not brook this vers to stand in the Latanys holy Trinity one God have mercy upon us affirming the word Trinity to be a human Invention and to sound coldly and hence it is that Luther in these ensuing words disgorgeth forth his poyson against the most sacred Trinity Anima mea odit OMOUSION optime exigerunt Ariani ne vocem illam prophanam novam regulis fidei statui liceret That is My soule even bated the word Homousion or consubstantialis and the Arians justly urged that this prophane and new word should not be inserted within the rules or principles of our Faith Now to Calvin wee doe finde said Doctor King Calvin to tread the stepps of Luther in disalowing that former prayer Holy Trinity one God have mercy upon us For thus Calvin writeth Precatio sanctae Trinitas unus Deus miserere nostri mihi non In Epist 2. ad Polonus de Trinitate pag. 700. placet ac omnino Barbariem sapit That is that prayer holy Trinity
all the world is a most insolent madness You have don this in siding with the XXXIX Articles and opposing your selfe to the four Saints Doctors of the Church and to generall Counsells and to the sence of the Church and its diffinitions and determinations wherfore sitt downe and consider well if a kinde of madness hath not ceasd upon you Gentle Reader you see these ancient Fathers and Doctors tells us clearly that Sall hath deviated from the right way of settling himselfe in true Religion the ready and sure way when hee began to doubt was not in reading many Authors when one Contradicts and impugnes the other nor of making notes of that kinde hee speaks of in his Recantation for it is more easy to gather doubts then dissolve or resolve them it is more easy to rays up dust then to lay it downe againe the certaine and infallible way of searching true Religion and setling therin without all fluctuation and danger is that a man leave his owne Iudgment and rely upon the Authority of the Universall vissible Christian Church what privat man or Doctor bee hee ever soe well learned or holy is soe wise as the whole Congregation of the Church as is commaunded by Christ himselfe I meane a Church descending from age to age from the Apostles For a publick Direction in this to all who are troubled about any dark question in matters of Faith Saint Augustin gives a good Counsell to Sall and all men the same hee gave to Cresconius Quisquis August Lib. 1. contra Crescon cap. 33. said hee falli metuit hujus obscuritate questionis Ecclesiam de ea consulaet That is Who soever feareth to be deceived by the obscurity of this question wherabout wee two doe contend let him goe and aske the Church therof Saint Augustin must needs meane the Governours and the chief Pastors of the Church Wee are to keep herein to the found Rule of ould Tertulian which if wee doe wee will not be deceived in Theorems and Articles of believing Caeterum Terrul depraescript cap. 28. said hee quod apud multos unum invenitur non est Erratum sed Traditum audeat ergo aliquis dicere illos Errasse qui Tradiderunt That is That which is found one and the same with many is not an error but a Doctrin delivered from hand to hand and who will dare say those have erred that delivered this Doctrin Sall look upon the Succession of Pastors in the Church from age to age downe from the Apostles and your work is surely done for in that Church you have true Faith for defect of such Succession Tertullian provoked the Hereticks to prove theire descent Edant said hee Heretici origines Ecclesiarum suarum evoluant totum ordinem Eptscoporum suorum per Successionem ab initio decurrentem ut primus Epsicopus aliquem ex Apostolis vel Apostolicis viris qui tamen cum Apostolis perseveraverit babuerit Authorem Antecessorem Had Sall examined the English Church according to this sure Rule of Tertulian hee had neuer taken up a place among them Having said soe much of these four great Doctors of the Church and theire Vertues let us now see what kinde of men were the new Doctors Sall hath closed with for comparing their lives and manners with one another wee shall according to that of the Philosopher unum quodque magis apparet contrario juxta si posito bee the better able to Iudge who were the true Dostors chosen by God to