Elevate nor Adore we should have nothing to do but to produce a hundred places where it is clear that they gave the Communion under both Kinds without ever speaking of Elevation or Adoration This Communicating of Infants which is not disputed and by consequence we have no need to prove it is a thing worthy of observation for it is an addition of the third Age which makes it appear 1. That the Church is not Infallible by the confession of our Adversaries For the Church of the third Age and those that followed it hath erred according to them in judging that the Eucharist was necessary to little Children as well as Baptism therefore she is not Infallible in the interpretation of the Holy Scripture for the hath misinterpreted those Words If any one eat not my flesh and drink not my blood he cannot have everlasting life Since she hath believed that Children could not be Saved without Communicating 2. That Custom makes it appear that the Church is capable of introducing considerable Innovations and those Universal and of long duration Your Converters grant that it was no Apostolick Tradition that at the beginning it was not so nevertheless it was an important Innovation as it is clear for according to us It is no less than to prophane a Sacrament which requires self examination by giving it to persons that cannot prepare themselves and according to the Roman Doctors it is to expose the true Body of Jesus Christ to horrible indignities by putting it in the mouth of an Infant of some few days or months old And that which cannot fail to happen is that the Body of Jesus Christ was oftentimes spit out upon the floor For Children do not fail to reject whatsoever does not please their Palat. Moreover this important Innovation was so Universal that the whole Church embraced and entertained it and of so long duration that we find examples thereof many Ages after the fourth 3. Learn from this Custom that in those Ages they were not obliged to Adore the Sacrament before they cat it for Children could not perform any act of Adoration Therefore press your Converters vigorously with this Example and ask them if the Church cannot Innovate in other Articles of importance since it hath plainly Innovated in this and if we may not Correct Ancient and Universal Customs since the Church of Rome hath rescinded practices where were introduced but one Age after the Apostles Behold thus much for Worship and Practice As to Opinion do not suffer your selves to be persuaded that any change in Doctrine touching the Sacrament of the Eucharist did happen during the third Age. The proofs that your Converters bring thereof unto you are very pittiful For they are passages where the Fathers of that Age called the Bread and Wine of the Eucharist The Body the Flesh and the Blood of the Lord. Behold verifying proofs What is to be said concerning them since it is the language of Jesus Christ himself and of his Apostles The question is not what they said but that we are to know is in what sence and after what manner the Fathers of the third Age understood that the Bread of the Eucharist was the Flesh of Jesus Christ Now I do maintain that your Converters must be either Fools or Knaves beyond all imagination that dare to say that according to the Fathers of the third Age that the Bread of the Eucharist was the Body of Jesus Christ by way of Reality and Transubstantiation for the Fathers of that Age spoke as plainly and clearly concerning it as we do Hear then Tertullian who lived in the beginning of that Age among other Hereticks with a sort of impious Villains who said that our Lord Jesus Christ had no true Body Thus he reasons against them Our Lord having taken Bread and distributed to his Disciples made it his Body saying this is my Body that is to say the figure of my Body Now this had not been a Figure if he had not had a true Body That is to say if the Figure had no relation to the true Body For an empty thing as is a Phantasm is not capable of having a Figure Another Author of the same Age whose Work is ascribed to Origen Disputing against the same Hereticks called Marcionites says If as these pretend our Lord were destitute of Flesh and Blood of what Body of what Flesh of what Blood has he given us the Signs and the Images viz. The Bread and the Cup by which he has commanded his Disciples to preserve and renew his memory These Men had lost their Reason to speak in this manner if they believed the Real Presence above all in disputing against those which denyed that Jesus Christ had a true Body They say Jesus Christ was no Phantasm he had a true Body for he gave us in the Eucharist the figure and Image thereof Now Phantasms have no Images they themselves being Images and no more These Men say I had lost their wits for they should have said Jesus Christ was no Phantasm he had a true Body for he gives this true Body to us to eat every day Since at this day he has a Body and we eat thereof with great reason it may be affirmed he had one when he was upon Earth The first Reason taken from the Image and Figure is of some weight I do acknowledge But this taken from the Reality in the Eucharist had been a hundred time better and according to the Opinion of the Church of Rome is an argument altogether invincible So that we must suppose these Authors did betray and abandoned the Cause of the Church by making use of feeble Arguments against the Marcionites when she had furnished them with one that was utterly impregnable For after all it is not wholly true