thing to be examined by you to know the Author matters nothing I desire not that Athistâ—â— read my writings such as 〈◊〉 not in God can make no 〈◊〉 fit of Godly things for my part I make more Esteem of a Pagan that adores stocks anâ— stones thinking there is a Deit â— in them then of Aâ—hises Neâ—ther is it my ayme thaâ— Maho metans or Jewes read this worke the first not believing Christ to be the Sonn of God though they hold him to be a holy Prophet and borne of a Virgin the other believe not the Mesias is yet come whose Fathers Crucify'd him when hee was borne and came among them and made Evident by wonders and miracles that hee was the true Sonne of God and the now living Jewes as blinde and obstinate as theire Fathers tred theire stepps spitting on the Crucifix and whipping it in theire Chambers and stobbing with poyniards the H. Sacrament with horrour and extream Malice wherof there are Many Authentique Histories My wish is this Book be only read by Roman Catholicks and by Protestants the first will likely be well satisfyed with this my endevours and from the protestant reader I only pray that hee will be pleased with atention and without prejudging to read all and after to speak with God alone about the state of his owne Soule and what Religion hee will Chuse for his eternall salvation The argument I doe not handle Scholastically conceiving not that the better way to haue my sence rightly understood I am for the way of fact declareing ingeniously what happen'd in England upon the comming in of both Religions what kinde of men were instrumentall in bringing them in what theire manners vertues or vices who of them were of Sanctity and who not who of them wrought Miracles which are Evident signes of true Religion which was brought into all Kingdoms Countrys and Provinces by Sanctity and Miracles I deny what Sall falling from his faith who gave me the occasion of writing afirms to witt That the Roman Catholick Religion is repugnant to humaine reason It were to make Religion fabulous and foolish to say it is contrary to wisdome and reason for what can be oppositt to wisdome and reason but folly and fables As Scripture by which soly many Protestants will haue Religion try'd excluding tradition even Apostolicall it selfe though it be Verbum Dei non Scriptum is the Word of God supernaturall written in paper with the hands of his holy scribes by Revelation so is Reason Gods naturall Word and Gods truth written by his owne hand in our soules Signatum est super nos Lumen vultus tui Domine Doth not all this prove a great agreableness between Religion and reason whereby is clearly evinced that Religion is not repugnant to humaine Reason Haue not Pagan Philosophers even by the light of reason without any other teaching perceiued in many things what is honest and what dishonest what just and what uniust what vertue what vice this is that light in mans soule which S. Basill calls Iudicium quoddam naturale per Bas homilia aâ—â— populum quod ab iniquis bona facile discerniâ—us And S. Augustin accounted soe much of reason that hee said Recta ratio vertus est And S. Aug. de util Credendi Cap. 12. if Caluins Authority were worth any thing he says Semen Religionis est in mente humana But I pray you heare S. Paul telling you the Philosophers were unexcusable for not hauing made the right use they could and should haue made of the knowledg they had of Cod by the light of reason Because saith Ad Rom. Cap. 1. hee whereas they knew God they haue not glorify'd him as God or given thanks but are become vaine in theire cogitation and theire foolish hart hath bin darckned How have these Philosophers knowne God not by faith but by the light of reason and knowing him soe they should have as the Apostle teaches glorify'd him as God I shew in this Book the number of Catholick Arch-Bishops that sate upon the Chaire of Canterbury to haue bin sixty one many of these haue bin nobly borne and many of them very learned and vertuous twelve haue bin canonized saints Your number of Protestant Arch-Bishops have not as I think bin aboue six as Parker VVhitgift Grindal Branckfort Abots Laud and Sheldon all of them lowly born and as wee heare meanly Learned of theire vertues wee heard Little And could those few and less learned and vertuous know more of Gods verity and holy will then soe many Eminent Catholick Arch-Bishops what in Gods name would make any man think soe You had fifty two Catholick Monarchs of England Kings and Queens I speake nothing here of seventy small Kings when England was devided into seven Kingdoms many of these haue bin of the Gallantest Princes in Christendome