teach the Doctrin of Salvation who knows light knows darkness quia eadem est potentia cognoscitiva oppossitorum unde visus qui cognoscit lucem cognoscit tenebras Let us therfore examin a little the Doctrin lives and manners of the new men Sall hath chosen for his Doctors and Masters VI. CHAPTER Of the Doctrin and manners of Luther and some other principall Hereticks THe Discription of theire Lives and Proceedings who for an age and more under a faire pretence of Reformation have impugned our ancient and long before continued and universally professed Catholick Faith alas in many Provinces and Regions they have almost extinguished it will be a necessary Instruction to shun such men and abominate theire Doctrin and to contract noe kinde of amity with theire Desciples and followers God hath ever more out of his Devine and sweet Providence chosen for Reformation of his Church when decay'd in Disciplin or Doctrin men in theire lives not dissolute or licensious but auster and sanctifyed such were Moyses Elias and many of the old Patriarcks and Prophets such the Apostles and after them many Bishops and Apostolicall men all those brought in Faith and chased out Idolatry by Vertue Sanctity and Miracles Take great heed saieth our saviour of false Prophets c. And againet doe men gather grapes from Thornes or Matth. cap. 7. figgs of Thistels Certainly Sall you could not gather grapes from those Thornes nor figgs from those Thistels you are falne in love with they were other kind of men that God us'd to assume for sowing the seed of heavenly Doctrin and teaching the Devine lesson of Salvation hee said not to Plagitious wanton Moncks and Priestes running away with nunns and wenches such as your new Apostles and Doctors were Euntes ergo docete emnes gentes Baptizantes eos in Nomine Patris Matt. cap. 28. Filii Spiritu Sansti docentes eos servare omnia quaecunque mandavi vobis ecce ego vobisoum sum omnibus diebus usque ad consumationem seculi That is Going therefore teach ye all nations Baptising them in the Name of the Father and of the Sonne and of the holy Ghost teaching them to serve all things whatsoever I have commaunded you and behold I am with you all days even to the consumation of the World These words our saviour spake to the eleven Deciples in the mount holy and sanctify'd men chosen by God to enlight and sanctify the World This charge of converting Soules requires in its owne Nature by all means men of Vertue and Integrity Quiae Sancta Sanctè tractanda a Sanctis If those great reformers which keep agreat noys in the world they vapor much of a justifying faith but of good works they have noe care quite against Saint Pauls sentiment Who would have that they which believe be carefull to excell Epist ad Tit. cap. 3. in good works If those reformers I say have bin vertuous and mortifyd men wee here are to examin and shall begin with Luther the Father of Protestanisme and principall Doctor of the Church of England who is most highly praised and esteemed generally by Lutherans and Calvinists through all the Provinces and Countryes they have infected they all reverenced Luther as being sent by God as the light of the Ghospell and Doctrin Evangelicall Bishop Iewell a chief pillar of Protestanisme in Iewell in his defence of the Apolog. printed 1571. MrFox Act. and Mon. printed 1563.
let them look well to theire Religion I think they have need As Luther abolished the Masse and began his work of opposition to the Romish Church by the conference and direction of Sathan soe hee endeavoured alsoe to prove that hee took of Sathans spiritt in his actions and writings Wee have now shewed how scornfully hee hath reviled the Fathers let us now see how petulantely hee abuses a great Monarch King Henry the eight I talke saith hee to King Desen p. 16. sol 337. sol 337 Heury with a lying scurrill covered with the tytle of a King a Thomisticall braine a clownish witt a doltish head a bugg an hypocryte of the Thomists most wicked foolish and impudent Harry This glorious King lyeth stoutly like a King And heare now must I deale not with ignorance and blockishness only but with obstinate and impudent wickedness of this Harry for hee doth not How intolerable is this in a