hand of God All which Articles saith this Doctor doth Calvin willfully corrupt in his expositions in the favour of Iewes Arians and other such enemyes of Christ which hee proveth by alleadging above forty or fifty places citing Calvins owne words and commentaryes therupon soe clearly and perspicuously against sence and expositions of all holy Fathers that if his commentaryes therin were to bee admitted those foure named points or Articles of Christian Religion can not be defended against the force and adversaryes of Christes name And is not this a brotherly agreement between Lutherans and Calvinistes in Principall points and misteryes of Religion but the Lutherans have the best of it for wheras Luther and his followers to this day condemne the Calvinists as Hereticks especially for not beleeving the Body of Christ to bee realy and substantially present in the Sacrament of the Altar the Protestants of England who are Calvinists and deny the Real-presence hold Luther for a holy man and theire Father and hold all the Lutherans theire very deare bretheren in Christ as Doctor Whitaker above cited doth averre To leave Germany and to speak of the Professors of Protestanisme in England Scotland doe not many of them entertaine quarrells and falings-out among themselves about Principall Articles of Religion doe not the greatest part by much of the Protestants in England hold the King is supreme head of the Church all of one opinion with the Bishops maintaine this as an Article of Religion in that Protestant Church but the Protestants of Geneva and all depending upon theire Doctrin in France and elswhere doe not hold this Kingly supremacy for an Article of Faith and are not Catholicks punished by Law and somtymes put to death for denying this supremasy which would be a meer murthering of them and the greatest cruelty in the World if those that put them to death did not hold that supremecy to be an Article of Faith Now if you will be pleas'd to demaund what those Protestants in England and Scotland caled Presbiterians or Puritans say to this Article they flattly deny this supremacy to be an Article of Faith though none of them did ever suffer death for denying the same nay they are esteemed not with standing theire opinion in this to be of the Protestants communion A gaine all Protestants that follow the Bishops hold the dignity and superiority of Arch-Bishops and Bishops to be agrecable to Gods word and as the Devines speak de Iure Devino and what say the Presbiterians to this By theire Champion Martin Mar-Prelate and his mutenous moke-bates that band under his cullors cry all of them in the Name of the Lord as Thomas Rogers doth attest That the calling of Bishops is In his Sermon printed by Iohn windet 1590. pa. 13. unlawfull that they be Ministers of Antichrist worss then Fryers and Monks Deuills Bishops and Deuills In-carnate Sall you must grant mee these dissentions between Protestants and Protestants in England and Scotland about the Kings supremacy and the Order and Dignity of Bishops are not Triueall but Fundamentall and they have been now many years contending in theire Writings and Conferrences and still are about these points and others that are the very sinews and Soule of theire Religion in endless quarrells and Contensions If that were my Business I could sett downe many and great differrences quarells and contensions between these two kinde of Protestants In this place I think it pertinent to say somthing particularly of the Protestants called Presbiterians who were neuer by any act of Parlament that wee could heare of proscribed from the Communion of the Protestants that stick to the Religion of the King and the Bishops Impiety Fury and Rebellion gave beginning to this Sect and Religion in Scotland as hath been aboue said in Page 164. and 165. They had two Reformations the first was begun by Iohn Knox an Apostata Priest and though his Reformation was ungodly and unreasonable the second was farre more unreasonable and ungodly A Presbiterian that was converted to the Catholick Faith describes the Presbiterian Piety in this kinde There was among us a pretext of Piety but wee had not the substance of it wee had indeed much preaching praying fasting and such like exercises but our long preachings were nothing but continuall prayses of the Covenant the solemne League which they cry'd up to the heavens butt wee omitted as our Saviour observed of the Pharisies the weighty Matters of the Law as Iudgment Mercy and Faith Our Ministers told us wee were the happiest People of the World for they said wee only of all Nations had the honour to be Covenanters with God and that wee had the truth of the Ghospell in greater purity then Geneva it selfe that wee had soe cleare a light that the like had not shined to any Nation since the tymes of the Apostles yea one who was esteemed a principall Apostle among us did not stick to say in the pulpitt amidst the many Miserys Confusions and Troubles which then lay upon this Church and Nation That the Angells and Saints of heaven if they could leave the sight of God would be glad to come downe and see the admirable beauty of the Presbiterian Church of Scottland Soe farre this new Catholick And was not this ridiculous preacher with the beauty of his Scottish Kirck a great Hipocrite and Pharisie It was much observed that shortly after solemne fastes of Presbiterians the country and state was allways sure of some unhappy claps the puritan fast was still fatal and ordinarily a preparation to some violence or evill worke that was intended this made many understand what Queene Mary Stuart meant by that famous saying That shee was as much affraid of a fast of the Ministers as of an Army of Souldiers for experience taught her that those fasts were prognostick signes of ensuing tempests theire long prayers alsoe did not prove them to be Saints more then the like did sanctify the Pharasyes they bragged much of the spiritt but shew'd noe fruites therof these bee the fruites of the spiritt which Saint Paul recounts to the Galatians The fruite of Ad Galat. cap. 5. the spiritt saith hee is love joy peace long suffering Gentelnesse goodness Faith meekness c. This second Presbiterian â—eformation beganne with a prodigious abolishment of all holy things Mala arbor Malos fructus faciâ— 1. They condemned and cast downe Episcopacy this they doe whersoever they have power quite contrary to the Law of God for Episcopacy is de Iure Divino This order and degree they abhor'd as Tyrannicall and Anti-Christian yet Saint Paul writing to Timothey saith If a man desireth a Bishops Office hee desireth 1. Tim. cap. 3. a good thing The Apostle likewise affirmeth that Bishops are to Order Priests and Iudge them wherfore hee saith in his Epistle to Titus That hee left Ad Titum Cap. 1. him in Cret to Order Priestes by Cittys By this it is plaine and evident that