that Phantasms can have no Figures or Images It is a reflection that you ought to make to discover the vanity of the Sophistry wherewith your Converters serve themselves to answer to those passages and an hundred others without Hyperbole where the Fathers of the seven first Ages called the Eucharist the Figure the Type the Image the Symbols the Signs the Antitypes of the Body and Blood of the Lord it is say they because there are two things in the Eucharist There is Figure and Reality Figure because of the Accidents of Bread and Wine which are the Figures of the Body and Blood of Jesus Christ Truth and Reality because of the Real Presence of the Flesh inwardly contained under the Species Now the Fathers sometimes respected the Sacrament on its external part that is to say by the Species in this respect they have called it Figure It it be so at least the Ancients ought not to consider the Sacraments on the side of the Figure when it was necessary for the Cause which they defended to consider it on the side of the Reality as it was in the disputes against the Marcionites Hear yet the same Tertullian to the end
of the Church did not change in the Point of the Real Presence and Transubstantiation This Article being long we shall divide it into two And we shall see at this time that the Fathers did believe as we do that the Sacrament of the Eucharist was nothing but an efficacious Figure of the Body and Blood of the Lord. As they persevered in the custom of calling the Sacrament of the Eucharist a Sacrifice and Oblation they continued also in a custom much more ancient since it descended from Jesus Christ and his Apostles that is to call the Bread and Wine of the Eucharist the Body the Flesh the true Flesh and the Blood of our Lord Jesus Christ. They said then that we eat the Flesh of our Lord Jesus that we really receive him that Jesus Christ hath given his Flesh to eat and his Blood to drink that it is truly his Flesh and truly his Blood that we may not doubt that Jesus Christ doth not give what he promised viz. his Flesh and his Blood nor that the Bread is not the Body of Christ that Jesus Christ who changed Water into Wine could easily change the Bread into his Body and the Wine into his Blood that we must communicate with a full certainty as in the Body of Jesus Christ that Jesus Christ who is the invisible Priest changes the visible Creatures into the substance of his Body and of his Blood. After all that which they quote unto you of most strength concerning the Article of the Eucharist for Transubstantiation and the Real Presence in the fourth and fifth Ages amounts to this But I pray you what doth all this signifie Is there any thing therein of more strength than that which Jesus Christ and his Apostles have said The Lord said My Flesh is Meat indeed and my Blood is Drink indeed this or this Bread is my Body St. Paul said The Bread which you break is our Communion in the Body of Jesus Christ That which is under debate is to know how they understood this and if we prove that Jesus Christ and his Apostles did understand that the Bread continueth Bread being nevertheless changed into the Body of Jesus Christ if we prove that they meant the Bread is the Body of Jesus Christ because it is the Sign the Sacrament and the Means by which the efficacy of his Death is applied unto our Souls it is certain that we have ruined all the advantages that can be drawn from these high Expressions In like manner if we can prove that the Fathers of the fourth and fifth Ages did understand that the Bread and Wine became the Body and Blood of Jesus Christ and are changed into his Flesh and Blood because they are the Sacraments the Signs the Figures the Images and the Means by which God doth communicate the vertue of his Flesh and the efficacy of his Death without any change happening in the substance thereof if say I the Fathers of these Ages declare this plainly it is obvious that they cannot draw any advantage from all these Expressions how high soever they appear now I take it for granted that they could not declare themselves more plainly thereon than they have done as we shall hear hereafter And to the end that their Declarations may appear to us more express and significant it is necessary that you be acquainted with one thing of which your Converters are at an agreement with us and by consequence I need not prove unto you and 't is this in these Ages it was the custom to hide the Mysteries not only from Unbelievers but also from the Catechumens which had not as yet communicated This conduct had two Reasons or Foundations the first was the design to increase the respect which they desired Christians should retain for these Mysteries the second was an earnest passion to diminish the contempt which the Pagans had for a Mystery wherein nothing was seen but Bread and Wine These two Considerations obliged them never to speak of the Sacrament but in obscure and dark words They desired never to name the Bread and Wine as much as they could they served themselves of Periphrases saying sometimes that which you well understand sometimes that which the Priest takes sometimes the nourishment made of many Grains and the drink drawn from many Grapes or something of like sort This was in my opinion the meanest subtilty in the World. For in despight to all their Precautions every body knew that they took nothing but Bread and Wine in the Eucharist and they themselves said it oftentimes contrary to the design which they had of saying nothing