as Egbert that first reduced England to a Monarchy Ina Edgar Canut William the conquerour Henry the second Edward the third Henry the fifth and Henry the seventh many of them vertuous and Godly Princes and som of them acknowledged for Saints by all the Church of God the Protestants have had but five in all the first a Child of nine yeâ—ars Edward the sixth the second a Woeman Queen Elisabeth a Cruell a woeman who put to death Queen Mary of Scotland the present Kings great Grandmother which was an open Murther and soe Esteemed by all the world as alsoe in the tyme of her raigne 200. Priests and Religious men soly for theire Religion A woeman druncken Apâ—c Cap. 17. of the blood of Saints and of the blood of the martyrs of Iesus A woeman fitter for Brauery then devotion thee other three King James a lerrned and wise Prince his Sonne Charles a sober and good King the last our present Souveraigne King Charles the second of him let those speak that shall survive him But certain it is Protestant Historians will not preferr those Protestant Princes in vertue valor glorious atempts and magnificence to the Catholick Princes To speak of both Religions Catholick and Prorestant and which of them is safest for salvation I offer you here a remarkable reflexion and consideration as thus Ask of the Mahometan the Jew and of the Scismatick Christians as the Ruthenians Armenians and all of the Greeck Church yea and of the Lutherans and Calvinists that disagree among themselves which is the best and safest Religion they will all say after their owne the Roman is the safest which is an Evident Jugment that the Roman is the fafest of all much like that the grave Judges gave for the Lacedemonians when all the Provinces of Greece claimed for the Palm and praise in the glorious victory they obtained against the Persians Those excellent Judges before whome the cause was brought demanded of every one of them whome they thought to have deserued best after themselues and all answering that the Lacedemonians the wise Iudges gave sentence that indeed the Lacedemonians had
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
fellow in one of the Oxford Colledges it is one of the rarest and most learned Books ever saw light of that kinde the argument of the worke is by way of Paralel to compare the Religion of a Calvinist and that of a Turke This man Reading the sleights Shufflings Lyes Falsifications and corruptions of Mr. Iewell pretended Bishop of Salsbury one of the falsest men that ever set pen to Paper forsook the Protestant Religion saying it could not bee a sauing and true Religion that used Falsifications and sleights for a support of keeping it up hee went in the yeare of Iubily to Rome and submitted himselfe with his writings and works to the Iudges of th'Inquisition who received with all joy soe pretious a man Father Persons the Iesuit accompanied him came afterward to France there lived a holy life and there dyed a happy Death 4 ' th Author THe Legacy of Doctor King Bishop of London or his Motives for his change of Religion written by himselfe and delivered over to a Frind in his lifetyme A most rationall moving piece printed Anno 1622. 5 ' th Author THree Conversions of England penn'd by the very vertuous Father Persons one of the best works ever was set out in English All in this Book is strong here you will finde Iewell and Fox two pillars of the English Church tottering and cast downe and bruesed like a Dagon Both are evidently convinced to have beene the most infamous Lyers ' Shuflers and Falsificators that ever lived of the English Nation or I think of any other 6 ' th Author A Search made into Matters of Religion by Francis Walsingam Deakon of the Protestant Church before his change to Catholick Religion a Book full of prudent Observations printed Permissu Superiorum Anno 1609. 7 ' th Author REdargutio Scismatis Anglicani ' Authore Alexandro White a Confutation of the XXXIX Articles of the Confession of England See above pag. 13. 14. 15. Printed at Lovain Anno 1661. 