God an infalible spiritt of rightly understanding the Scripture In which hee walked Religiously according to Doctor Whitakâ—rs definition of the privat Spiritt Wee Catholicks that have nothing to doe with this privat Spiritt doe firmly believe God hath given a speciall Grace and infalible Spiritt of expounding the Scripture and defining Theorems of faith to generall Councells assembled together in the Holy Ghost Vbi duo vel tres congregati sunt in nomine meo ibi ero in medio illorum That likwise the Pope hath this infalible Spiritt quando loquitur ex Cathedra but privat men bee they ever soe great Saints or learned wee doe not allow this infalibility unto them though wee doubt not but the Doctors of the Church who submitts themselves in all to the Church are specially assisted by the Holy Ghost in interpreting the word of God The pride of this privat Spiritt makes Protestants to make noe account of the ancient Fathers and Doctors nor of generall Councells or any diffinition or determination of the Church Ex. G. the second Counsell of Nice defines the Doctrin of Tradition in this manner Si quu Traditionem Ecclesiae sive scripto sive consuetudine valentem non curaverit anathema sit The privat spiritt of Doctor Whitaker spurning at this Councell said Generall Councells may erre Behold one Doctor of the English Church doth blast with a breath all the authority and creditt of this generall Councell Tell mee Sall is not this a Spiritt of pride in Doctor Whitaker a little Pigme contesting with soe many tale Gyants of Sanctity and learning all the Biphops and great Doctors of that famous Councell If wee produce the Authority of Fathers and Saints excellently learned as Cyprian Gregory Ambross Ierom Augustin and others behold the Father of Protestanisme your prime Doctor Luther whom your Church terms a holy man and the Hely-as of Germany speaks resolutly Gods Word is aboue all the Devine Majesty makes for mee in soe much as I regard not if a thousaad Augustins and as many Cyprians stood against mee Was this man in his sences Luth. Tom. 2 contra Henricum Regem Angliae when hee vapered in this kinde but how did Luther prove the devine Majesty made for him by noe other means but by his privat infalible spiritt which hee supposed though by Scripture hee could not prove it hee himselfe had and those Saints had it not See now Sall if you are happy in hauing Luther a monster of sinne with his privat Spiritt on your side and Cyprian Augustin and the rest of holy Doctors against you whome you have forsaken to stick unto Luther By this privat Spiritt you Protestant Domineer over all sorts of men interpreting Scripture as you please and who interprets otherwise be they universitys Doctors Fathers Councells yea and the very high Bishop of old Rome himselfe all erre and why soe because they have not the privat Spiritt of Protestanisme what a rediculous thing this is even Common reason teacheth us By this privat Spiritt you Protestants admit for Canonicall Scriptures all you please and you declare Apocriphall what you please by this Spiritt you take what Traditions you please and by the same reject what you please by this Spiritt you disâ—anon the Books of the Machabees Ecclesiasticus and others those said Books have bine acknowledg S. Aug. in doct Christ l. 2 c. 8. Can. 47. for Canonicall by Saint Augustin and the third Councell of Africk You will doubtless tell mee that your chiefest Doctors Luther and Calvin had this infallible Spiritt in expounding the Scriptures and yet they give quite contrary interpretations of one and the same passage of Scripture as this Hoc est Corpus meum Luther understands Matt. cap. 26. that Text Secundum Litteram and says it is soe of faith to be understood and condemns for Hereticks the Sacramentariant Swinglians and Calvinistes who understand that place figuratively Luther hath this saying Englished I doe Luth. Ep. ad Har vagium Tom. 7. VVitt f 380. art 28. contra Lovanienses Tom. 2. VVitt. f. 503. protest before God and the world that I doe not agree with them the Sacramentarys nor ever will while the world standeth but will have my hands cleare from thee blood of those sheep which these Hereticks doe drive from Christ deceive and kill And againe in the same place Cursed be the Concord and Charity of Sacramentaryes for ever and ever to all Eternity Luther hee understands the above cited place litterally and possitively affirms that the body and blood of Christ is realy and substancially in the Sacrament of the Altar Hee likwise affirms but erroniously that bread is there with the body of Christ Calvin takes a quite Contrary way and affirms possitively the Body and blood of Christ is not realy and substantially in the Sacrament but figuratively see as hee expounds this Text Hoc est Corpus meum thus Hac est figura Corporis mei now what is more different then the Body of Christ to be realy in the Sacrament and the Body of Christ not to be realy in the Sacrament Sall reconcile the best you can these two great Doctors of your Church for plaine reason tells us if the Spiritt of one of them bee true the other must bee a lying Spiritt And those are the men these Monsters of incontinency and pride cover'd with all sort of vices are the Doctors and Masters you have now chosen Seeing then this privat lying Spiritt approves of expounding Scripture at will and pleasure allowing only such exposition of Gods Word as sorts well to the supporting of theire owne errors seeing it tramples all Authority of Councells Fathers and Doctors who expounded Gods Word differently from the Protestant Church seeing it ingenders contrariety in Doctrin even in the injoyers thereof as was now shewed in Luther and Calvin through each mans misconstruction of Scripture To conclude seeing the exorbitancy pride and petulancy of this Spiritt is such that it expects that all