concerning it But at last the design of hiding the matter of the Sacrament engaged them to speak nothing of it but in dark terms and always to serve themselves of the mystical terms of the Body the Flesh and the Blood of Jesus Christ and always to use these expressions and always to avoid those that were plain and without figure as much as they were able So that when it happens that they call the Signs by their name and to speak to things as they are indeed one only passage is more worth than a hundred where they speak figuratively and mystically For this mystical Language was among them a Language of necessity and duty which they had imposed upon themselves whereas when they spake of things plainly and nakedly 't was the Language of truth 't was the Language of the Heart and Soul which rescu'd it self from politick slavery and bondage It will not be therefore amazing if we find few passages in Antiquity where the truth of the opinion of the Fathers was plainly expressed Nevertheless we find so many of them and so plain that 't is not conceivable how prejudice hinders our adversaries from seeing the truth in this case First of all altho' we had no other passages of the Fathers but those where they call the Sacrament the Figure the Sign the Image the Symbols of the Body and Blood of the Lord these were enough Now of these there is almost an infinite number what other things do we say thereof than that the Sacrament is the Figure the Sign and the Symbol of the Body of Jesus Christ why did they say the same thing with us if they had not the same thoughts and conceptions with us St. Austin said (a) Cont. Ademas cap. 12. Our Lord made no scruple to say this is my Body The Author of the Book of Sacrament under the Name of St. Ambrose saith (b) Lib. 4. cap. 5. That the Oblation of the Eucharist is the Figure of the Body and Blood of our Lord Jesus Christ St. Ephraim saith (c) Lib. De Nat. Dei non frut That our Lord taking Bread in his hands brake it and blessed it that it might be the Figure of his immaculate Body and that he blessed the Chalice and gave it to his Disciples to signifie his Blood. St. Cyril of Jerusalem from whom they bring you
Converters are not men of Fidelity to press you by Principles the falseness whereof they themselves confess for in the Pastoral letter of Monsieur de Meaux in his Catholick Exposition and every where else to hear him speak of the centre of Unity you would say that the Pope possessed this Title by divine Right and behold these Gentlemen profess to us That 't is by a handsome Usurpation tolerated and by the concession of Councils That which Councils have given him they may take away from him This makes it apparent how little of honesty there is in the Quotations which these Monsieurs make from St. Câ—prian who without doubt had a false Idea of the Unity of the Church so false and so ill formed that your Converters themselves will not dare to warrant it We have treated this matter at large in our Answer to Monsieur Nicholas where we have made it apparent that this false Idea of the Unity of the Church which St. Cyprian did communicate to St. Augustine did put the latter to that perplexity and confusion from which he could not withdraw himself on the subject of the validity of the Baptism of Hereticks In the following Letter we must say something as well on the point of Antiquity as that of Controversie and we will make it evident also in the same Letter that supposing this Roman Idea of Unity to be false all their Arguments and Sophisms vanish and come to nothing 15. January 1687. The ELEVENTH PASTORAL LETTER AN Article of Antiquity the end of the History of the Christianity of the Third Age concerning Tradition and the Primacy of the Bishop of Rome An Article of Controversie Reflections upon a Writing lately addressed to the Reformed of France A Continuation of the matter concerning the Unity of the Church Dear Brethren in our Lord Grace and Peace be given to you from our God and Saviour Jesus Christ I Have not obliged my self to acquaint you with all the sad Accidents that do betide us in our Exile and Persecution but the death of the excellent Mr. Claud is an event so grievous that I cannot forbear speaking one word concerning it God hath taken him to himself since our last Letter He was the Father of our Prophets and we may well cry after him My Father my Father the Chariot of Israel and the Horseman thereof God had formerly affixed him in a particular manner to the conduct of the most considerable of your Congregations but Providence made him become in a manner your universal Pastor by the care that he took to defend you from the dangerous Sophistry of those that endeavoured to seduce you and he was herein successful in â—uch a manner as might cover all our Enemies with shame and confusion I acquaint you with the loss that you have sustained that you may lament and look on it as a mark of the continuation of God's displeasure against you His Justice was not yet satisfied the Arrows of his Quiver were not all drawn forth this stroke was still owing to us I pray God this may be the last If you be grieved your Enemies you may be sure rejoyce at it but they must know that if the Ashes and Blood of the Martyrs hath been the seed of the Church the Tombs of the Prophets do preserve their Spirit which passeth to their Disciples If the Grave inclose the Flesh and Bones of this great Man his Writings will preserve his Wit Knowledge and Illuminations and God will not suffer a failure