runegate Fryer only ly like a most vaine scurre but passeth a most wicked knave in detorting of Scripture See whether there be any sparke in him of an honest man Surely hee is a chosen vessell of the Devill I would to God piggs could speak to judge between this Harry and mee But I will take asses that can speak Judge you ye Sophists of the Universityes of Paris fol. 339 Lovan and Cullen what this Harries Logick is worth I am asham'd See the pride of an Apostata against three famous Vniversitys Harry of thy impudent fore-head which art noe more a King now but a sacrilegious theefe against Christs owne words I will feigne here certaine fooles and madmen to the end I may set out my King in his colours and shew that my bedlam King doth passe all bedlamness it selfe What need had I of such piggs to dispute with all Thou lyest in thy throate foolish and sacrilegious King This block my L. M. Harry hath taught togeather with his asses and piggs and now hee is mad and cryeth and foameth at the mouth Neither could I with all my strenght make this miserable King soe filthy and abhominable a spectacle to the world as hee by fury maketh himselfe What harlot ever durst bragge of her shame as this most impudent mouth of his doth This foole must have a Dictionary to learne what a Sacrifice is Oh unhappy that I am to be inforced to loose tyme with such monsters of folly and cannot get a learned man to contend with me Soe hee And I leave infinit dispilefull slaunderous and scurrill words which this impudent Apostata useth against his Majesty And som care soe dishonest as I am ashamd to English them as where hee saith Jus mihi erit Majestatem Auglicam stercore fol. 333 conspergere And againe Sit ergâ— fol. 337 mea haec generalis responsio ad omnes sentinas insulsissime hujus larvae Againe Haec Luthers Spirit in rayling speach sunt robora nostra adversus quae obmutescere coguntur Henrici Thomistae Papistae quicquid est faecis sentinae latrinae impiorum sacrilegorum ejusmodi sordes istae labes hominum Tbomistae Henrici Sacrilegus Henricorum asinorum cultus furor insulsissimorum asinonum Thomisticorum porcornm os vestrae dominationis impurum saecrilegum And a hundred more like sentences IX CHAPTER Of Luthers Incontinency Lvther after his conference with the Devill having resolved to build upon this foundation the structure of his reformation indeavoured by all meanes to gaine to his side many Poets Painters Players and Printers to discredit with schoffing Ballets Pamflets Poems and Pictures the Roman Religion which untill then had been called and esteemed the only Catholick and Apostolick and to divulge his new Doctrin amongst ignorant and vitious People For the incouragement of dissolute Clergy-men to joyne with him hee taught against the Doctrin and Practice of the whole Church ever since the Apostles tymes that Priestes and professed Monks and Nuns might lawfully marry and were bound to doe soe This liberty of marrying and joyning together Monks and Nuns with his principle of Justification by only faith drew to him from sundrey parts of Europe incontinent Clargy-men all Monks and Nuns that were weary of solitude and pennance rann out of their Cloysters some of the chiefest of those Apostatas weare Carolostadius Arch-Diacon of Witimberg Justus Jonas head of a Colledge of Canon Regulars Oecolampadius a Monk of Saint Brigitts Order Zwinglius a Canon of Constance Martin Bucer a Dominican Fryer Peter Martyr a Canon Regular and some Augustin Fryers of Luthers owne Order each of these having taken a wench were ingag'd in Lurhers quarrell against the whole Church And they soe domineered with their dancing woemen and Nuns and with the favour of the People given to all kind of liberty and dissolution that they dar'd say Omnia judicemus reganemus A word or two in particular of Luthers flaming incontinency Few have ever matcht him that way though wee should compare Mahomet the Author of the Alcaron with him Luther would not yeild to him in lust or dissolution Before his Apostacy from our Catholick Church during the tyme hee was a young man and Monk hee lived Voyon upon the Cataloge of the doctors printed 1598. pa. 180. in his Monastery punishing his body with Mortification