is as necessary as meat drink or sleep and further yet when a man hath taken a wife hee may upon causes lye with her sister or with the next of her kinde and if these will bee obstinate hee may take the mayd instead of the Mistris and with all this may be not withstanding as holy and just as ever was Peter or Paul or the Mother of Christ If all this be true as Martin Luther warranteth us who can complaine saith the defence of the Censure of the hard way to heaven who can say the Gate is streight as Christ our Saviour did If these things be soe are not they great fooles that mortify theire bodyes austerely fasting and praying Christ our Saviour said Regnum Caelorum vim patitur violenti rapiunt illud But Luther says that saying of Christ is but a fable for soe much as by only believing you are as holy as the blessed Virgin the Mother of our Saviour for according to his Articles of Justification by faith only hee holds fasting praying and good works have noe influence upon Salvation But nothing of Luthers Doctrin is more impious and abominable then his abollishing the Masse upon a conference hee had with the Deuill to whome in the ende hee yielded This made Mr. Walsingham a prudent man in his Search into matters of Religion say to Doctor Downham who much praised Luther for a holy man I alsoe esteemed Luther to have binne a man of God but now ◠finde him by what the Author of the defence of the Censure says to have beene a very bad man and to have opposed himselfe against the Church of Rome by instigation of the Deuill himselfe with whome hee had much conference as is proved out of his owne works And surely Sir saith hee to Doctor Downham I think it concerneth mee to bee of some better faith and Religion then such as should have the originall and beginning from the Divill for what concord can there be between Christ and Belial light and darkness Luther himselfe setts forth his conference with the Devill in these words Contigit me sub mediam noctem subito expergefieri Luth. Tom. 7. VVlte pridted anno 1558. ubi Satan mecum caepit ejusmodi Disputationem audi inquit Luthere Doctor perdocte c. That is It happened saith Luther upon a certaine tyme lib. de Eissa privata c. unct Sacerde fol. 228 that I was suddainly awaked about midnight then Sathan beganne this Disputation with mee saying Harken right learned Doctor Luther Nosti te quindecim annis Caelebrasse Missas privatas penè quotidie c. Thou knowest thou hast celebrated privat Mass for the space of fifteen years almost every day what if such Masses were horrible Idolatrie What if Christ his body and blood were not present there but that thou only didst a dor◠Bread and Wine Wherunto I answered saith Luther that I was an anoynted Priest received Unction and Consecration from a Bishop and did all these things as from the Commaundement and Obedience of my Elders why then should I not consecrate There passed after other arguments of Sathan against the Mass and Luthers replyes and among others Luther said that hee celebrated Mass in the intention and faith of the Church and that the Church did rightly believe and think But saith Luther Sataen è contra fortius vehementius instans age prome vbi Scriptum est c. That is Sathan urging and replying more vehemently said goe toe shew mee where it is written that an ungodly and unbelieving man may consecrat in the faith and intention of the Church where hath God taught or commaunded this To which interogations and arguments of the Deuill Luther confessing that hee could not answer did yield in all points here touched by him except in only one which was against the real presence It is remarkable that the deuines of Hospinian in bis Histir Sacram part 2. printed Tiguri 1612. fol. 20. Wittenbargh publishing theire reasons of abrogating the Mass delivered the very same reasons and arguments that the Deuill brought against the Mass in his conference with Luther and among the rest this argument Confugiebatis ad Mariam Sanctos illi erant mediatores inter vos Christum sic erepta est gloria Christo That is You rann to Mary and the Saints these were the mediators between you and Christ and soe glory and honour is taken away from Christ Here you see gentle reader that Luther yielding to the Deuills reasons and arguments abollished the Mass and that the Wittenberg Devines have made use of these arguments made by Satan and that Luther himselfe afterwards us'd the same arguments against the Catholicks And as Mr. Walsingham says in his search into matters of Religion that the same Articles are now held in England namely against the Masse against the Ordination and Consecration of Priestes against the Real Presence against Privat Receiving and Communicating about the Faith of the Church about honouring and invocation of our Lady and other Saints And what is yet more maruelous to mee here is that the Deuill alleadged such arguments against Papists Religion in favour of Protestants as though hee had loved the Protestant Religion and hated that of the Catholiks which they would say is a good signe that the Catholick Religion is the truth And realy the Catholicks in all reason ought to think soe Now let any man think with himselfe of what spiritt a man soe conversant with the Diuill was who says Diabolus frequentius propius mihi condormit Incollo Mensal Germ. Edit fol. 281 quam mea Catharina