of Persons which shall prophesie on his Tomb for the maintenance of those Victories that he hath gained for the Truth God will do his work in your fight and you shall see this Church which is dead rise again after four days but it may be he will do this work himself and when you see those fall and drop away one after another whose Writings and Discourses might be of use to ruine the success and triumph of Lyes be persuaded that God will derive his Praise from the mouths of Children and that he that laid the Foundation of the Kingdom of his Son by Fishermen will re-establish the Ruines thereof by earthen Vessels into which he will pour his Treasures He whose loss we lament was whilst he lived one of those Instruments which God served himself of for your Edification and Defence Whilst you pour out tears upon his Grave and throw your showers there you may gather sweetness thence Out of the Eater came forth meat and out of the strong came forth sweetness Death that devours and takes all things from us cannot hinder us from searching and finding our Edification in the Remains of this great Man. His last Words will serve as a Support to our Faith. It was not the pleasure of God that he should shed his Blood for the defence of his Truth but he hath made his last Words which are the effusion of his Spirit and of his Soul give Testimony to those Truths which he had preach'd and defended I have says he laboured all my life in the search of the best Religion and being now about to give up my Soul to God I do declare That I have not found any but our own which I have so often defended and in which I am now about to dye which is the true way to Heaven The Words of dying men are the proper Voice of Conscience for in that last moment Dissimulation has no place so that they are the Seal of all the Truths which he hath so gloriously defended My design will not permit me to speak all on this Subject which it were necessary you should know I shall leave it to some other Person and return to the matter of our preceding Letters This shall consist of one point of Antiquity and another of Controversie We are to finish the History of the Christianity of the Third Age. And after we have fortified you against the Illusions which your Seducers frame upon some Passages of the Writings of St. Cyprian and Tertullian on the Subject of Repentance Auricular Confession and Satisfaction I must also fortifie you against the Snares that they compose for you from the Writings of the same Tertullian on the Subject of Tradition for they do not fail to tell you That the Fathers nearest the Apostles had a great respect for the unwritten Word that they did often dispute against Hereticks by Tradition and that Tertullian himself did maintain That there was no other way of disputing against them But to secure you from this Snare Learn First That when Tertullian disputes and proves that which he advances by Tradition it is almost alway about indifferent Ceremonies and matters of practice As in the Book concerning the Soldiers Crown where he proves by Tradition the bearing of no Crown upon the Head of Dipping three times in Baptism of giving Milk and Honey to be eaten by the newly baptized of giving Alms and Oblations for the Dead of not Washing seven days after Baptism 'T
That the Body of Christ which Believers receive doth not loose its sensible substance and remain inseperable from the intelligible Grace as Baptism being made intirely spiritual preserves the property of its sensible substance i. e. of Water This man had lost all sense to speak thus if he had believed Transubstantiation or unavoidably he believed that a Transubstantiation was made in Baptism In the same sixth Age Facundus Bishop of Hermiane doth very neatly express wherein this change consists (c) Lib. 9. We call says he The Sacrament of the Body and Bloud which is consecrated in the Bread and the Cup the Body and Bloud of Jesus Christ not that the Bread is properly his Body and the Cup his Bloud but because they contain the Mystery of his Body and Bloud and thence it comes to pass that the Lord himself did call the Bread and the Cup which he blessed and gave to him Disciples his Body and Bloud In what kind of frame of mind must a man be to say after this That Facundus believed Transubstantiation and the real Presence It must be confessed that we owe something to the Heresie of Eutyches who confounded the two Natures in Jesus Christ For 't is in refuting this Error and for the confutation of it that Theodoret Gelasius and Facundus made use of the example of the Eucharist and have explained the change which is made there with such clearness that our own Divines never did it more plainly 'T is in disputing against these Hereticks that Theodoret says this That a man would believe it had been transcribed from the Books of a Calvinist (d) Dialog 1. Our Saviour saith he did make a change of Names he gave to his Body the name of the Symbol and as he named himself a Vine so he also called the Symbol his Blood c. Tell us in good earnest whereof think you that the holy Element is a Sign and Figure Is it of the Divinity of Jesus Christ or of his Blood 'T is evident that 't is of those things whereof they take their names For the Lord having taken the Sign says not this is my Divinity but this is my Body and this is my Blood. My Brethren as a matter of Fact tell your Converters that those passages which we produce unto you are not the tenth part of what we are able to produce to the same sence