8 ' th Author PRotestancy without principles or Sectaryes unhappy fall from infallibility to Fancy layd forth in foure Discourses by E. W. printed at Antwerp by Michael Cnobbaert 1668. This Author shewes playnly to the Eye Protestant Religion sinking downe for want of Principles as a House layd upon a very weak Foundation t is one of the most learned pieces of this kind and convincing that I ever handled There is another Book of the same Author intiteled The Infalibility of the Roman Catholick Church and her Miracles defended against Doctor Stillingfleets Cavills c. printed at Antwerp 1674. An excellent worke the Preface therof is a Pearl Sall I pray you read with Attention these two Books if you are able you have some kind of Obligation to answer the last having denyed Infallibility to the Roman Catholick Church I think you will finde this E. W. hath read as much as you have done if not som-what more and that hee is a subtile School-man I have reason to know what mettle is in the man and partly what in you 9 ' th Author A Book that lately came out stiled a Treatice of Religion and Goverment the Argument which is learnedly handled whether Protestancy bee less dangerous to the soule or more advantagious to the state then the Roman Catholick Religion The conclusion that Piety and Policy are mistaken in Promoting Protestancy and Persecuting Popery by penall and Sanguinary statutes This man gives a perfect Anatomy of the English Church shewes clearly to the eye the Falsifications Iuglings Corruptions Shuflings absurd lyes and artifices of Protestant writers and Doctors Hee expounds briefly and soundly the XXXIX Articles of your English Creed and Confession and declares them to bee Pernitious Finally hee doth as it were demonstrat the Church of England to be without Sacraments Priest and Sacrifice and consequently noe Church and where there is noe Church there is noe true Religion This Book is not Easily had but I am ready to furnish you with one you will finde I assure you the discourse learned and worth your reading Sixt Advertisment 3. Weighty Points offered to be considered by Sall. MOre then twenty years agoe I lighted upon a Book written by a learned Protestant in the days of the Usurper caled the Christian Moderator wherin hee shew'd a great kindness and tenderness of hart toward us Catholicks then much afflicted hee spake much good of us and said wee were a People of a tender Conscience shy in taking oathes but Religious Observers of them once taken hee maintained our Religion was not inconsistent with Obedience to the Prince and Magistrate and that the farr greater part of us were commendable in our manners and Conversation and honest in our dealings hee wyp't away an envious Callumny objected to us to wit that wee held as a constant Doctrin in our Schooles and Practises in our Proceedings Fidem non esse servandam Hereticis which hee shew'd to bee most false out of Catholick Authors especially out of Paulus Layman a Iesuit Hee likewise indeavoured to persuade by good Arguments that Persecution of Religion was not lawfull nor could be warranted by the Law of God Law of Nature nor the ancient Lawes of the Land Among many good things this Author said I took speciall Notice of three remarkable Points which I will express the best I can in my owne words having not his Book at hand Primum Punctum HEe said it was observed that Roman Catholicks who turnd Protestants commonly became worse liuers then before great libertins dissolute in theire manners and careless of Salvation especially Priests and Religious men who breaking theire Vowes took Wives and wenshes and ever after lived in Sensuality and Sinn without all shame and feare of God giving Scandall to all kinde of men and that many of them came to an Obduration of hart and dy'd in Dispaire I will give you here a true and lamentable Narration of two fearfull Examples in this kind of two Apostata's Priests that marryed and had Children whome I knew very well One of them having studyed in the University of Salamaâ—â—a was made Priest in Spaine had a rich Benefice in those parts I liu'd in but was borne in the Province of Sall hee was sufficiently learned and audatious in the highest degree and had sometymes preacht before the State in Dubblin as latly Sall hath done In his Conversation hee was a meer Publican and most vaine lying vapering insolent debaust and Drunkenest Companion that was knowne in those parts As soon as the Rebellion began in England hee bid a Deiu to his Loyalty went to England and stuck to those then in Rebellion thinking therby to make a great Fortune came over with Crumwell and was a meer scourge and plague to the Catholick Clergy bringing Souldiers and wicked men to the Houses of all the Priests hee knew Infine hee dyed of the plague in a Ditch deserted of all of both Religions crying as they say for a Priest but found none The
