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
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
1524. Hee did in a speedy acomplishment of his longing desire marry even upon the suddaine Catharin Bore one of the nine Nuns that Leonard Keppen on the 7. day of Aprell 1523. brought to Wittenberg from the Monastery of Nimpisen having in the evening invited to supper Pomeran Luke the Painter and Apelles the Lawyer hee then soe finished the abominable marriage for which by the most ancient and imperiall Lawes soone after the tyme of Constantine the great hee should have lost his head Jovinian the third Christian Emperour after Constantin Zozom Histor Lib 6. Cap. 3. fine published this Edict Vt qui Sacratam Virginem vel ad nuptias contrahendas pellicere conaretur c. Capitis supplicio mulctaretur And the foresaid Law is yet extant God lib. de Episcopis Clericis Where it is said Si quis non dicam rapere sed tentare tantum jungendi causa Matrimonii Sacratissimas Virgines ausus fuerit capitale paena feriatur Oziander and Melancton doe attest Ozean Centure 16. c. 36 pag. 29. Melan. in Epist ad Ioac Camer de D. Lutheri conjugio this marriage of Luther All wanton Monks and Priestes rann after Luther each one with a Nun or a wench Martin Bucer a Dominican fryer and Bernardus Ochynus a Capuchin a complished the like Sacrilegious Marriage with two Nuns Peter Martyr being a Canon Regular of the order of Saint Augustin marryed at Straesburgh Dame Catharin the loose Nun that rann out of her Cloyster of Metz in Loraine yea the Arch-Bishop of Cullen began his Reformation with marrying a Nun. Soe writes Osiander Interea saith hee Osian Centur. 16. L. 4 cap 18 pa. 984 Archiepiscopus Coloniensis Elector Gobardus Baro Truchesius Reformationem Religionis meditabatur Matrimonium Agneti quae monialis fuerat promisit eamque tandem in uxorem duxit That is The Arch-Bishop Elector of Cullen Baron Truches began the Reformation of Religion and promised to Marry Agnes that was a Nun and at length Married her See further there pag. 953. How revolted votarys the Protestant Bishops of England took wives namely the ensuing Hooper of Worcester Barlowe of Chichester Downham of Westchester Storie of Hereford Barkaley of Bathe and Wels Coverdale of Exeter who all of them were professed Monks to whome might be added Sandes of York and Cranmer of Canterbury who still carried a woeman about with him with divers others all of them formerly Catholick Priestes One of the first that begun to live in England scandalously was Iohn Bale of Norwicth a Carmalit Fryer taking to him his Dorathy a lusty wench whome hee called fidelissimam conjugem this Fryer was after made Bishop of Ossery in Ireland Mark it well Sall how all these illuminated Doctors of your Protestant Religion were declared Enemyes to chastity and prophane breakers of theire Vowes and began all of them the great worke of Sanctifying the world and reforming the Church by marrying to Nuns and other dissolute woemen without such Companions they could doe nothing at all Did the holy Missioners sent from the Sea of Rome Saint Patrick to convert the Idolaters of Ireland Saint Austin the Benedictin the Pagans of England in the tyme of the Saxons and other Saints to other Kingdoms to enlighten them and chase away Idolatry did I say these holy Missioners that brought in holy Religion by Miracles and Sanctity bring a long with them sacrilegious and naughty woemen to acomplish the Conversion of Nations Now good Sall sit downe a little I pray you and ponder with your selfe if God a God of Piety and Sanctity would send soe wicked a man as Luther to denounce his word and Ghospell to the world a man who by a conference with the Devill abollished the Mass threw of his habit of Religion and all modesty and vertue marryed a professed Nun and lived more like a beast then a man who contemned in the highest degree the veneration sanctity and learning of all the Fathers who was possessed with a spiritt of an intollerable pride would God imploy such a man a slave of lust pride and the Devill to give the true light of the Ghospell Think seriously Sall what smale reason Mr. White had to say of Luther Mr. VVhit in his way to the Church printed 168. pa. 428 This was the end of that good man whose memory shall be pretious in the Church for ever and flourishing as the Rodd of Aaron layd up in the Tabernacle After a due ponderation of the premisses touching Luthers impious Doctrin and incontinent and wicked conversation taken out of the writings of Protestants themselves I doe referr to the Readers owne Iudgement whether wee are to joyne in esteeming and terming him a holy man as certaine Protestants doe to the great blemish of theire credit Some of these are English Gabr. Powell in his consideraiion of the Mr. Gabriell Powell calls him holy Saint Luther Mr. Iewell calls him as above was said a most excellent man sent of God to enlighten the world in the midst of darkness Papists Supplication printed 164 pag. 70 †Mr. Fox saith it pleased the Lord to send and set up Luther by his owne mighty Spirit hee alsoe Rubricates him in the highest ranck of his Confessors Mr. Whitaker doth reverence him as the Father of Protestants other Protestant writers of Germany and other Provinces call him Elias Conductor and Chariot of Israell and to be reverenced after Christ and Saint Paul But all these high strange Phanaticall and hyperbolicall prayses given to this wicked man are proved lyes by the plaine uncontroulable alegations and Testimonyes of other learned Protestant Authors who are to be creditted in this Quia res ipsa loquitur X. CHAPTER What frutes followed Luthers Doctrin and Reformation IT has beene a constant observation in all ages and tymes that men sent from God by extraordinary missions as the Apostles and other Saints after them and alsoe those sent from the Sea of Rome with ordinary mission were Saints and holy men and wrought wonders and Miracles and great devotion sanctity pennance prayer and change of mens lives to the better followed these missions whole Provinces amended theire ill manners and lives Saints doe holy things Bona arbor bonos fructus facit Now if wee shall examin the nature and effects of Luthers Reformation wee shall finde neither Miracles nor Sanctity in him or the rest of his Brethren and what fruits did this new Doctrin produce in the people did those that received it become more holy then before more modest just sober or more penitent for theire sinns Was pride vice and dissolution abated or diminished after the pretended zeale of these reformers did any man mortify his body or crucify his flesh with the concupisence and vices therof Noe such matter a change indeed followed theire new Ghospeling and Reformation it changed all to the worst Rapine Vsery Adultery and all kinde of uncleaness and dissolution became greater then before these were the
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
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