and importance To conclude when the Ancients please to express plainly and without circumlocution the manner how we feed on Christ Jesus they say exactly the same things that we do 'T is a strange thing that being of such contrary sentiments as they are supposed they should have expressions so very much alike Behold a Calvinistical Paraphrase upon the sixth Chapter of St. John taken from Eusebius Caesariensis he makes Jesus Christ to speak thus * Theod. Ecclesiast contra Marcel lib. 3. cap. 12. Do not think I speak of the Flesh wherewithal I am enclosed as if it were necessary that you should eat it nor do not think that I appoint you to drink sensible Blood but know that the words which I speak to you are Spirit and Life For they are my Words and my Discourses which are this Flesh and this Blood in which whosoever does always partake shall be a Partaker of Eternal Life as being nourished with Bread from Heaven 'T is pitty that St. Athanasius so great a Defender to the Truth against the Arrians should have also been a Calvinistical Heretick After he had quoted these words of our Lord Doth this offend you c. He adds ‖ Our Lord ‖ Hom. On That whosoever shall speak a word against the Son c. speak of the one and of the other i. e. of his Flesh and of his Spirit And he distinguished his Spirit from his Flesh to the end that not beleiving only that which was visible in him but also that which was invisible in him they might learn that the things which he spake were not carnal but spiritual For to how many persons must his Body serve as Meat to become the Nourishment of all the World 'T is for that reason that he makes mention of the Ascention of the Son of Man into Heaven that he might withdraw them from all corporeal thoughts and learn them that the Flesh whereof he had spoken to them was a heavenly Meat and a spiritual Nourishment which He must give them from on High. 'T is a thing very surprizing that the Arrians who watched the steps of Athanasius so very warily and made faults of every thing did not accuse him for being estranged from the Faith of the Church As to St. Austine he is upon thâ— matter more a Calvinist than Calvin himself And if the Jesuites have degraded him because he is a Jansenist in the matter of Grace I know not why they should treat him with more civility in this Case 'T is he that saith ‖ Lib. 3. de Doct. Christiana cap. 16. That Jesus Christ seems to command a Crime when he says If ye do not eat my Flesh and drink my Blood you have no life in you but 't is a Figure which commands that we communicate in the Passion of our Lord and that we do gratefully and profitably remember that his Flesh was wounded and crucified for us 'T is he which saith also * Seâ—â— 33. de Verhis Domin Do not prepare the Throat but the Heart Why do you prepare your Teeth and you Belly Believe and you will eat him You Converters my Brethren are not ignorant that we could easily make a Book of like passages of this Father for he speaks often of the Eating of the Flesh of Jesus Christ and never speaks otherwise thereof He says that this eating is by Faith and that the Wicked the Unbelieving and Unworthy Communicants have no part therein I conjure you my Brethren to consider whether any thing solid can be opposed to Testimonies so plain and express What can the Harshnesses of St. Ambrose the Rhetorications of St. Chrysostome and the perplext Ratiocinations of St. Hillary do against this Can it hinder that the Testimonies which we have heard do not make a clear and convincing Deposition against the Real Presence I enquire of you Whether if we must explain one by the other it be just to explain those which speak simply clearly and without ambiguity by those who speak like Orators or in a mystick Stile that they may not be understood by Infidels and Catechumens Besides is it not just to explain an Author by himself Are not five or six passages of St. Chrysostome where he speaks in plain terms and discourses of things as they are in themselves more than sufficient to give the Reader a true understanding of the sence and spirit of this Author Where are the Christian Orators with whom a man may not find Heresies if he will thus take them at advantage And in the Books of Protestant Meditations may not a man
whom they caused to serve in all those painful works in which they employed Turkish Slaves The Archbishop of Eberard eighty years old full of fire and rage in that age which naturally is of Ice took the pains to beat with blows by a Mallet those which had been brought into the fortress of that place and he had bruised and broken their limbs in such sort that the most part of them were not able to move themselves Others were employed in cruel labours under which he took pleasure to see them sweat even to Bloud But nothing is like to that which thirty nine Pastors suffered seventeen of the Confession of Ausburgh and twenty two of the Confession of Swiss which were conducted to Leopolstadt There were three which abandoned the Truth being overcome by the length and cruelty of their punishments The rest were given up to the rage of the Jesuit Nicholas Kellion the most cruel of all the Monsters of Lybia These poor men protesting their innocency before him one day he said to them I do indeed believe that the most part of you are not guilty of Rebellion against the King but you deserve all sorts of Punishments for your Rebellion against the Church This wicked Wretch takes them not from their dark Dungeons but to make them labour