deserued best of al the praise and glory of all in that victory In the same kindeâ— and for the same reason the Romish Religion preferr'd by all after themselves before all others is realy to be preferred to all as the best and safest I will here make an end requesting you my protestant Reader to lay aside passion and read the contents of this little worke Sall's confutation with as great diligence as you can for your owne good if you are a Zealous Protestant you will doe soe for of those I found many so great frinds of truth as they would change theire owne Religion if they were once perswaded it were not true and some of them I haue known that after diligent searching out for truth in Religion and finding it where it was to be found in the Roman Catholick Church Imbraced our Religion and after all theire life tyme bestow'd sincerly all paynes and care for the Conversion of theire once Bretheren in Protestanisme I neuer esteemed or loved men cold in theire owne Religion some I haue knowne of that kinde Catholicks and Protestants who tuned theire faith to the tymes and wordly respects I haue bine aquainted with som zealous learned Protestants and good morall men with those I willingly conferr'd and haue been deare to some of them One there was a Protestant Arch-Deacon of the Dioces I liu'd in hee had alsoe a temporall estate and was Rector or parson of a great Parish of som thousands of soules wherin I had care of the Catholick soules of all those hee had but a few to looke unto scarce a dozen besides his owne family the sharing between us was that hee had the flees and I the flock and soe farr wee were from Enuying one another that wee joy'd in any thing that happend well to each other hee was one of the best morall men I haue ever knowne a milde courteous and mercifull person It was my good luck and truly agreat pleasure to haue found an occasion of doing a good and great service to one of his Infants after his death in the first yeare of the warrs which I did God is my wittnes with all harty willingness and I haue bin informed that the Mother then at Dubblin a wel bred Creature hearing of my kindness to her Child said that worthy Churchman and my husband haue much loved one another and hee hath shew'd his affection by effect to the Child of the deceased I pray God I may not dye before finding an occasion of serving that frindly man or some one of his Relations I should be glad this little worke of myne might fall into the hands of such Protestants as my deare frind was However it happens I haue this satisfaction that my mynd is to serve all men of what Religion soeuer in the way of salvation and even soe courteous Reader Commending you to the protection of the Allmighty I remaine sincerly your humble servant in Christ Iesus N. N. The Iudgments and Approbations of a venerable and learned Prelate three Professors of Divinity and a Licentiat and Bachelor of the same Faculty given of the Book intitled The Dolefull Fall of Andrew Sall c. in their letters written to the Author therof Ad auctorem qui deploratissimum Saalis Jesuitae lapsum in Haeresim reparare voluit ABsorptum me ac pane in tua sanpuinolentae Iphigeniae vulneribus consepultum gravissimus deploratissimusque illius perditissimi Saalu è Triumphali Societalie Iesu curru lapsus excepit è que meiâ— maeroribuâ— in suir apuit admirationem unâ—le tam praecipiti miserrimi viri casuÌ„i statim indâ—â—m mutilatumque mente animo esse continuo judicavi Habet tamen infaelidissimus ille homuncio quo a lapsu erigatur sanetur mentique readatur medicam modo tuam bâ—â—mum misericordissime pati manum propinatumque a te singularis medicaminis poculum dum reliquiae anteacta vitae ei adhuc supersint non refugâ— epotare stomacho velit ausim affirmare nec fideliâ—rem nec expertiorem unquam reperiet mediâ—um nec a quo praesentius maloque eradicando aptius propinetur Antidotâ—onâ— in cajus confectione nullus quamvis expertissimus desiderare ullum poterit ingrediens quo deficiente ad Pristinam Sanitatem facilius redire posset ille usiser quaerat ipse vel in caelo sursum vel inferno dâ— or sum vel etiam retroacta scrutetur saecula nullum suo perniciosissimo malo profligandâ— praestantius tuâ— porrigetur remâ—dium adeoque ni ipse perditissimis malesuaedae animae tortoribus nuntium confestim mittat conclamatum esse quis dubitet sitque ita illius a seipso perditio Tu sane vir desideriorum quidquid a quovis exspectare potuit Deo proximo satisfacturus executus es hocque constanti tibi potetit esse solatio quod â—leum operam non sis omnino perditurus sat enim scio etiam adhuc â—astituris tuum profiturum Antidotum qua tu illud charitate confeceris â—adem te ad triumphalem Iesu eurrum uâ—de nullus in posterum timendus est casus e vehendum duplicique proprià nempe profligatissimo Saali destinanda de corandum coroua Amen occinit Tuus tibi aeternum devinctus P. O. D. 22. Apr. 1675. Most honoured Lord. I Have now at last to my own great