fasting and prayers honour'd the Pope out of meer Conscience kept chastity poverty and obedience Soe saith Simon de Voyon And what soever saith Luther I did I did it with a single hart with good zeal and for Luth. words upon the Galatians Englished in Cap. 1. fol 35. the glory of God fearing grievously the last day and desirous to be saved from the bottome of my hart But after his revolt from the Church harken to what hee says and his most barbarous speeches Nothing saith hee is more sweet or loving vpon Earth then is the love of a woeman if a man can obtaine it And againe Hee that In Prov. 31. v. 1. Lrth. Tom. 7. VV ittemb in Epi. ad VV olsangum fol. 505 resolveth to be without a woeman let him lay aside from him the name of a man making himselfe a plaine Angell or Spirit yet more As it is not in my power that I should be noe man soe it is not in my power that I should be without a woeman c. In soe much as hee acknowledgeth himselfe to have been almost madd through the rage of lust and desire of woemen exclaiming out yet further and saying I am burned with the great flame of my untamed flesh c. But saith hee It suffiseth that wee have knowne the Riches of the Glory of God the Lamb which taketh away the sinns of the world from him sinn cannot draw us although wee should commit fornication or kill a thousand tymes in one day In fine having left of prayer and all Mortification for eight days together at the last having cast of his Religious habitt anno
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
that this Doctrin was first invented in the tyme of that Councell The Canon or Diffinition of that great Councell was In haec Verba Verum Christi Corpus sanguis in hoc Sacramento Altaris sub speciebus Panis Vini ver aceter continentur Transubstantiatis Pane in Corpus Vino in Sanguinem potestate divina For the better declaring of this truth Sall you know the Church doth not make new Articles of Faith when it defines any controverted Doctrin It only declares that such Doctrin was delivered to the primative Church and soe downe along to us and groundeth its difinition upon Scripture or authentick Tradition As the Protestants object against Transubstantiation that it is a nouelty Soe did the Arrians against Consubstantiality that it was a novelty brought in by the Councell of Nice wheras said Councell did only define Consubstantiality to have been from the Apostles tyme an Article of Faith and decreed the same should be declared and signify'd by the word Omousion in like manner the Councell of Lateran did define for a mistery of faith Transubstantiation which was soe before theire Difinition and then they agreed upon the word Transubstantiation but the thing by that word signifyed was before beleeved as an Article of Faith by the whole Church though expressed in other tearms as those of Mutation Transmutation Transelementation Conversion of the Bread and Wine into the Body and Bloud of Christ In the mean tyme I can not understand how Sall a new Sacramentarian should dispute with us about the Doctrin of Transubstantiation seing hee slattly denyes the Body and Bloud of Christ to be realy and substantially present in the Sacrament What is more impertinent then to dispute of the manner of a thing or being that you hould has noe being The Lutherans who beleeve the Body and Bloud of Christ to be realy and substantially in the Sacrament though erroniously they likwise hould Bread to be there have some reason to dispute with us about the manner of Christes being there by Transubstantiation or otherwise The first Hereticks that impugned Transubstantiation were the Capharnites who said Quomodo potest hic nobis carnem Ioanes Cap. 6. suam dare ad manducandum And againe Durus est hic sermo When our Saviour said I am the living Bread that came downe from heaven If any man eat of this Bread hee shall live for ever and the Bread which I will give is my flesh for the life of the World The Iewes therfore strove among themselves saying How can this man give us his Flesh to eat This saying is hard and who can heare it Sall you see by this is becom a Capharnite and in this point soe are all that imbrace the XXXIX Articles of the Church of England About the