men should receive from it as from a second Moyses the Tables of our Evangelicall Law I pray sitt downe and saddly consider what you have done in following this pestiperous Spiritt and wandering with it have separated your selfe from your holy Mother the Church IV. CHAPTER BEfore resolving any thing upon this Ad tertum quere to wit of what Religion is Sall become having forsaken the Catholick Religion I must tell you hee hath been weakly armed against the evill temptation that overcame him hee hath not been a tale strong oak resisting the storme sathan rais'd against him but a wavering reed without strength or stay hee stood not stiffly upon the Rock of Peter but yielded without fighting Tempore tentationis recessit harken weake pusilanimus Sall to old Tertulian telling you Quod Hereses apud Tertul. prescrip cap. 2. eos multum valeant qui infide non valent That is that Heresies are strong against those who are not strong in theire
but after a long and due Examination of the substancâ— of them hee refuted them soe substantially as to this day noe man of the Church of England hath answer'd him I observe in this place that this Gentleman spent a great deale of tyme in deliberation about seaven years before Adjuring said XXXIX Articles which hee once believed as you doe now Sall as Articles of faith which belief and Doctrin hee suckt from his Cradle much more tyme I say hee had bestow'd and deliberation in quitting them then you have done in deserting the Catholick Religion and its holy Communion in which you were bred and your parents before you which can not be spoken but to your shame and infamy The light and grace God gave to Mr. White the Gentleman I speake of led him out of Babilon in to Ierusalem and you without great musing on the weightiest matter can ever concerne you the damnation or salvation of your soule are fled from Ierusalem to Babilon The Tytle of Mr. Whites Book Schismatis Anglicani redargutio Authore Alexandro VVhite ex eodem Schismate per Dei gratiam ad fidem Catholicam Converso Viro qui coripientem dura cervice contemnet repentinus ei superreniet interitus cam Sanitas non sequetur Proverb cap. 29. Lovani typis Jeronimi Nempaei 1661. This Book Sall if you have it not allready you will finde with som of the Priestes there Such is my opinion and of the Devines of my side of the sound substance of this Book and the Reasons and Arguments and Authoritys of Scripture Apostolicall Tradition Counsells and Fathers hee produceth that I presume without all vanity to give a Challenge on the behalfe of Verity and the Roman Catholick Church to you and to the Protestant Arch-Bishop of Cashell I say I give a Challeng to you both and all that Profess the XXXIX Articles in the three Kingdoms to make answer to this Book This is not a Thrasonical defiance such as Mr. Iewell Bell and others Protestant Divines made to all the Catholicks in the world of disputing with them about Religion but the place of disputing must have beene in England they being sure the state would not allow therof this Challenge is only for answering this Book wherin Mr. White hath distroy'd the Babell tower of your XXXIX Articles which you will neuer build up againe This mans Arck hath cast downe your Dagon hee hath impeached your new English Creed the XXXIX Articles af a treason against heaven and verity I pray you Sall if you have any memory as yet left of mee peruse seriously sedato animo this learned Book one of two effects it will have that either it will convert you or confound you Now if your Arch-Bishop and you and the rest of your Devines shall refuse this Challeng doe not vapour hereafter of the light Doctrin and Sanctity of your XXXIX Articles nor of your owne maistership in Devinity for 18. years in Spaine My Reader you have heard Sall tell why hee went out of the Catholick Church But S. Augustin gives another kinde of answer wherfore such men goe a way from us Habent says the Saint calumnias suas August Tom. 8. in Psal 118. Conseioâ— 26. 1 Haeretici habent Scismaâ—ici quos omnes superbia de membrorum Christi compage proecidit When men begin highly to prise their owne learning and to censure and contemne the Doctors of Holy Church generall Councells and even the high Priest himselfe the Pope in matters of Religion as Sall hath now done and to interpret Scriptures according to their owne braine and fancy then swelling with vanity they break out of the pales of the Church Nature is strong in such kinde of men and grace weak and soe they easily fall into sinn Quia quod Creatura peccare non possit habet ex bono gratiae non ex conditione nature Poore Sall this presumption hath pulled you out of the Temple yea periit ipse Angelus superbia tumidus propria potestatis delectatione corruptus this hath beene and is your disease Smoth the matter the best you can pride will be found one of the greatest motives of your departure from us III. CHAPTER VVHat Guid led Sall out of the Ad secundum House of God it was likly the privat Spiritt of Protestanisme a kinde of Serpent that with hissing whispers infects the brains of curious men this spirit hath much helpt to loose the man Doctor Whitaker esteemed agreat Devine in the English Church defines this private spiritt to be an inward In Contro 1. q. 5. C. 3. contrae Bellarum perswation of the truth from the Holy Ghost in the secret Closset of the believers hart Sall with this deceiving guid you made your fatall Transmigration from our side I would faigne know where in Scripture or the ancient Fathers did Whitaker finde a ground for such a definition of his privat Spirit hee found it noe where and therfore likly hee made it in a dream This Spiritt hath not been knowne to the ancient Fathers and Doctors of the Church for full fiftien ages they heard nothing of it nor doe any of us claime it it is only a priviledg of your Church a