satisfaction notwithstanding many interruptions exactly perused your Lordships excellent book of a sorrowful subiect rightly entituled The Dolefid Fall of Audrew Sall and find it all along worthy your Lordships pen it is learned strong convincing and which God certainly directed your hand to write so powerfully moving that it cannot but touch a harder heart them this fallen Sall carries in his breast gall'd no doubt with anguish torment and affliction Honored Lord your zeal and paines spent upon this wretched Apostate will have an ample reward hereafter I hmbly kisse your Lordsps hands and am ever Most honoured Lord Your Lordsps most sincere and faithfull Servant E. W. 12. May 1675. The Iudgment of a Praelate of Eminent Dignity My Lord I Have reade your Lordsps Booke which is undoubtedly an excellent good one full of Piety and Learning sufficient to shew any one their errours and although it should have no effect on that perverse Soule I doubt not but it will doe good to many others My Lord Your Lordships humble Servant P. H. N. DOcet nune experientia quod olim mâ—nuit Apostâ—lus Haeresim ut cancrum serperâ— Infâ—cit illâ— subtili veneno non tantùm vulguâ— ignarum sed etiam lectiora a Ecclesia membra quâ—postquam à reliquo corpâ—re pracisa sunt pergunt â—tiamnum pestiferum virus spargare quâ— secum incautos in interitum trabunt Sed prâ—vida Dei cura novis morâ—iâ— nova etiam remedia opponit suscitando spiritum ac zelum in viris Apostolicis qui salutaribus scriptis ac monitis gliscenti errorum contagio strenuè obsistant Hoc singulari Studio atque industriâ—â— prâ—stat Author hujus operis
holy Chaire of Peter noe less praised and honoured for flying and hyding himselfe from that highest Dignity on earth then in enjoying it Did the world see a more holy and stouter Bishop then Ambross what Combats had hee with Emperours and potentates for Piety and Religion and in all had the Victory Soone after being consecrated conferring with the good Imperour Valentiniane the elder about great affaires of Church and Common Wealth hee complained in a grave speech for hee was very eloquent that Potentates in those days much oppressed the People instigated therunto by wicked members that were about them this worthy Emperour was noe way offended with this Christian and Priestly Liberty but praising Ambross his Candid minde said to him Noveram prius hanc tuam Ambrosi libertatem macte igitur vertute age quod tui muneris est cnra ut res Christiana consistat incolumis ut vetteris Religionis Disciplina incorrupta perseveret doce quae amare doce quae sugere debeamus That is Ambross I knew your Liberty take Courage doe what appertains to a good Bishop have a care that the great affaire of Christians be safe and sound that the Discipline of the ancient Religion persever untoucht teach us what wee ought to love and what to fly O wise and Godly Emperour thus began Ambross with a holy freedom and soe persevered till his dying day One of the greatest Combats hee had for Religion and the Glory of God was with Iustina the Empress a perverse Arrian and a fervent protectrix of that Sect. This Lady after the death of her husband Valentinian in whose life tyme shee dared not declare her selfe to be what shee was an Arrian shee began to belch out the poyson within her and to afflict sharply Saint Ambrose Shee furiously angry against the holy man for opposing himselfe to the Arrians resolved to have him bannished thinking by that meanes to pull downe a strong Pillar of Gods House and to raise up Arrianisme shee made account shee was able to accomplish her wicked undertaking her Sonne Valentinian the Emperour being yong and in her power and Disposition to him shee complained that Ambrose had contumeliously dishonoured her here upon the yong Emperour who much lou'd his Mother became incensed against the good Bishop and commaunded him being there unto incited by his Mother and others of that Religion to come to court and dispute with some of the Arrians but hee refus'd to come saying hee would not honour obstinate Hereticks with any conferrence or Disputation they being obliged to believe as the Universall Church did otherwise were lyable to punishment according to the laws made against Hereticks in that case this denyall being made the Empresse procured a peremptory commaund from her Sonne to Ambross to deliver up a Basilica or great Church to the Arrians for their Communion and a band of Souldiers imploy'd to that effect were to bring him prisoner if hee refus'd it The Saint was then praying God in the Church and singing Psalmes with his flock the people though unarmed profered to defend