yeare 780. certaine Greek Hereticks called Iconomachi held this Sacrament to be only an Image of Christ and that his Body was not realy in the Sacrament In the yeare 800. one Ioannes Scotus of the Latin Church fell into the same Heresie and after him two ages and more in the year 1050 Berengarius denyed Transubstantiation and the Real-Presence Before these men none did impugne this high mistery of Faith but all the Church did quietly and unanimously beleeve the Real-Presence of the Body and Bloud of Christ in the Sacrament and the aforesaid Iconomachi and all other in this point were confuted by the Fathers and condemned by the Church in severall generall Councells The latter Hereticks as Zwinglians Calvinists and and the like Sacramentarians have alsoe been condemned by the Church In this high point of Doctrin wee are to beleeve and maintain what the Canons and Counsells of the holy Church have defined as that of Lateran aboue cited and others and of the Councell of Trent expressly and distinctly Concil Triden Sess 13. Cap. 1. 2. 3. 6. difining this mistery in the 13. Session in the sixth Chapter it defines more especially the Doctrin of Transubstantiation which is the Conversion of the whole substance of Bread into the substance of the Body of Christ our Lord and of the whole Substance of Wine into the Substance of his Bloud Quae Conversio soe ends the Chapter convenienter propriè a Sancta Catholica Ecclesia Transubstantiatio est appellata The first Canon is in haec verba Si Cone Triden Sess 13. Canon 1. 2. 6. quis negaverit in Sanctissimae Eucharistiae Sacramento contineri vere realiter substantialiter Corpus Sanguinem una cum anima divinitate Domini nostri Iesu Christi ac proinde totum Christum sed dixerit tantummodo esse in eo ut in signo Vel figura aut virtute Anathema sit This Canon is point-blanck against Calvinians and Sacramentarians The second Canon is against Wicklefians and Lutherans the sixth doth define the Worship of Adoration due to our Saviour in the holy Sacrament of the Eucharist Wee cannot follow better guides and masters herein then the ancient Fathers men inspired by God in theire writings who all of them concerning the Sacrament of the Aulter have beleeu'd as wee doe and asserted the true and Catholick Doctrin touching the same in theire writings if Sall hath any esteem for those holy men let him take paines to read theire writings and hee shall finde I promise him that they all held this Article to bee of Faith to witt that Christ is realy and substantialy present in this Sacrament by Transubstantiation or Conversion of the whole Substance of Bread and Wine into his Body and Bloud I will not goe lower then the fifth age because Ptotestants regard not the Authority of Fathers later then that age in which liued Chrisostom Hierom Cyryllus of Alexandria Augustin Proclus Constantinopolitanus Theolet Gelasius Leo Hillarius Eusebius Emissenus c. In the fourth Century wherin the first Councell of Nice was celebrated Athanasius Hillarius Cyrillus of Hierusalem Ambrose Basill Optatus Gregorius Nyzenus Gregorius Nazianzenus Epiphanius In the third age lived Origen Tertulian Cyprian In the second Iustinus Martyr Pius Pope Irinaeus In the first the tyme of the Apostles Ignatius Dionisius Ariopagita Pollicarpe and others Out of all these Fathers and many more can be produced an infinity of passages clearly declaring that they beleeved the Real-Presence and maintained Transubstantiation or the thing therby signifyed and beleeved and that it was delivered from age to age from the Apostles tyme and that this was the Faith of the whole Church I will content my selfe which I hope will content my Reader in aleaging the Authorityes of some of them Tertulian who lived in the third age says Caro abluitur ut anima emaculetur Tertul lib. do Resurrectione carnis caro ungitur ut anima consecretur Caro Corpore Sanguine Christi vescitur ut anima de Deo saginetur That is The Flesh of man is washed with true substantiall Water that the Soule may be cleansed the Flesh is anoynted with true Oyle that the Soule