pleasant Imagination that makes your people madd Exempli Gratia A Protestant with whome I conferred about Religion som years past told mee in plaine termes hee needed noe light or assistance from Saint Augustin or Saint Paul himselfe for to understand Scripturs being certaine Iesus who redeemed his soule would have a care that hee should not err in expounding of Scripture or any thing that touched his salvation I demaunded from him could hee prove by Scripture hee had that infaliable spirit or sacred light hee answered hee could and cited that place of David Signatum Psal 4. est super nos Lumen vultis tui Domine The light of thy Countenance O Lord is signed upon us I told him that Lumen was commonly expounded to be ipsa ratio by which man is the image of God as hee might read in the Book of Genesis and that by this light man was in his nature distinguished from a brute and that a Turck and a Pagan alsoe had this light as well as hee and by a good consequence had an infalible privat spiritt of expounding Scripturs as well as hee I alsoe assured him that his owne Devines would tell him the light understood by David was noe other then reason which is the image of God whereto wee are created like which was fixed in our understanding that wee may see and know there is a God that ought to be served adored and loved and that hee will reward his servants Next said I t is absurdity to say that a Pagan which denys Scripturs should haue a spiritt to expound the Scripturs which follows from your opinion But this and all I could say could draw noe other answer from the man then that hee was sure hee had himselfe from
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
England called Luther a most excellent man sent from God to lighten the whole World in the middle of darkness Mr. Fox likwise esteemed in England for a holy man and a Church Historian said it pleased the Lord to reforme and reedify the desolate Ruins of his Religion by the industry of Martin Luther sent and set up by the mighty spirit of God And Mr. Whittaker agreat Devine of the English Church said of Luther Wee reverence Luther as a Father and the Lutherans and Swinglians our very deare brethrenâ— in VVhit in his Answ to the Tenth reason of Ed. Campian printed 1566. Centur 25. printed 1604. l. 4. c. 1. p. 490. Initio Christ Other Protestant Authors goe much further in his praises Osiander a famous Protestant writer saith thus Natus est hoc anno 1483. Incomparabilis vir Dei piae memoriae D. D. Martinus Lutherus Islebicae in Saxonia per quem Deus noster Germaniae Evangelii Lucem restauravit That is Luther that in comparable man of God of pious memory was borne in the yeare 1483. at Islib in Saxony by whome our Lord hath restored to Germany the light of the Ghospell Others call Luther the Elias conductor and Chariot of Israel to bee reverenced most after Christ and Saint Paul and accordingly hee was honoured with this Vers Christus habet primas habeas tibi Paule secundas At loca post illos proxima Luther habet All of them affirme Luthers calling was extraordinary and immediatly from God but they were neuer able to shew unto the World any Miracles hee had wrought for confirmation of his mission the usuall marke of such as are extraordinary missioners of God I will begin with the Doctrin of this chief Master Elias and trumpet of the Ghospell as they name him VII CHAPTER Of Luthers Doctrin HIs Doctrin which is the foundation of Protestancy tends for the most part to Unchristian liberty and the enervation of Vertue and Christian discipline I le set downe here some poynts therof which are wicked and scandalous Thus then they lye 1. That there is noe sinne but incredulity Lib. de Capti Babilon Cap. D. Bap. t is Neither can a man damne himselfe doe what misschief hee can except hee will refuse to believe This Article alone opens a gate to all Impiety and bids good works a Dieu 2. The Ten Commaundements apertaine Serm. de Moys nothing to us that is to say Christians This is directly against our saviours Words Sivis ad vitam ingredi serva Mandata 3. It is a false opinion and to be abolished In prefat ad novum Testa that there are four Ghospells For the Ghospell of John is only faire true and the principall Ghospell Luther saith this because the other three Ghospells speake much of good works and must wee discard three Ghospells for the word or Authority of this beast 4. If the Wife will not let the Mayd Serm. de Matrimon come Is not this a strange abomination 5. It is as necessary for every man to Lib. de votis conjng in Acert Art 16. have a wife as it is to eat drink or sleep What chast eares can heare this abomination how many thousand and thousands of holy men in Monasteryes and in the deserts and in the world have lived chast and like Angells wherfore it was well said by a certaine Author fortior est castitas hominum sed felicior Angelorum 6. Christ and Saint Paule did not Counsell Lib. de votis Monasticis but dessiâ—ade Virginity unto Christians O Diabolically 7. Matrimony iâ— more excellent then virginity Lib. de votis Evang. Against all the Fathers none would affirme this but a monster of incontinency 8. All Christians are as holy and as just Ser A. de Trin. de B. Maria coment Epist 1. Petr as the Mother of God and as the Apostles were Coms not this Article and such impious words from the mouth of a man possessed by the Deuill Take more of Luthers Theorems 1. That Free Will in Christians is only Of Free VVill. a thing of name and can cooperat nothing at all 2. That the Adultery of David and treason Gods Cooperation to sin Priesthood of Judas was as much wrought by God as the vocation of Paul 3. That all Christians and Priests have equall Authority to absolve sinns 4. That a woeman or a Child or any VVoemen may absolve other Christian receiving authority from men the Community may as well absolve a