their Father but hee would have noe resistance made hee was sure the Angells of God attending their Lord in the House of Prayer would defend him and soe it happened for the Souldery did not lay hands on him but asked him with all mildness and humility in the Emperours name a Church for the Arrians but hee flattly denyed what the Emperour demaunded and said hee neither would nor could deliver to the Empress Gods inheritance his Church to be poluted by Hereticks that in this matter hee could not obey the Emperour and that hee feared not prison or death it selfe in soe good a quarrell It was then hee spake that Devine and magnificent Language Soluimus quae sunt Caesaris Caesari Ambr. Tom. 3. 5. Epist Oratin Auxentium de Basilicis tradendis quae sunt Dei Deo tributum Caesaris est non negatur Ecclesiae Dei est Caesari utique non debet addici quia jus Caesaris esse non potest Dei Templum quod cum honorificentia imparatoris nemo dictum potest negare quid enim honorificentius quam ut imperator Ecclesiae Filius esse dicatur quod cum dicitur sine peccato dicitur cum gratia dicitur That is Wee have payd to Caesar what was Caesars and to God what was Gods tribute is due to Caesar it cannot be deny'd the Church is Gods it can not be given to Caesar because the Temple of God cannot be Caesars right which noe man can deny is said with honour to Caesar What is more commendable and honourable then for the Emperour to be cal'd a Child of the Church which is spoken without sinn and without offence of Caesar and with great Grace and respect After this by a letter to his sister Marcellina hee gave an ample account of what had past in this bussiness and said these words Mandatur denique tradi Ambr. Tom. 3. E. L. Epist 33. ad Marcelinam Sororem Basilica respondeo nec mihi fas est tradere nec tibi accipere imperator expedit allegatur imperatori licere omnia ipsius esse universa respondeo noli te gravare Imperator ut putes te in ea quae Divina sunt imperiale aliquod jus habere noli te extollere sed si vis diutius imperare esto Deo subditus scriptum est quae Dei Deo quae Caesaris Casari That is It was commaunded by Caesar a Church should be given up I answer I have noe power O Emperour to give a way a Church nor is it expedient for you to receive it It is aleadged all things are lawfull to the Emperour that all apertaine to him I answer doe not trouble your selfe O Emperour doe not think you have any imperiall right to those things that are Devine doe not extoll your selfe but if you have a minde to raigne long bee subject and obedient to God for it is written quae Dei Deo quae Caesaris Caesari What speech was ever spoken by a Bishop more sound and glorious then that of Saint Ambrose to Auxentious the Arrian Imperator bonus intra Ecclesiam non supra Ecclesiam est That is a good Emperour is within the Church not aboue the Church And after said to the Emperour himselfe Domum-privati non potes jure temerare Domum Dei existimas auferendam You cannot rightly violate a privat man's House and doe you think the House of God can be taken away and said further Ad Imperatorem pertinent Palatia ad Sacerdotem Ecclesiae publicorum tibi moenium jus Commissum est non Sacrorum That is The Palaces appertaine to the Emperour Churches to the Priest To thee O Emperour the right and defence of the wales of the Citty is committed not of Churches or holy Places Saint Ambress his minde is cleare and evident by his words to wit that hee acknowledges the Emporour Lord of Pallaces and of the Wales of the Citty
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
in Heresie And by very reasons of state and the Law of Nations hee was bound to doe soe and to this purpose conduced the wise Councell Mecaenas gave to Augvstus as an axiome contra Novatores as Dyon recordeth Libro 52. Eos qui indivinis aliquid innovant odio habe coerce non deorum solum causa quos tamen qui contemnit nec sant aliud quidquam magni fecerit sed quia nova quaedam numina ij tales introducentes multos impellunt ad mutationem rerum Vnde conjurationes seditiones conciliabula res profecto minime conducibiles Principatui That is Hate those said Mecaenas to Augustus that make any change in Religion and chastise them not only for respect of the Gods though hee that contemneth them shall neuer doe any great thing but because those that introduce new Gods doe stirre up the people to mutation and discorde from this springs up conspiracies seditions and dangerous meetings and consultations things noe way agreable or profitable to the Kingdome And surely by such innovation did Beza insinuate himselfe into the favour of the discontented