That is That the Deuill doth sleepe with mee offtener and nearer unto mee then my owne Catharin that is to say my owne wife Catharin Boren or could write any thing of true Religion and Piety and how dangerous a point it were for a man to rely much upon him that was soe beset with contrary Spiritts and Deuills For as the Spirit of Christ can not but perswade good things and true Doctrin Soe cannot the Spirit of the Devill but perswade bad things and fals Doctrine either openly or covertly for it is the Devills function and profession to deceive all men and lead them to damnation The Matters of Luthers conference with the Deuill faling out to bee odious and shamfull sundry excuses are Cherke in his reply to the Censur printed 1581. Fulke in his treaeice against the desence os the Censure printed by Thomas Thomas p. 234. Lavat in his Hist Sacra printed Tiguri 1553. sol 24. pretended in answer therunto Mr. Charke and Mr. Fulke doe answer that by Luthers foresaid discourse of his Disputation had with the Devill is meant only a spirituall fight in minde and noe bodily conference Is it possible two Doctors of Divinity in the English Church would give soe weake an excuse did not Lavather himselfe confess it to have beene an apparition Luther being awak't did not Luther himselfe
Scriptures wherin those Miracles are found as for Church Miracles they seem to make noe more account of them then of fables or of ridiculous things but holy men and those that feare God doe much esteem them by Church Miracles I first understand such as the most antient fathers have left upon record never questioned never call'd into doubt by any 2. I understand by Church Miracles such as in latter ages have been aproved by the Sea Apostolique chiefly at the Canonization of Saints wherof wittnesses have been produced upon oath and all Imaginable sinserity or severity rather used to avoyd heresies and to make truth openly knowne Wee Catholicks distinguish between the received Miracles of the Church and those which particular men relate wherof some are only probable others Dubious others false the Protestants doth not distinguish them but make all fish that coms to Nett The Catholicks alsoe distinguish the Miracles of Christ and other Miracles those of Christ are immediatly wrought by God and the other by Gods servants but In Nomine virtute Dei soe that Christ is the Magnus Thaumaturgus quia sine illo nihil possumus facere when one baptizeth Saint Augustin doth affirme that Christ doth Baptize with him even soe wee say when any of Gods servants workes a wonder Christ works that Miracle with him and consequently all the Miracles of the Saints are Christs Miracles If Sall and other Protestants shall deny Gods servants to have received from Christ the power of working Miracles I say Sall and his Companions in this doe not beleeve the Prophesie of Christ saying expresly Amen Amen I say unto you hee Ioan. cap. 14. that beleeves in mee the works that I doe hee alsoe shall doe and greater works then these shall hee doe These are Christes owne words who cannot deceive or be deceived For a more exact notice of the nature of Miracles and how they are differenced I remitt my reader to an excellent Treatise printed at Antwerp anno 1674. Thus intitled The Infallibility of the Catholick Church and her miracles Now that Miracles are not Monstrous as Sall prophanely speaks but Glorious and the true seals and Characters of the true Religion and Church the ensuing Chapter will declare XXI CHAPTER Of undeniable Miracles proving the Faith and Sanctity of the true Church Mi ∣ racle 1 VVHen the people of Israel were most devided in matter of Religion and very many of them bended theire knees to Baal the Prophet Elias said to them in zeale and Anger How long halt you of two sides if Lib. 3. cap. 18. our Lord be God follow him if Baal follow him And the people did not answer him aword Such a zealous postulation is necessary to those that are neither hott nor cold in Religion but luke-warme such as the Angells themselves detest Apocall Cap. 3. then the Prophet made a motion to them of clearing the truth in point of Religion between him and the Priests of Baal by that famous undoubted Miracle of burning an Ox upon the Alter without kindling fyre under this way was well approved of by the people and they all answering said a very good proposition Gods Prophet was but one and alone in this conflict and the Prophets of Baal then present 450. The reason wherfore the people willingly condescended to the Prophets proposition was that in common sence they judged that God would not permitt a falshood to be confirmed by Miracle in soe publique a tryall where the veracity of God was soe particularly concerned on the other side the Prophets of Baal durst not refuse soe faire an ofter as Elias made in the presence of all the people fearing they would fall from them and the Worship of Baal their God What end say you had this faire Tryall who had the Victory who but Elias the true servant and Prophet of God The Priestes of Baal began to pray and cry upon Baal theire God with great fervour and many Ceremonyes they cryed till noon-day the tyme the Sacrifice should be burnt but their God Baal sent them noe fyre Then Elias after gering the foolish prayres and exclamations of those 450. Prophane Priestes of the Idol Baal began to pray to the living God in this kind Lord God of Abraham and Isaac and Israel shew this day that thou art the God of Israel and I thy servant and that according to thy Commaundement I have done all these things Heare mee Lord heare mee that these people may learne that thou art our Lord God and that thou hast converted theire hart againe And the fire of our Lord fell and devoured the Holacaust and the wood and the stones licking alsoe the dust and the Water that was in the Water gutter Which when all the People had seen they fell on theire face and said Our Lord hee is God our Lord hee is God Sall two things you may here observe the first that the people of Israel seeing the Miracle of the fyre coming from heaven detested Baal and adored God crying out Our Lord