man from his sinns as any Bishop or the Pope himselfe 5. Fides sine ante Charitatem 2. ad Galat. justificat Et fides nisi fit sine ullis etiam minimis operibus non justifiâ—at imo non est fides That is Faith without and before Charity doth justify And faith unlesse it bee without even the least good worke doth not justify nay it is not faith These dangerous and impious Theorems and Articles you may finde gathered out of Luthers owne works by Doctor Sanders Puteolus Goclaeus Eckius Bishop Fisher Surius Staphilus and other writers I will give you here Luthers opinion that it was not lawfull to fight against the Turks In Epistola contra duo Mandata Imperialia That is In his Epistle against the two emperiall Edicts Hee purposely crosseth the Emperours ayde against the Turk saying Oro cunctos pios Christianos ne ullo modo sequantur vel in militiam ire vel dare aliquid contra Turcas c. That is I beseech all Godly Christians that they follow not by any means the Emperour in the warre nor contribute any thing against the Turcks c And hee says elswhere Vt liberè animum meum aperiam hoc aperte Luth. in determin Doctorum Paris Impres Norimberg 1625. de me praedico quod tam invitus Turcam gladio impeterem quam Christianum fratrem That is That I may freely speak my minde I say openly that I would as unwillingly strike a Turck with my sword as a Christian brother By this favorable opinion to the Turks hee was soe gratfull to them that the Turkish Emperour to the great shame of Luther hearing therof demaunded the Christian Embassador how old Luther See Belforest in cosmog lib 2. c. 7. col 579. was and wished him yonger promising to be his good Lord. Some of the above mention'd points of Luther when the Author of the defence of the Censure had proved at large one by one to be the true Doctrins See this plainly reported by Manlius Luthers owne Scholler in loc commu pag. 639. and verifiable out of Luthers owne Books then hee proceedeth to this sound Conclusion and Consideration theron That if a Christian man can not damne himselfe by any sinn unless hee will refuse to believe If to keep Virginity and resist the pleasures of the flesh be neither much commendable for that marriage is farre better nor profitable nor possible for soe much as a wife
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
in Heresie And by very reasons of state and the Law of Nations hee was bound to doe soe and to this purpose conduced the wise Councell Mecaenas gave to Augvstus as an axiome contra Novatores as Dyon recordeth Libro 52. Eos qui indivinis aliquid innovant odio habe coerce non deorum solum causa quos tamen qui contemnit nec sant aliud quidquam magni fecerit sed quia nova quaedam numina ij tales introducentes multos impellunt ad mutationem rerum Vnde conjurationes seditiones conciliabula res profecto minime conducibiles Principatui That is Hate those said Mecaenas to Augustus that make any change in Religion and chastise them not only for respect of the Gods though hee that contemneth them shall neuer doe any great thing but because those that introduce new Gods doe stirre up the people to mutation and discorde from this springs up conspiracies seditions and dangerous meetings and consultations things noe way agreable or profitable to the Kingdome And surely by such innovation did Beza insinuate himselfe into the favour of the discontented Princes as Conde Collignie and others and there by cast the strong and flourishing Kingdom of France into such convulsions as it hardly ever recovered its former strength and vigour Noe man did ever more vilefy and contemne the holy Fathers then this wanton Poet his insolency here in is intollerable Will you heare him utter the greatest petulancy that could be spooken Itaque dicere nec immerito quidem Beza ia Epist Theolâ— printed Geneve 1572. Epist 1 pag. 5. ut opinor consuevi dum illa tempora Apostolicis etiam proxima cum nostris comparo plus illos Conscientiae scientiae minus habuisse nos contrá scientiae plus Conscientiae minus habere haec mea sententia est Therfore saith Beza I was acustomed to say and not without reason when I compare those tymes even next to the Apostles with our tymes that they the Fathers had more of Conscience and less of Science and wee on the other side haue more learning and less Conscience then they c. As for Conscience hee said most true but to preferre himselfe and his Brethern Sectaries in learning to the ancient Fathers hee would not have don it unless the Spirit of lying and pride had throughly possessed him That wee may loose noe more tyme with this man of abomination that preferrs Calvin to all the Fathers in this language Magnus ille Ioannes Calvinus beatae memoriae veteres recentiores omnes longè superauit That is The great Iohn Calvin of blessed memory did farre excell all the antient Fathers and later Authors alsoe Hee means in expounding and interpreting Scriptures Let mee tell you what Heshusius a Hesh in libro Verae Sanae Confessionis c. learned Protestant says of him worsse cannot be said Spurcissimus suis moribus dedecori fuit ipsis diciplinis honestis quique nefandos amoris illiciti concubitus scortationes faeda Adulteria Sacrilego Carmine decantavit orbi non contentus eo quod ipse more porci in fimo volutaret nisi etiam aures studiosae juventutis sua illuvie contaminaret That is Beza by his most dishonest and villanous manners was a staine to honnest studyes and learning who published to the world in wanton sacrilegious vers vnlawfull and horrible coppulations of his beastly love horedomes and filthy Adulteryes Let us make an end with that knowne and scandalous Epigram by him made of his inordinat liking to his Ganimed termed Andebertus and to his young woeman called Candida in which as therby appeareth hee much debateth whether sinn hee may preferre and in the end concludeth with preferring