may not returne voyd Let not deare Sall all my paines and the expressions of my good affection bee lost by an obduration in you look to it my frind while there is tyme of Consideration having noe less at stake then an Eternity of Salvation and Glory or of Flames and Damnation if after all my ernest requests and harty Prayers you will not think of Returning to Hierusalem but willfully stay in Babilon I can but say with a lamenting Soule Perditio tua exâ—te Israâ—l denying to joyne your will with Gods Grace Peribis in Aeternum For Saint Augustin tells you Qui creavit te sine te non salvabit tâ— sine te creaâ—it nescientem salvabit volentem Hee that has created thee with out thee will not save thee with out thee hee created thee with out thy knowledge but will save thee with thy will One word more and then adue untill wee shall appeare before the great Iudge of all at the last day in old English dooms-day what word say you This only that I conjure you by all that is holy and pretious on earth and in heaven I conjure you I say in the name and in the behalfe of the Almighty that your great and only care in this life bee when the Angell of God shall come to kill the Aegyptians by Exod. cap. 112. night darke night of theire Iniquityes that lie finde in thy house the marke of Pardon the Bloud of the lamb Iesus sprinkled on the Postes of the Doore of thy Soule which cannot be unless you are then found a true professor of the Holy Roman Cathoclick Apostolick Faith without this marke the Angell will destroy you with th' Aegyptians muse deeply on this Important point and ever think with feare and teares to what eternity the last moment of life shall deliver thy soule O praetiosum Momentum ô Aeternitas ô Momentum a quo pendet Aeternitas ô Deare Iesus redeemer of the world have mercy on Sall that hath a bandoned verity and Santity and bring him home againe and have mercy on mee poore sinner now praying for him Amen Fugam scelestam pudendam Andreae Sall ex castris Israël ad papiliones Phylisthijm palam justè redargutam Deo Auspice finivimus 12. die Martii Anno 1675. divo Gregorio P. M Sanctae Ecclesiae Doctori Sacro omnia quae Scripsimus indubitato Sanctae Matris Ecclesiae Oraculo submittentes Ut Scripta omnibus prosint summopere cupimus Catholicis ad fidem constanter servandam Heterodoxis ad eam faeliciter Amplectendam Ad Majorem D. O. M. Gloriam THE TABLE Of the Chapters and Advertisments contayned in this Book are as followeth SAll's Recantation The Author to the Reader I. Chap. A Distribution of the contents of this worke in 8. principall points pag. 1 1. VVhat drew Sall out of Gods House 2. VVhat guide led him the way 3. Having forsaken the Catholick Religion what Religion is hee become of 4. VVho are the Doctors hee hath parted with and who they hee hath now embraced 5. VVhat Company hath hee forsaken and who are they hee sticks unto 6. A discussion upon some principall parts of the Recantation 7. Certaine Advertisments to said Sall. 8. The Authors harty Exhortation unto him for his speedy returning to his Mother the Roman Catholick Church II. Chap. VVhat drew Sall out of Gods House pag. 8 The Tytle of Mr. VVhites Booke Schismatis Anglicani Redurgutio c. pag. 13 III. Chap. VVhat guide led Sall out of the House of God pag. 16 IV. Chap. Of what Religion is Sall become having forsaken the Catholick Religion pag. 25 V. Chap. Answer to the fourth Quaere pag. 46 VI. Chap. Of the Doctrin and manners of Luther and some other principall Hereticks pag. 79 VII Chap. Of Luthers Doctrin pag. 84 VIII Chap. Of Luthers Pride and contempt of the Fathers and belying them pag. 98 IX Chap. Of Luthers Incontinency pag. 106 X. VVhat frutes followed Luthers Doctrin and Reformation pag. 116 XI Chap. Of Calvins Doctrin his Calumnyes against Catholicks and of his life and Conversation pag. 123 Certaine Calumnyes of Calvin against the Fathers and other Catholicks pag. 138 Of Calvins Life and Conversation pag. 141 XII Of Beza's Doctrin and Conversation pag. 141 XIII Chap. A Brief Relation of the manners and Conversation of others of the Protestant Religion and pretended Reformers of the Church whose names are as followeth pag. 159 Of Zwinglius pag. 159 Phillip Melankton pag. 161 Jacobus Andreas otherwise named Smedelinus pag. 162 Carolostadius pag. 163 John Knox. pag. 164 Oecolumpadius pag. 166 Christopher Goodman