at those Employments which had killed the strongest men to carry horrible burthens to remove Earth and to make Fortifications about the Cittadel And because those Martyrs to whom they did not give of coarse black Bread a quarter so much as was necessary to nourish them and almost no Water could not lift up their hands nor set one foot before another he caused them to be beaten by blows with rods with staves with the butt-end of Muskets and with cords moistned and full of knots After these horrible pains he cast them into a dark Dungeon where lying among Rats Serpents and Toads they were not able to rest one moment So that 't is unconceivable how Bodies so wasted could be able to endure such long Torments If any one toucht with compassion did endeavour to give any refreshment to these Confessors they punisht them severely A certain Person attempting to give some Onyons to one of them the Jesuit caused both him that gave them and him that received them to be torn with the blows of a Whip by the hand of a Hangman And because a certain Woman had given them a little Bread and some other Provisions she was dragged through the City put in the Pillory and treated as they do publick Whores They gave them neither Shoes nor Cloaths insomuch that they went barefoot and scarce had they rags enough upon their Bodies to cover their more shameful parts Upon the least and smallest pretence they saw a Hangman come into their Dungeon who beat them with Rods till the Blood came We cannot express the horrible Violences that were done unto them to oblige them to adore the Host they dragg'd them because they would not go On Feast-days and on the Sabbaths the Jesuit Kellio came with a Troop of Soldiers who with kicks of his foot blows with the Musket and wooden Bars pusht forward these miserable Creatures to their Churches insomuch that they made them at one blow to leap a great heighth into the Air they fell back upon the Pavement bruised and broken and when they could not go they dragg'd them on the ground which they stained and tinctured with their Blood. The Jesuits one day beat two of these venerable old Men to that excess that they dyed a little after This Monster perceiving well that his Cruelties would do him injury even amongst those of his own Party towards the end of his Commission thought it advisable to treat them a little more kindly and afterwards by violence threatnings and evil treatments he drew from them a Testimonial by which they acknowledged that Father Kellio had permitted the Mony which was sent them by their Friends to be given to them That he had suffered them to eat the Provisions also which were sent them yea that he had granted liberty to their Friends and Neighbours to discourse with them And this vile Villain having formed this Confession and Testimony after his own pleasure immediately made it publick that he might dissipate the Reports which had been spread abroad concerning his Cruelty Nevertheless this was not the end of the Troubles and Afflictions of these Confessors They were condemn'd to be sent to the Gallies in Spain and on the 18th of March 1675. they were delivered to some Companies of Soldiers that had been raised in Austria and to the 36 which had been taken from Leopoldstadt they joyned five others who had been brought from Brenchstin We cannot express the Barbarities exercised against these forty Confessors They were to travel those long distances which are from Hungary to the Adriatick Sea on foot there Feet being laden with heavy Irons cross the Sands the Rocks Mountains and the Stones beaten with Cudgels and Bulls-pisles their Feet did crack and were wounded and you might follow them every-where by the tract of their own Blood which fell from all parts of their Bodies When they came to Tergeste they were in such condition that they could go no further with their Irons therefore there was a necessity that they must be broken off from their feet and this was not done without covering their feet with bloudy wounds and taking away some pieces of their Flesh They gave them not above twelve Ounces of coarse Bread by the day to live on Judge you if that could support these miserable Creatures in so tedious a travel At night they lodged them in Stables like Dogs where they could find no rest If there was any one not able to go whom they were forced to set on Horseback when the Beast did not go they beat him that sat thereon with great blows of Cudgels and Whips At Theate there remained six four whereof died of these horrible Journeys the two other were transported to Naples When they were arrived there they would have constrained them to be listed in the Spanish Troops which they refused they sold them to Masters of the Gallies of Naples at the price of 50 Rix Dollers a piece These poor miserable Pastors treated as they had been were in no condition to do any Service in the Gallies for which reason those which had bought them made no hast to pay for them whereupon the German Captains resolved to kill all these Gally-slaves but the Vice-Roy of Naples hindered them They were nine Months in these Gallies where they suffered all the Evils Reproaches and Outrages that can be imagined At last God sent them as by a Miracle Mr. Ruyter the Holland Admiral who rescued them from these horrible Miseries These are the Adventures of those Pastors that had been Imprisoned at Leopoldstadt There were yet twenty in the Prisons of Sarwar Capuwar Tergeste and Buccari in Dalmatia who were treated as those of