the boy before his Candida The Epigram hath this tytle Theodorus Beza de sua in candidam Andibertum benevolentia It beginns thus Ab est Candida Beza quid motaris Andebertus ab est quid hic moraris Tenent Parisii tuos amores habent aurely tuos Lepores tu Vezelys mauere pergis procul candidula amoribusque Imo Vezely procul valete vale pater valete fratres nam Vezelys carere possum carere his illis At non Candidula Andibertoque g sed utrum ergo praeferam duorum utrum invisere me decet Priorem An quenquam tibi Candida anteponam An quenquam anteferam tibi Andeberte Quid si me in geminas secem ipse partes harum ut altera Candidam revisat currat altera versus Andebertum At est Candida sic auara novi ut totum cupiat tenere Bezam sic Bezae est cupidus suus Andebertus Beza ut gestiat integro potiri Amplector quoque sic hunc illam ut totus cupiam videre utrumque integris frui integer duobus h Praeferre attamen alterum uecesse est ó duram nimium necessitatem sed postquam tamen alterum necesse est Priores tibi defero Andiberte qnod si Candida forte conqueratur quid tum Basiolo tacebit uno Who understands this Epigram may tell you how fitt a man Beza was to reforme the Church or if God would Chuse such an uncleane Monster to doe it XIII CHAPTER A Brief Relation of the manners and Conversation of others of the Protestant Religion and pretended Reformers of the Church THose were Zwinglius Philip Melankion and others Of Zwinglius HEe was a Priest and Chanon of Constantia Prince of the Sacramentarians a seditious and turbulent man Hee had a conferrence with an evill Spiritt utrum albus an ater whither hee was white or black hee did not know and upon the same hee abolished the Mass as Luther did before him Hee at once with other votary Priestes as continent men as himself offer'd a petition to the Helvetian common wealth which Englished goeth thus Wee ernestly request that the use of Mariage be not deny'd to us who feeling the infirmity of our Flesh perceive that the love of Chastity is not given us by God for if wee consider the words of Paul wee shall finde with him noe other cause of Mariage then for to satisfy the lustfull desires of the Flesh a Carnall saying and false which to burne in us wee may not deny seeing that by means hierof wee are made infamous before the congregation Was not this a fyne Confession of Zwinglius and Companions hee had still in his mouth this bloody saying Evangelium fitit sangunem That is The Ghospell thursteth after blood Indevouring by fighting and by bloodshed to inforce his new Ghospell upon some Cantons and Countrys of the Switzers hee was slaine armed in a Battle And Luther gave this noble Character of him Obiit latro armatâ—â— obiit That is The theefe dy'd and hee dy'd armed Now Sall think on it if this man came from God or the Devill Phillip Melankton A Devine of eminent rank among Protestants prefered by Luther to Saint Austin himselfe maintained three distinct Divinities as there are three distinctt persons Hee taught
relate in many ages The horrible Testament of 1. Ziscae a Bohemian Saint And at length being strucken by Gods Hand with the plague being demaunded of his frinds as Fox himselfe confesseth how hee would be buryed hee bid them to flea him and make a Drum of his skinn therwith to terrify the Papistes in theire fights and Battles as it was done casting his carcass to be devou'rd in the field This Relation of Zisca's life and death is writt by Iohn Dubravius Bishop of Iohn Dubra lib. 24. Histo. Bohem. Olemuz and by Aeneus Sylvius that writt this story more at large and out of whome Fox professeth to gather his Relation who concludeth thus Divinitus Aeneus Sylv. in Histor Bohem. cap. 16. tandem ut par est credere peste tactus expiravit monstrum detestabile crudele horrendum importunum c. And is it not cause of wonder that Fox in his Calendar allowes to this bloody Zisca the place of a holy Confessor on the fifth day of February though his Sect in Religion being a Hussit were farre different from that of the English Protestants at this day Iohn Claydon a Curriour hath the place of a high Martir on the third day of February in the yeare 1413. Fox in another place gives him the yeare 1415. This Claydon who was an old Lollard who upon confidence of his Sect was grown into such a maddness that being a layman and Curriour by A Curriour made himselfe a Bishop and his Sonne a Priest his trade hee presumed to give holy Orders to his Sonne and to make him Priest and to celebrate Mass in his House upon the day of his Mothers rising from Child-bed for which hee being apprehended examined and lawfully convicted of Heresie hee was burn't in London c. soe writeth VVals anno 2. Reg. Henr. 5. pag. 436. learned and famous Walsingham And behold the Curriour made a glorious Martyr William Flower in like manner the famous Apostata Monk took a wife and came by Apostacy to be a Surgion and wounded with his wood knife the Priest Iohn Cheltam administring the Blessed Sacrament to the people with great Devotion in Saint Margaretts Church hee wounded him in his head Arme and Hand wherin hee held the Chalice and said it was by the speciall direction and Inspiration of God hee is set downe in Foxes Calendar the ninth of Aprill for a holy Martyr and hee says of him in the end of his Martyrdom Thus indured this constant wittness and faithfull servant of God William Flower the extremity Fox pag. 1432. of the fyte Eleanor Cobbam Dutches of Glocester and Roger Only condemned plublickly the one for witchcraft and sorcery to Murther King Henry the sixt the other for conjuring to the same effect and purpose are both of them canonized upon the 12. and 13. of February for great Saints the Dutches for a Confessor and the Conjurer for a Rubricated Martyr The Author of this Relation is Stow who says the Dutches was condemn'd to certaine pennance which