hee is God our Lord hee is God Secondly That the Devills power was here restrained and soe chained that hee was not able to help those Priestes of Baal demaunding fyre from him to burne the Holocaust and soe it is still when Miracles are attempted for the Tryall of truth then only truth will be testifyed and Sathan confounded having noe power to the contrary which is according to that of Saint Mark Our Lord working with Mark cap. 16. all and confirming the Doctrin with signes following And why should not I in this place in the name of the Catholick Church make such an offer to Sall and all his Protestants in England Ireland and Scotland as Elias made to the Priestes of Baal I hope they will be asham'd to refuse it for that were to confess that the Roman Doctrin is true and theirs false The Roman Church the true Church and the Protestants the false Sall let us not delude the people with School subtilitys or obscure Texts of Scripture If the Church of England or Scotland or any other reformed one be the true Church and its Doctrin the true Doctrin let that be try'd by Miracles I shall try ours of Rome by that Test I challenge then all the Bishops and Ministers of the Church of England and all those of the Reformation or all the Protestants of the World to work or mention any one Miracle ever yet wrought by any Protestant to confirme any one point of Doctrin or Religion wherin they differ from the Roman Catholick Gentlemen summon your Synods search into all Historyes Prophane and Sacred set your heads to gether and produce at least some probable testimony of as much as one Miracle to grace your Reformations Mi ∣ racle 2 When the same Prophet Elias raised from death to life the child of the Widow of Sareptha of the Sidonians and delivered him to his Mother and Lib. 3. Regum cap. 1â—8 said to her behold
Faith only is sufficient without all Satisfaction and all other works of Pennance Wee have expressly That every man shall be saved according Apoc. cap. 20. to his works You have noe where That men shall be judg'd only according to theire Faith Wee have expressly That it is a holy Cogitation to Prayer for the Dead 2 Mach. cap. 12. Sacrifice for the Dâ—ad 2 Mach. cap. 12. Voluntary Corporall affliction Daniell cap. 10. Almes Tobias cap. 12. Prayer of Saints for those on Earth 2 Mach. cap. 14. pray for the Dead You have noe where It is Superstition or unlawfull to doe the same Wee have an express example Of an holy man that offered Sacrifice for the Dead You have noe example of any good man that ever reprehended it Wee have expressly That the Affliction which Daniell us'd upon his Body was acceptable in the sight of God You have noe where That such voluntary Corporall afflictions are in vaine Wee have expressly That an Angell did present Tobias his good works and Almes-deeds before God You have noe where that Angells cannot or doe not the same Wee read expressly That Ieremias the Prophet after hee was dead pray'd for the People of Israell You have noe where the contrary to this in express Scripture I leave many places more that I might relate but these are enough to prove that express Scriptures are for us and not for you nor can you shew that wee are driven to deny any one book of the byble or to gloss upon plaine places of Scriptures as you are forced to doe I pray you Sall consider well these things for they touch narrowly your new Religion Further-more I dare give you this Challenge that whereas there have been soe many hundred Heresies for the space of one thousand sixhundred and seventy odd years in the Christian Church condemned and Anathematized by her and her Bishops if it can bee shew'd that the Roman Catholicks doe agree or participate in any one point truly and sincerly that was Iudged for an Heresy in old tyme and that the Roman Catholicks doe hold it in that sence and meaning wherin it was condemned that then wee will yield that our Religion is false and our Church noe true Church But on the other side wee Catholicks offer to shew clearly that you Protestants doe hold divers old and evident Heresyes that were condemned openly for Heresyes by the ancient Catholick Church and in the self-same sence and meaning wherin they were condemned as is evident in the Heresyes of Aerius against Fasting days commaunded by the Church and Prayer for the dead as alsoe of the Heretick Vigilantius that denyed Saints to Old heresys held by Protestants be prayd unto and theire Reliques to be honoured of the Heretick Iovinian that compared Matrimony with Virginity and other like for which wee aleage Epiph. Haeres 75. Hier. cont Vigilantium cont Iovin Aug. lib. de Haeresibus Heres 50. defence pag. 15. Doct. Fulke against Bristowes Motius pag. 54. the cleare testimonys of Saint Epiphanius Saint Hierome and Saint Augustin and the matter is soe cleare that Doctor Fulk his words are brought in against Doctor Bristo's motives saying that Epiphanius and Augustin were deceived in recording those for Heresyes which are not And that Ierome rather rayleth then reasoneth and that Vigilantius was a good man and his opinion sound Sall you see Mr. Fulk a grave Doctor in your Church drawne to that extremity in this point that hee is forced to Iudge Epiphanius and Augustin two grave and ancient Doctors and Saints alsoe to have beene deceived and Saint Ierom to have rather railed then reasoned and infine to say that Vigilantius a pestiferious condemned Heretick was a good man and his opinion sound Good Doctor Fulk you sore to high when you dare judge Doctors pillars of Gods Church to haue been deceiued can not wee say to you Fulk Quis te constituit iudicem Upon those eminent Doctors Sall this ought to trouble you in your new Religion that one of the graue Rabbins of your Church hath showd himselfs soe foolish and impious as to preferre Vigillantius a Notorious Heretick's Opinion to the Iudgment of three soe renowned Fathers in a matter concerning faith Speake my Frindâ—â—â— speak truth and shame the Devill is not this an intollerable presumption in your Fulk an obscure man not knowne out of the Iland of Brittain Sall I pray put these things together 1. That hee that houldeth any one Heresie can not be saued soe teacheth Scripture A man that is an Heretick after Ad Titum Cap. 3. the first and second Admonition auoyd knowing that hee that is such an one is subverted and sinneth being condemned by his owne Iudgment 2. It is confessed by both parts that only a true Roman Catholick can be saued as was declar'd aboue in pag. 40. 