Princes as Conde Collignie and others and there by cast the strong and flourishing Kingdom of France into such convulsions as it hardly ever recovered its former strength and vigour Noe man did ever more vilefy and contemne the holy Fathers then this wanton Poet his insolency here in is intollerable Will you heare him utter the greatest petulancy that could be spooken Itaque dicere nec immerito quidem Beza ia Epist Theolâ— printed Geneve 1572. Epist 1 pag. 5. ut opinor consuevi dum illa tempora Apostolicis etiam proxima cum nostris comparo plus illos Conscientiae scientiae minus habuisse nos contrá scientiae plus Conscientiae minus habere haec mea sententia est Therfore saith Beza I was acustomed to say and not without reason when I compare those tymes even next to the Apostles with our tymes that they the Fathers had more of Conscience and less of Science and wee on the other side haue more learning and less Conscience then they c. As for Conscience hee said most true but to preferre himselfe and his Brethern Sectaries in learning to the ancient Fathers hee would not have don it unless the Spirit of lying and pride had throughly possessed him That wee may loose noe more tyme with this man of abomination that preferrs Calvin to all the Fathers in this language Magnus ille Ioannes Calvinus beatae memoriae veteres recentiores omnes longè superauit That is The great Iohn Calvin of blessed memory did farre excell all the antient Fathers and later Authors alsoe Hee means in expounding and interpreting Scriptures Let mee tell you what Heshusius a Hesh in libro Verae Sanae Confessionis c. learned Protestant says of him worsse cannot be said Spurcissimus suis moribus dedecori fuit ipsis diciplinis honestis quique nefandos amoris illiciti concubitus scortationes faeda Adulteria Sacrilego Carmine decantavit orbi non contentus eo quod ipse more porci in fimo volutaret nisi etiam aures studiosae juventutis sua illuvie contaminaret That is Beza by his most dishonest and villanous manners was a staine to honnest studyes and learning who published to the world in wanton sacrilegious vers vnlawfull and horrible coppulations of his beastly love horedomes and filthy Adulteryes Let us make an end with that knowne and scandalous Epigram by him made of his inordinat liking to his Ganimed termed Andebertus and to his young woeman called Candida in which as therby appeareth hee much debateth whether sinn hee may preferre and in the end concludeth with preferring the boy before his Candida The Epigram hath this tytle Theodorus Beza de sua in candidam Andibertum benevolentia It beginns thus Ab est Candida Beza quid motaris Andebertus ab est quid hic moraris Tenent Parisii tuos amores habent aurely tuos Lepores tu Vezelys mauere pergis procul candidula amoribusque Imo Vezely procul valete vale pater valete fratres nam Vezelys carere possum carere his illis At non Candidula Andibertoque g sed utrum ergo praeferam duorum utrum invisere me decet Priorem An quenquam tibi Candida anteponam An quenquam anteferam tibi Andeberte Quid si me in geminas secem ipse partes harum ut altera Candidam revisat currat altera versus Andebertum At est Candida sic auara novi ut totum cupiat tenere Bezam sic Bezae est cupidus suus Andebertus Beza ut gestiat integro potiri Amplector quoque sic hunc illam ut totus cupiam videre utrumque integris frui integer duobus h Praeferre attamen alterum uecesse est ó duram nimium necessitatem sed postquam tamen alterum necesse est Priores tibi defero Andiberte qnod si Candida forte conqueratur quid tum Basiolo tacebit uno Who understands this Epigram may tell you how fitt a man Beza was to reforme the Church or if God would Chuse such an uncleane Monster to doe it XIII CHAPTER A Brief Relation of the manners and Conversation of others of the Protestant Religion and pretended Reformers of the Church THose were Zwinglius Philip Melankion and others Of Zwinglius HEe was a Priest and Chanon of Constantia Prince of the Sacramentarians a seditious and turbulent man Hee had a conferrence with an evill Spiritt utrum albus an ater whither hee was white or black hee did not know and upon the same hee abolished the Mass as Luther did before him Hee at once with other votary Priestes as continent men as himself offer'd a petition to the Helvetian common wealth which Englished goeth thus Wee ernestly request that the use of Mariage be not deny'd to us who feeling the infirmity of our Flesh perceive that the love of Chastity is not given us by God for if wee consider the words of Paul wee shall finde with him noe other cause of Mariage then for to satisfy the