shee performed and was for all her life confined to the I le of man Of Only the Priest these ware his words That Stow anno Dom. 1441. Roger Only otherwise Bullenbrooke was condemned to be hang'd drawne and quartered at Tyburne upon the 18. of November as hee was and shee left to her pennance It is here to be observed that said Dutches and Only were not charged upon theire araignment and Condemnation for being of any other Religion then of the Catholick yet Fox must by force have them of his Religion Collens a maddman and Coubridgâ— who flatly deny'd Christ himselfe and used most uggly and blasphemous speeches against him yea did put out his name of all books wherin soever hee found the same these are not left out but rather put in for great Saints and holy wittnesses of Christ theire days are the tenth and eleventh of October and yet doth Fox himselfe confess that the one deny'd Christ and that the other was madd when hee held up a dogg instead of the Blessed Sacrament to be adored in the Church And was not Fox a maddman when hee canoniz'd this Bedlam a Saint William King Robert Debnam and Nicholas Marsh all three hang'd in Chains by King Henry the eight in the 24. yeare of his Raigne for theft and sacrilegious robbing of a Church in Kent are proposed in this Calendar for Godly Martyrs and holy People Fox to honour these holy men setteth downe a very goodly printed pageant with this title over it William King Robert Debnam and Nicholas Marsh hanged for taking downe the rood of Dovercourt Mark how Fox confesseth they tooke downe the Rood and saith further they did this to remedy the superstition of worshipping the Rood then us'd by Catholicks and addeth those tender words of these his foure theeving Saints Wherfore saith hee they were moved by the Spiritt of God to trauell out of Dedham in a wonderous goodly night both hard frost and saire Moonshine c. By this hee ascribeth stealing and robbing of Churches to the Spiritt of God and says God gave those Saints a very faire Moonshine night to goe robb this Church But what did King Henry and his Counsell Fox pa. 940. judge therof Fox himselfe tells you in this Language Notwithstanding saith hee these three whome God had blessed with his Spiritt were afterwards indighted of Felonie and hang'd in Chaines within halfe a yeare after or therabout Thus writeth Fox of these three holy Theeves which were hang'd soe solemnly in Chaines for Robbery and Sacriledg which things yet as you see Fox is not ashamed to ascribe to the particular instinct of Gods Spiritt Saint Augustin said of the Donatistes those especially called Circumcelliones who committed Robberies and killed one a nother and after were reputed Martyrs by theire owne faction Vivebant saith S. Aug Epist 68. Augustin ut Latrones honorabantur ut Martires That is They lived as Theeves and were honoured by those of theire owne Sect as Martyrs The same wee say of King Debnam and Marsh Foxes holy Theeves Soe liberall is Fox in canonizing Saints as hee gathers into his Calendar many different sectaries of oppositt opinions that cannot possibly agree or stand together you shall herafter see them quarrelling and putting one another out of the Calendar as Waldensians Albigentians Wicklifists Lollards Hussits Thaâ—â—rits Anabaptists and Lutherans who abhorr and condemne expressly our English Protestant Religion at this day and each one defending yea dying for his sect and in maintenance of his peculiar opinions are heer all cuppled and joyned together in this Calendar as fellow Martyrs Hee Canonizeth Iohn Wicklif from whome came the Sect of Wicklifians And calleth him a chosen man raised up by God for lightning the World and Impugning the Church of Rome and yet Wicklif taught and belieu'd Articles that the Protestants of England at this day doe not as that of the Real-Presenâ— *
but one mouth Can this be said of the English Church Noe but all is truly verifyed of the Roman Catholick Church Saint Cyprian doth likewise confirme this Unity of beleefe in the Church Exordium Ecclesiae S. Cypr. de Vnitate Ecclesiae ab unitate profisiscitur primatus Petro datur ut una Christi Ecclaesia Cathedra una Monstretur That is The beginning of the Church proceedeth from Unity and concord primacy is given Peter that the Church of Christ may be proved to be one and the Chaire one Let Saint Pauls Words give undenyable weight and creditt to what is said One To the Ephesians cap. 4. Body saith th' Apostle and one Spiritt as you are called in hope of your Vocation One Lord one Faith one Baptisme One God and Father of all which is over all and by all and in all us The Devines of England would faine perswade us there is noe contention or difference in Fundamentall Points or Articles of Faith between Protestants as for example between Lutherans and Calvinists soe teacheth Docter Charke saying in his reply to the defence of the Censure that in Principall points of Faith the Lutherans and Calvinists agree and are bretheren And Doctor Whitaker signify's the same saying wee reverence Luther as a Father and the Lutherans and Zwinglians our very deare Bretheren in Christ See above page 83. This hee would not say if hee held they disagree'd in Principall points of beleefe But the matter is otherwise as will appeare to those will examine the great contentions between Lutherans and Zwinglians Luther holds the Zwinglians for Hereticks being Sacramentarians the same Iudgement hee gives of Calvinists saying of them Hereticos serio Censemus alienos ab Ecclesia Dei c. That is Wee doe seriously censure them for Luther contra Artic. Lovan Thes 27. Hereticks and aliens from the Church of God As alsoe hee affirmeth that theire first Author Zwinglius Latro mortuus est That hee dyed a theefe and in his Iudgment was damn'd Which Iudgment hee saith Christ doth commaund us to pronounce upon such as deny him