41. 42. and 43. as Doctor King Bishop of London proves out of your owne learned men and writers and cleare it is that hee that holdeth any Heresie cannot be a true Roman Catholick for that the Names and Natures of the things are repugnant and consequently if any Protestant of the English Church doth hold any one confessed Heresie hee cannot bee saued Now the cited Doctors have evidently showne and prou'd The now Church of England holdeth many Heresyes wherfore it cannot be the true Church and consequently those dying in that Church and Religion can not be sau'd Doctor Fulk saying those learned Fathers Epiphanius Augustin and Hierome were deceived and that Vigilantius the Hereticks Opinion was sound is a weak ground to rely upon in the present Doctrin and points of Faith and none but a madd man or in a fury of blinde zeal will give him creditt against those most holy and learned Fathers This is a high and dangerous point Sall you had need look well unto it The third Advertisment A dissention in Fundamentall points and Articles being between Protestants they must hold on another for Hereticks Ergò Sall if he mindes his Salvation will part from that Church IN the true Church the beleevers in all Countrys and places agree in all Articles of Faith as it is in the Roman Catholick Church and as it was in the Tyme of the Apostles as this Text signify's And the multitud of the beleevers Actor Cap. 4. Irinaeus c. 1. l. 1. had one hart and one Soule Saint Irinaeus excellently teacheth this Quam accepit Praedicationâ—m fidem Ecclesia diligenter custodit quasi unam domum inhabitans similiter credit quasi unam animam habens unum coâ— consonanter haec praedicat docet tradit quasi unum possidens cor That is The Church keeps diligently the Faith and preaching shee received as if the whole Church were dwelling in one House shee likewise beleeveth as if all the beleevers had but one Soule and one hart and shee preacheth and teacheth and delivereth all points of Faith as if all the beleevers had
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
Apostolicale will you heare these holy men speake in theire owne Cathechisme Albe it say they the substance of the Doctrine comprised Catebhisme VVest infine in the abridgment commonly called th' Apostles Creed be fully sett forth in each of the Cathechismes soe as there is noe necessity of incerting the Creed it selfe Yet it is here anexed not as though it were composed by the Apostles What new masters or rather Monsters are these What ungodly pestiferrous Doctrin is this to say and teach the Creed is a human Collection and not made by the Apostles this they declared as was said and after such Declaration they did not say it neither did they require it to be said any more of others as the custome was formerly at Babtising infants all this they did to put the Creed out of Estimation and use now this Innovation calling the Creed in question the beleevers therafter could be sure of nothing Thus the Presbyterians indeavered to dash th' Authority of the Cymbol the principall foundation of Religion O abomination of furious zealots that would change the Apostolicall Creed which was taught for such and soe beleeved and esteemed in all ages by the consent of all Christian Nations and said dayly by all the Servants of God young and old But against the Impiety of those men wee have the Authority and Testimony of all the ancient Fathers for the Credit and Estimation of the Creed Cardinall Barronius in the first tome of Baron Tom. 1. Annal. an 44. N. 15. seq his Annals doth shew by the Testimony of the holy and ancient Fathers that the Creed was composed by the holy Apostles a little before they were to part and goe into severall Countryes to preach the Ghospell unto the Gentils to the end there might bee a certaine short cleare rule of Faith in which they all agreed wherin they were to instruct all persons and by which as by a certaine badge all Christians might be knowne Be pleased now to heare the Fathers speak of the Symbol Saint Ambrose saith Let us beleeve the Symbol S. Amb. Serm. 18. Epist 81. of the Apostles which the Roman Church doth ever preserve and keepe inviolate Saint Hierom saith The Symbol of our Faith and hope which was delivered by th' Apostles is not written in Paper or Ink but in the fleshly Tables of the hart Saint Augustin speaks thus The comprehension Aug. Serm. 42. de trad and perfection of our Faith is the Creed It is simple saith hee short and full That its simplicity might serve the rudeness its shortness the Memory And its fullness the Instruction of the hearers Else where hee saith this is a Symboll brief in words but large in Misteryes for whatsoever is declared in the Scriptures or foretold by the Prophets c. is contained and briefly confessed in it To show the excellency of the Creed which is therfore to be often sayd Saint Augustin speaks thus Render Aug. homil fortitu your Symboll render it unto the Lord be not weary to rehearse it the repitition of it is good least forgetfullness creep one thee doe not say I sayd it yesternight I sayd it to day I say it every day I have it well Remember thy Faith Behold thy selfe let thy Creed be a mirrour unto the there see thy selfe if thou beleeve all that thou confessest thy selfe to beleeve and rejoyce dayly in thy Faith Let it be thy Riches the dayly apparell of thy Soule Doe you not cloath your selfe when you rise Soe by remembring thy Creed cloath thy Soule least per-adventure forgetfullness make it naked Saint Ambrose cales this the Seale of our Ambr. lib. 3. de Virgin Tom. 4. hart which wee ought dayly to review and the Watch-word of a Christian which should bee in a readiness in all dangers Wee have the Creed by an assured