pa. 167 XIV Chap. A Narration of the English Religion and Reformers in King Edward the 6'th Raigne pag. 169 VVho the Contrivers of the XXXIX Articles and first reformers of Protestant Religion pag. 172 XV. Chap. Sall if hee mindes his Salvation should not stay in a Church wherin Murtherers Traytors Hereticks Theeves Negromansers and other Mallefactors are canonized for Saints pag. 186 XVI Chap. The fift Quaere what Company hath Sall forsaken and who are they hee now sticks unto pag. 218 Hereticks in the Law of Nature pag. 222 Hereticks in the written Law pag. 224 Hereticks in the Evangelicall Law pag. 225 XVII Chap. A Discussion of some parts of Sall's Recantation pag. 231 XVIII Chap. The Doctrin of Transubstantiation defended against Sall a new Protestant p. 240 XIX Chap. The Ruthenian and Greek Church and the Armenians hold the same in the Article of Transubstantiation as the Roman Catholicks doe pag. 263 Testimonium seu professio quorundam Articulorum apud Nationem Surianam pag. 267 Ita nos Testamur die 29. Februarii Anno 1668. pag. 269 The Greek and Ruthenians Church Armenians and others agree in more points of Religion with the Romans then with the Protestants of the English Church pag. 271 XX. Chap. Miracles are true and cleare marks of a true Religion and the power of working them hath been given to the true Church and remains therin pag. 275 XXI Chap. Of undeniable Miracles proving the Faith and Sanctity of the true Church pag. 284 XXII Chap. Six Miracles confirming the Doctrin of the Catholick Church touching Transubstantiation and the Adoration in the Sacrament pag. 294 Saint Bernards Miracles pa. 298 Two other excellent Miracles of S. Bernard the one in Millane the other in Aquitaine pag. 301 XXIII Chap. Certaine Advertisments to said Sall first Hereticks are knowne by certaine Marks pag. 310 Le Tombeau des Heretiques pag. 312 The second Advertisment Cleare places of Scripture in many points controverted make for the Catholicks pag. 320 The third Advertisments A dissention in fundamentall points and Articles being betvveen Protestants they must hold one another for Hereticks Ergò Sall if hee mindes his Salvation vvill part from that Church pag. 329 The 4'th Advertisment Learned Protestants of the Church of England doe confess that English and Irish Pagans venerable Beda called them Slaves of Idols vvere converted to Christian Fáith by men sent from the Popes of Rome holy men that vvrought Miracles in those Conversions pag. 364 The fift Advertisment â— offer here certaine learned Catholick Anthors to be perused by Sall likely they came not all of them in his vvay pag. 381 The 6'th Advertisment Three vveighty points offered to be considered by Sall. pag. 388 The 7'th and last Advertisment Olim Possideo Prior Possideo The Roman Catholicks strong defence against the claime of all kind of Hereticks and theire Attempts pag. 397 XXIV Chap. Containing a firvent Exhortation to straying Sall for a tymly returning to his Holy Mother the Roman Catholick Church that there may be joy in heaven upon a sinner doeing Pennance pag. 416 FINIS ERRATA Pag. Lin. Faults Corrected 3 15 the thee 11 18 are are 25 14 pestiperous pestiferous 35 10 nequo neque 35 14 quam cum 35 18 Iesus Iesu 38 23 motius motives 39 8 Latanys Letanyes 40 21 motius motives 48 10 vertute virtute 48 12 vetteris veteris 66  commoderit commederit 78 19 si se 105 21 dispilefull dispitefull 105 24 care are 109 1 usith vvith 124 11 compaesant composant 125 21 nonquid nunquid 130 22 origenalâ— originalâ— 131 1 hier here 132 25 the thee 160 18 hierof hereof 160 22 Sangunem Sanguinem 166 2 malum mulum 178 14 ane and 180 22 vvicked vvicked 180 23 marters matters 191 14 prosteritas posteritas 197 24 sith fift 196 11 leage liege 202 20 vvare vvere 204 17 saire faire 228 6 inquivamenta inquinamentae 232 1 mought might 234 10 altquid aliquid 237 25 inteligimus intelligemus 239 2 intellestu intellectu 252 14 hodte hodie 268 5 nostri nostrae 273 2 Armneians Armenians 275 4 ttue true 296 18 Emperoor Emperour 316 8 beld held 347 20 contrary contrary 361 19 declated declared 371 4 Magdeburgenfes Magdeburgenses 371 15 felfe selfe 380 16 vvife vvise 394 3 patted parted 407 21 Keligion Religion