in this life as Zwinglians did in denying the Real-Presence of whome hee says further that hee held him not in the number of Christians Quia totum Christum amiserat for that therby hee had lost Christ all together And furthermore hee said that hee held said Zwinglius his books and Doctrin for nothing else but for venenum tartarei daemonis That is The poyson of the Deuill of hell and that hee would never have more conversation either with him or with those of his sect how doth Chark tell us that Lutherans and Zwinglians are bretheren in Christ agreeing in fundamentall points of Doctrine seeing Luther holds all Zwinglians and Calvinists Hereticks for denying the Real-Presens and damned Soules and theire Doctrin for poyson of the Deuill Surely the Protestants of England if they hold Luther for a holy man and true Doctor and reverence him for a Father haue great cause to tremble and feare seeing hee holds them all for Hereticks in a fundamentall Article of Faith that of the Real-presence whose Faith in this point is that of Zwinglius censured as was now said for an Heresy There are other pâ—incipall points of Religion in which Lutherans differ from Calvinists Franciscus Stancarus a Stanca Lib. contra Calvin N. 4. famous Protestant Preacher in Polonia hath particularly written against Calvin Cave Christiane Lector c. That is Beware Christian Reader of the Books of Calvin especially in the Articles about the Blessed Trinity Incarnation of Christ and his Mediation about the Sacrament of Baptisme and Predestination Continent enim Doctrinam impiam blasphemias Arianas That is For that they containe impious Doctrine and Arian Blasphemyes Another famous Protestant writer of the Lutheran party called Conradus Conradus de Theol. Calrin Lib. 1. Art 18 Schlusselburgius writeth thus Albeit saith hee in the beginning the Controversy of the Sacramentaryes was only about one Article yet by theire naughty Disputations the Calvinistes are passed now soe farre as they have brought into doubt noe small number of cheefe Articles of Christian Faith for now is the Contention between us and them of the Omnipotency of God of the Vnion personall of two Natures in Christ de Comunicatione Idiomatum of the Comunication of Names in the Blessed Trinity of the glorious Body of Christ of his Assention into heaven of the differrence of Sacraments of the old and new Testament of the force and efficacy of Baptisme of the prerogative of Infants borne of Infidels of the supper of our Lord of Predestination c. Noe man will deny these to be great Controversyes and Articles of Religion in all which the Lutherans and Calvinists disagree and how then will Charke prove them to agree in fundamentall points of Religion as Bretheren in Christ The said Conradus hath written three whole Books principally to prove this point that Lutherans and Sacramentaryes but especially Calvinistes are Irreconsilable in the very chief Controversyes of Religion And in his second Book and thirteenth Article hee hath these Words Nos negamus inter nos Calvinistas in Doctrinae fundamento esse consensum That is Wee deny that there is betwixt us and Calvinistes any consent or agreement in fundamentall points of Doctrine And hee further in the very Title of his Book affirmeth his cheefe purpose to be to demonstrate to the eye as in a Table that the Calvinistes De nullo ferè Christianae sidei Articulo Rectè sentiunt have noe right Faith allmost in any one Article of Christian Religion Likewise one Samuell Huberinus writt Samuel Hube rinus in Antith a Book whose Title was Antithesis Lutheranae Calvinisticae Doctrinae in praecipuis fidei Articulis That is The Contradiction or contrariety between Lutheran and Calvinian Doctrin in the principall Articles of Faith Yet was this Huberinus a zealous Protestant I will conclud with the Iudgment of Doctor Aegidius Hunnius publick Reader of Divinity in the Lutheran University of Wittembergh of Calvins writing upon the Scriptures his Book was printed in the same place Anno Domini 1594. In the beginning of his Book hee hath this Assertion that hee will shew most clearly and evidently Quod Ioannes Calvinus Illustrissima Scripturae sacrae loca Testimonia de gloriosa Trinitate Deitate Christi Spiritus Sancti in primis autem vaticinia Prophetarum de adventu Messiae nativitate ejus Passione Resurrectione Ascensione in caelos sessione ad dexteram Dei detestandum in modum corrumpere non exhorruit That is That Iohn Calvin in his commentarys upon the bible was not afrayd to corrupt most detestably the most clearest places and testimonys of holy Scripture concerning the Glorious Trinity the God-head of Christ and of the Holy Ghost and Principally the forretellings of Prophets of the coming of the Messias his nativity passion Resurection Ascention into heaven and his sitting at the right
which are flatt Heresies and for all these Impietyes and abominations there are not that I heare of any Lawes made in Parlament for punishing these Presbiterians Noe but all the lightning thunder and tempest of the Bishops and that kind of Protestants and of the Presbiterians likwise doth fall upon the poor Catholicks our Religion is made treason to owne the Pope head of the Church in Spiritualibus as realy hee is is punish'd with death to worship Images superstition to invocate the Angels and Saints Idolatry wee suffer disgrace in Court and Country wee suffer the loss of livings wee suffer Imprisonments and death it selfe the Extirpation of our Faith is desired sought and put in Execution and men receive pleasure which is inhumane and cruell in our Miserye and Distruction and all these Afflictions fale upon us soly for the hatred men have to Religion What comfort can wee finde in these Extremityes That only and that is enough which our Saviour hath promised to his Servants Beati qui persecutionem patiuntur