Tradition and Testimony of the Church which Saint Augustin holds of noe less certainty then the Scriptures as is signifyed by these words I would not have beleeved saith the Saint Aug. Cont. Epist fund Cap. 5. the Ghospell unless the Authority of the Catholick Church had moved mee c. And that Authority being once weakned neither can I beleeve the Ghospell Seeing these Presbiterians have abollished the Authority of the Crâ—ed saying it is not Apostolicall what in Gods-name have these Doctors given to the People in place of the Symboll The holy Covenant and as the Creed is denyed by these men to be Apostolicall soe is the Covenant cry'd up to be Divine for they call it Gods Covenant and the Confession of the Scottish Kirck This was truly a rare exchange to deny the Creed to be Apostolique and to cry up the Covenant to be devine To Rob us of a most ancient clear briefe positive sacred Confession of Faith made by the holy Apostles famous in all ages and Universally received throughout the whole world full of great Misteryes and divine Expressions and to give us in place of it a new long obscure negative Confession or rather noe Confession of Faith full of terrible oathes Execrations and Combinations devised by some few discontented heads and by cunning and force obtruded upon the Nation much suspected at the beginning to bee nothing but a meere pretence of Religion as it was notoriously known to be a humane Invention and as it 's now at length after all its disguises manifested for such unto the World It 's good fame hath not lasted long neither at home nor a broad It gott some footing in England by cunning and worldly interest but these soone failing it was quickly detected and rejected The Christian Mediator sayth to this purpose That the last Reformation Christ Mod. pag. 2. settled with soe solemne a Covenant and carryed on with soe furious a zeal is already by better lights discovered to be meerly humane and therfor deseruedly layd aside These are the words of the converted Presbyterian Sall I would now faine know what is your Iudgement of these kinde of Protestants perhaps you will say they are noe Protestants but Geneva the acknowledged school of English and Scottish Protestants will tell you that Presbiterians are the purest Protestants of all and for ought I could ever learne the Church of England held and holds them soe according to Doctor Whitakers manner of speaking Tell mee Sall have you ever seen any act of Parlament in England declaring that Presbiterians are not Protestants or any penal lawes enacted against them noe such thing though they differ as was said from the Episcopall or Royall Protestants in fundamentall points of Religion that of the order and dignity of Episcopacy which they hold to bee Anti-Christian and Tyranicall and noe way de Iure Divino The other of the kings supremacy in Spiritualibus which they flatly deny they alsoe differ from the Kings Protestants in abollishing the Lords prayer and the Hymne of Glorification to the B. Trinity and in denying the Greed to be Apostolicall
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
with the Roman Church as well in points of Faith as in the use of Rites Liturgy's and Sacraments yet for all this they have shaken of all Obedience to the Church of Rome and if this bee not a willfull formall Separation of theire part let any man judge And after all this they are soe bold and impudent as to say the Scisme Lyes of our part for having given them the Occasion of Separation but they doe not point out the time and errors they say crept into our Church Is not this a pleasant Jest first openly to Rebell and then without any other proofe but theire owne prooflesse word tacitly to suppose they had great Reason for theire Rebellion and to accuse soe vast a Society of ancient Christians as wee are and know not why to condemne us of Errors and know not wherfore and this before noe other Tribunall but themselves who were the Rebells This indeed savors soe strongly of sauciness and self-conceited pride that the very method held in the Condemnation makes all to look upon it as naught illegall and contemptible This kinde of Proceeding of Protestants makes it most evident that this actuall breach with Rome this Rupture this Rent this Rebellion this divorse from the ancient Church this formall Scisme let Protestants couer it with the smothest words they please is as cleare on theire side as the Sunne shining at noon-day like durt it lyes at theire doores and they will neuer be able to wype it away They say often and over and over that wee erred and gave them the Occasioâ— of Separation but prouing nothing nor shewing the cause wee have given of such Separation they say nothing doe they thinck theire Asserâ—â—on or saying that wee have erred can be proofâ— strong enough against us or any thing like a Satisfactory reason in this matter between us theire saying being noe received Principle Certainly the humour of Protestant Wâ—iters and Disputers is strange they chiefly abuse themselves in finding fault and carping at Catholick Religion whilst they speake least of that which most concerns them that is possitively to prove that Protestancy ought to bee owned as Christs true and Orthodox Religion this they wholy Wave and Protestants prove noâ— theire owne Religion the reason is because an â—mprobability cannot be proved For confirming what I say heare what the Author of PROTESTANCT WITHOVT PRINCIPLES c. speaks Pray you saith hee tell mee did you ever yet heare from a Protestant That Author pa. 430 431 any thing like a convincing Principle when hee goes about to prove two Sacraments and noe more or that Faith only Iustifyes without Charity or to bee brief that Protestancy ought to be valued of as the only Pure and Orthodox Religion of Christianity Noe these points they eyther pass over in silence or soe sleightly handle them that they seem afraid to meddle with such difficultyes what doe they therfore Theire whole straine is to finde fault This in the Papist Religion is not right that is not well proved a third thing pleaseth not here wee have a nouelty introduced there is a ceremony blamable c. then a Iere follows in handsom language and theire worke is done In the mean tyme the maine point in controversy which is to prove that Protestancy ought to be owned as a true and Orthodox Religion is noe more touched on then if it were not in being This same Author says else where I realy perceive a strange humor The Author pa. 320 321 in our Protestant writers You have theire Books t is true difficultys now and then hinted at words â—ultiply'd much talke in generall intricate discourses carryed in darkness and this to amuse a vulgar reader weak conjectures enough now drawne from this now from that Evidenced Authority Margents charged with Greek and Latin and they must bee thought learned Margents But after all you see the maine difficulty's waved you finde nothing proved nothing clearly reduced to any other owned Principle but theire owne proofless word and bare assertion in soe much as I am apt to beleeve if I think amiss God forgive mee all that Protestants ayme at in theire Polemicall writings is only to keep up talk in the world and Glory when they have the last word in a Controversy whether a prou'd word or noe it Imports not soe it may be proved they answer it Is it not a remarkable thing that Protestants notwithstanding they doe not nor cannot defend theire owne Religion and notwithstanding they are wilfull and wrongfull in their Separation from the Roman Church an open Scisme and notwithstanding a lawfull Succession in our Church from th' Apostles tymes and a quiet Possession of truth with it by Vertue of an immemoriall Tradition yet our Adversaryes the Protestants tell us the Obligation of proving lyes upon us of proving what for God-sake That our Possession is lawfull Quo Iure came they to question this they being Actors how come they to put the proofe upon us contrary to the Custome of all Benches of Justice contrary to that knowne Rule of the Law Actore nihil probante reus absoluitur If they would euer acknowledge any indifferent Iudge or umpier between us which they are neuer like to admitt of assuming to themselves the Office of Accuser wittness and Judge hee would compell them to the proofe wee are noe way bound therunto wee only stand upon our owne defence and garde wee only say OLIM POSSIDEO PRIOR POSSIDEO that irrefragable Rule of the Law is for us Qui prior est tempore Regula Iuris 24. in sexto prior est Iâ—re Ratio huius regulae est quod jus acquisitum alteri inuito auferri non potest That is The reason of that rule is that reason acquired to any one cannot bee taken from him against his will Wee haue been aboue a thousand and more yeares in possession before the world heard any thing of Luther and his knott of scismaticall companions are not wee then Priores tempore but they will perhaps tell us they have prescrib'd against us by holding our Churches Benefices and all power and Iuridiction in England for a hundred years and more to this wee reply that violence gives noe ground to Prescription wee alleage that undeniable rule of the law Possessor male fidei Regula Iuris 2 in sextâ— ullo tempore non Prescribit that is a possessor of evill Faith or conscience can never prescribe mala fides here is mala Conscientia and doth cutt of quite all title they can make to Prescription It is manifest to the world all they have of ours they have against Conscience and soe theire crime in holding that by force which by Iustice is ours is the more grivous and the longer they detayn them the greater is theire sinn Cum tanto sint graviora peccata as the Text of the Law says quanto diutius infaelicem animam detinent alligatam Wee Catholicks I repeate it
may not returne voyd Let not deare Sall all my paines and the expressions of my good affection bee lost by an obduration in you look to it my frind while there is tyme of Consideration having noe less at stake then an Eternity of Salvation and Glory or of Flames and Damnation if after all my ernest requests and harty Prayers you will not think of Returning to Hierusalem but willfully stay in Babilon I can but say with a lamenting Soule Perditio tua exâ—te Israâ—l denying to joyne your will with Gods Grace Peribis in Aeternum For Saint Augustin tells you Qui creavit te sine te non salvabit tâ— sine te creaâ—it nescientem salvabit volentem Hee that has created thee with out thee will not save thee with out thee hee created thee with out thy knowledge but will save thee with thy will One word more and then adue untill wee shall appeare before the great Iudge of all at the last day in old English dooms-day what word say you This only that I conjure you by all that is holy and pretious on earth and in heaven I conjure you I say in the name and in the behalfe of the Almighty that your great and only care in this life bee when the Angell of God shall come to kill the Aegyptians by Exod. cap. 112. night darke night of theire Iniquityes that lie finde in thy house the marke of Pardon the Bloud of the lamb Iesus sprinkled on the Postes of the Doore of thy Soule which cannot be unless you are then found a true professor of the Holy Roman Cathoclick Apostolick Faith without this marke the Angell will destroy you with th' Aegyptians muse deeply on this Important point and ever think with feare and teares to what eternity the last moment of life shall deliver thy soule O praetiosum Momentum ô Aeternitas ô Momentum a quo pendet Aeternitas ô Deare Iesus redeemer of the world have mercy on Sall that hath a bandoned verity and Santity and bring him home againe and have mercy on mee poore sinner now praying for him Amen Fugam scelestam pudendam Andreae Sall ex castris Israël ad papiliones Phylisthijm palam justè redargutam Deo Auspice finivimus 12. die Martii Anno 1675. divo Gregorio P. M Sanctae Ecclesiae Doctori Sacro omnia quae Scripsimus indubitato Sanctae Matris Ecclesiae Oraculo submittentes Ut Scripta omnibus prosint summopere cupimus Catholicis ad fidem constanter servandam Heterodoxis ad eam faeliciter Amplectendam Ad Majorem D. O. M. Gloriam THE TABLE Of the Chapters and Advertisments contayned in this Book are as