Math. Cap. 4. propter Iustitiam quoniam ipsorum est Regnum Caelorum That is Blessed are they that suffer Persecution for Justice for theirs is the Kingdome of heaven Sall wee heare you have preached in July 1674. before the Lord Lieutenant and State in Christ-Church in Dublin a long premeditated Sermon for Justifying your departure from the Romish Communion and you then told your Auditors that you had found in the Romish Church three Abominations to wit Idolatry Impiety and Tyranny and those you called Abominationem desolationes stantem in loco Sancto And that therfore according to our Saviours Admonition you departed from that Congregation But I tell you you have forged a pernitious Calumnie and Imposture in charging the Church of Rome the Mother of all Churches with Idolatry Impiety and Tyranny And I further say my Opinion that an Idol which is found in all your Congregations the pride of the privat Spiritt that Spiritt Doctor Whitaker see Pagina 17. discribed made you charge the Church of Rome with Idolatry Sir your zeal in your new Religion is soe furious that you have render'd your selfe at present incapable of Councell and all advice but in tyme you may become colder Non est abrevitae manus Domini And think better of what you have done however for the true love I have for you and especially for your Soule which is the maine and principal part ought to bee taken care for I hartily pray you what kinde of thing is Parlament Religion a ssippery and changable Religion which is thus declared For Satisfying King Henry the eight The Parlament changed some Articles of Faith as soone as hee dy'd they changed that Faith into Zwinglianisme to comply with the Protector Summerset young King Edward the sixt his Vncle within two or three years after they changed Zwinglianisme into Calvinisme and at the sute of Calvin reformed the Liturgy accordingly After the young Kings death they return'd with good Queen Mary to the old Faith and by new acts abolished those acts they had lately made before against Catholick Religion with Queen Elizabeth they restored againe the new Religion with some Alterations when King Iames succeeded they changed the translations of Scripture and other things In King Charles the firsts tyme Prelatick Protestancy was puld downe by Presbitery and this by IndePendency and the last puld downe quite Kingly Authority and took of the good Kings head from his Body Prelatick Protestancy being restored by King Charles the second the forms of Ordination where upon depends the validity of the Protestant Ministry Church and Sacraments being not thought sufficient were amended and are now changed into more Catholick Forms adding to the Forms the words Priest and Bishop which hath quite discredited theire Character of Priesthood and Episcopacy for those two Words being held by them as Essentiall in these two Forms the former orders given without these Words must have been invalid and in like manner all things in theire Ministry that depends upon Ordination are uncertaine and doubtfull for if the Church of England hath acknowledged to have erred in a thing of soe great importance as the Forms of Ordination what reason can it have in not erring in all the rest In a word Protestants in the Kingdome of England in one age have made more changes of Religions then Mahometans in the ten ages they have continued What I have sayd being duly examined tell mee Sall is not Protestant Religion slippery and changable and consider well what shall become of you in the sad exchange you have made The fourth Advertisment Learned Protestants of the Church of England doe confess that English and Irish Pagans venerable Beda called them Slaves of Idols were converted to Christian Faith by men sent from the Popes of Rome holy men that wrought Miracles in those Conversions IF any shall demaund to what end doe I make Mention of these Protestant Authors what doe I inferr from theire Testimoneys I make this Illation that said Authors did attest the Conversion of those Pagans to have beene made by those sent from Rome to a true and sauing Faith and for this Verity there are two convincing reasons The first that the Veracity of God was herein concerned which neuer confirm'd by Miracles a false Faith The second that the Goodness of God would not have Pagans brought from Idolatry to Heresy or to such a Religion wherein they would bee as certainly damn'd as in Idolatry to Iudge this of the goodness of God were a horrible Blasphemy for it were noe less then to cale him a cheate Sall examin now seriously what Faith that was the Saints Fugatius Damianus sent from Pope Eleutherious taught to the Pagans of England when King Lucius the first Christian King his Queen and thousands more were converted what the Faith which Saint Augustin the Benedictin Monk sent from S. Gregory Pope denounced to the Saxon Pagans In what Faith did S. Parrick sent from Pope Celestinus instruct the Idolaters of Ireland doubtless you will confess it was the same Faith then professed in Rome and by all the People that obey'd the Pope now all these professed as Articles of Faith the Real-Presence in the Eucharist the Invocation of Angells and Saints the seven Sacraments the Sacrifice of the Mass worship of Images and the like And aforesaid Saints Fugatious Damianus c. delivered them for such to the Pagans of both the Nations they likewise wrought Miracles for proving the truth of the Religion they taught and the Pagans seeing those Miracles beleeved they were sent from God They were indeed sent to those Idalaters as Moyses Elias and others Prophets to the People of Israel and as the Apostles to the Gentils doeing wonders In Nomine Virtute Dei. I observe in this place that the Religion the S S. Fugatious Damianus Patrick and Augustin preached to the Pagans of these countryes was not the Faith now Professed by Sall and