followeth SAll's Recantation The Author to the Reader I. Chap. A Distribution of the contents of this worke in 8. principall points pag. 1 1. VVhat drew Sall out of Gods House 2. VVhat guide led him the way 3. Having forsaken the Catholick Religion what Religion is hee become of 4. VVho are the Doctors hee hath parted with and who they hee hath now embraced 5. VVhat Company hath hee forsaken and who are they hee sticks unto 6. A discussion upon some principall parts of the Recantation 7. Certaine Advertisments to said Sall. 8. The Authors harty Exhortation unto him for his speedy returning to his Mother the Roman Catholick Church II. Chap. VVhat drew Sall out of Gods House pag. 8 The Tytle of Mr. VVhites Booke Schismatis Anglicani Redurgutio c. pag. 13 III. Chap. VVhat guide led Sall out of the House of God pag. 16 IV. Chap. Of what Religion is Sall become having forsaken the Catholick Religion pag. 25 V. Chap. Answer to the fourth Quaere pag. 46 VI. Chap. Of the Doctrin and manners of Luther and some other principall Hereticks pag. 79 VII Chap. Of Luthers Doctrin pag. 84 VIII Chap. Of Luthers Pride and contempt of the Fathers and belying them pag. 98 IX Chap. Of Luthers Incontinency pag. 106 X. VVhat frutes followed Luthers Doctrin and Reformation pag. 116 XI Chap. Of Calvins Doctrin his Calumnyes against Catholicks and of his life and Conversation pag. 123 Certaine Calumnyes of Calvin against the Fathers and other Catholicks pag. 138 Of Calvins Life and Conversation pag. 141 XII Of Beza's Doctrin and Conversation pag. 141 XIII Chap. A Brief Relation of the manners and Conversation of others of the Protestant Religion and pretended Reformers of the Church whose names are as followeth pag. 159 Of Zwinglius pag. 159 Phillip Melankton pag. 161 Jacobus Andreas otherwise named Smedelinus pag. 162 Carolostadius pag. 163 John Knox. pag. 164 Oecolumpadius pag. 166 Christopher Goodman pa. 167 XIV Chap. A Narration of the English Religion and Reformers in King Edward the 6'th Raigne pag. 169 VVho the Contrivers of the XXXIX Articles and first reformers of Protestant Religion pag. 172 XV. Chap. Sall if hee mindes his Salvation should not stay in a Church wherin Murtherers Traytors Hereticks Theeves Negromansers and other Mallefactors are canonized for Saints pag. 186 XVI Chap. The fift Quaere what Company hath Sall forsaken and who are they hee now sticks unto pag. 218 Hereticks in the Law of Nature pag. 222 Hereticks in the written Law pag. 224 Hereticks in the Evangelicall Law pag. 225 XVII Chap. A Discussion of some parts of Sall's Recantation pag. 231 XVIII Chap. The Doctrin of Transubstantiation defended against Sall a new Protestant p. 240 XIX Chap. The Ruthenian and Greek Church and the Armenians hold the same in the Article of Transubstantiation as the Roman Catholicks doe pag. 263 Testimonium seu professio quorundam Articulorum apud Nationem Surianam pag. 267 Ita nos Testamur die 29. Februarii Anno 1668. pag. 269 The Greek and Ruthenians Church Armenians and others agree in more points of Religion with the Romans then with the Protestants of the English Church pag. 271 XX. Chap. Miracles are true and cleare marks of a true Religion and the power of working them hath been given to the true Church and remains therin pag. 275 XXI Chap. Of undeniable Miracles proving the Faith and Sanctity of the true Church pag. 284 XXII Chap. Six Miracles confirming the Doctrin of the Catholick Church touching Transubstantiation and the Adoration in the Sacrament pag. 294 Saint Bernards Miracles pa. 298 Two other excellent Miracles of S. Bernard the one in Millane the other in Aquitaine pag. 301 XXIII Chap. Certaine Advertisments to said Sall first Hereticks are knowne by certaine Marks pag. 310 Le Tombeau des Heretiques pag. 312 The second Advertisment Cleare places of Scripture in many points controverted make for the Catholicks pag. 320 The third Advertisments A dissention in fundamentall points and Articles being betvveen Protestants they must hold one another for Hereticks Ergò Sall if hee mindes his Salvation vvill part from that Church pag. 329 The 4'th Advertisment Learned Protestants of the Church of England doe confess that English and Irish Pagans venerable Beda called them Slaves of Idols vvere converted to Christian Fáith by men sent from the Popes of Rome holy men that vvrought Miracles in those Conversions pag. 364 The fift Advertisment â— offer here certaine learned Catholick Anthors to be perused by Sall likely they came not all of them in his vvay pag. 381 The 6'th Advertisment Three vveighty points offered to be considered by Sall. pag. 388 The 7'th and last Advertisment Olim Possideo Prior Possideo The Roman Catholicks strong defence against the claime of all kind of Hereticks and theire Attempts pag. 397 XXIV Chap. Containing a firvent Exhortation to straying Sall for a tymly returning to his Holy Mother the Roman Catholick Church that there may be joy in heaven upon a sinner doeing Pennance pag. 416 FINIS ERRATA Pag. Lin. Faults Corrected 3 15 the thee 11 18 are are 25 14 pestiperous pestiferous 35 10 nequo neque 35 14 quam cum 35 18 Iesus Iesu 38 23 motius motives 39 8 Latanys Letanyes 40 21 motius motives 48 10 vertute virtute 48 12 vetteris veteris 66  commoderit commederit 78 19 si se 105 21 dispilefull dispitefull 105 24 care are 109 1 usith vvith 124 11 compaesant composant 125 21 nonquid nunquid 130 22 origenalâ— originalâ— 131 1 hier here 132 25 the thee 160 18 hierof hereof 160 22 Sangunem Sanguinem 166 2 malum mulum 178 14 ane and 180 22 vvicked vvicked 180 23 marters matters 191 14 prosteritas posteritas 197 24 sith fift 196 11 leage liege 202 20 vvare vvere 204 17 saire faire 228 6 inquivamenta inquinamentae 232 1 mought might 234 10 altquid aliquid 237 25 inteligimus intelligemus 239 2 intellestu intellectu 252 14 hodte hodie 268 5 nostri nostrae 273 2 Armneians Armenians 275 4 ttue true 296 18 Emperoor Emperour 316 8 beld held 347 20 contrary contrary 361 19 declated declared 371 4 Magdeburgenfes Magdeburgenses 371 15 felfe selfe 380 16 vvife vvise 394 3 patted parted 407 21 Keligion Religion