lustfull desires of the Flesh a Carnall saying and false which to burne in us wee may not deny seeing that by means hierof wee are made infamous before the congregation Was not this a fyne Confession of Zwinglius and Companions hee had still in his mouth this bloody saying Evangelium fitit sangunem That is The Ghospell thursteth after blood Indevouring by fighting and by bloodshed to inforce his new Ghospell upon some Cantons and Countrys of the Switzers hee was slaine armed in a Battle And Luther gave this noble Character of him Obiit latro armatâ—â— obiit That is The theefe dy'd and hee dy'd armed Now Sall think on it if this man came from God or the Devill Phillip Melankton A Devine of eminent rank among Protestants prefered by Luther to Saint Austin himselfe maintained three distinct Divinities as there are three distinctt persons Hee taught
aussi That is And you doe the same 2. The Saduceans deny'd a part of Canonicall Scriptures You doe the same 3. The Scribes and Pharasies depraued the Bible You doe soe too 4. The Capharnaits would not beleeve the Body and Bloud of Christ in the Eucharist Nor doe you 5. Simon Magus said God was Author of Sinn deny'd Marriage was a Sacrament deny'd Free-will made a warre against Saint Peter You doe soe too 6. The Menandrens saith Saint Ignatius deny'd the Eucharist the Sacrifice of the Masse and averred the Body of Christ was not there You doe the same 7. The Gnosticks held them selves only wise and learned accused the Fathers of Ignorance Soe doe you 8. The Montanistes vaunted the Holy Ghost was only in theire Church they deny'd Confession and the Sacrament of Pennance Soe doe you 9. The Novatians held that the Church had noe power to remitt Sinn deny'd Confession rejected the Sacrament of Confirmation soe attesteth Saint Ambrose of them deny'd any Superiority in the Church affirmed all th'Apostles were equall and that Saint Peter was not cheefe soe attesteth Theodoret. You doe the same 10. The Catharians rejected the Sacrament of Pennance deny'd Purgatory affirmed Priests ought to Marry You doe the same 11. The Manichees mocked Virginity deny'd Marriage to be a Sacrament reproched Catholicks for VVorshipping Saints broack downe the Images deny'd Free-will mocked Catholicks for having memoryes of the feasts of Martyrs called Catholicks Idolaters for saying Masse for the dead said the Saints did not pray for us Threw away the Reliques of Saints as acurssed and abhominable things held the Eucharist as the Councell of Nice reports was but a Figure that the Body of Jesus Christ was not there You doe the same 12. The Arrians deny'd prayers for the dead would not receive Traditions said Bishops and Priests were equall cast downe Alters and Crosses hated Monks like aplague admitted nothing but the old and new Testament You doe the same 13. Jovinian mocked Celibatt or the state of Continency preferred Marriage to Virginity gested at the Vow of Religion derided Monks detested fasting on Fryday and Saturday and in Lent made noe Distinction between eating and fasting Marryed theire Priestes held that Fasting and Chastity did noe way profitt the Soule that Jesus did pray and fast for us all denyed the meritt of good VVorks affirming Jesus Christ had satisfy'd for all that all were Priestes that aman may live in vvhat Religion hee vvill You doe the same 14. The Waldenses that began the yeare 1160. Mocked the use of Chrisme in Baptisme and Benedictions Mattins and Canonicall Houres prayers to Saints and Lent deny'd Purgatory said Extremunction was noe Sacrament scoffed at prayers for the Dead denyed the power of the Pope derided Pardons and Indulgences said the Devill had invented Monks and Religious Orders held the Priest was as high as the Bishop You doe the same There are about forty Heresies more in said Litanie which for sauing tyme I omitt the same Author says that Luther with his German Apostata's raked up from Hell 404 Heresies Of Calvin I have given you an account in his owne Words Page 124. beginning thus Calvin comme une meschante Arragneé c. What ought to be considered in this place is that the afore mentioned Hereticks and their Heresies have been condemn'd by the Church and generall Councells this being soe I shall pray Sall as hee tenders the Salvation of his owne Soule to examine with how many of these Heresyes are the Protestants infected and how many of them are delivered as Doctrin of the Confession of England in the XXXIX Articles of the Church of England let him look well to what hee hath done it is certaine noe man sound in his witts will drink of a Fountaine wherin snakes and todes spitt theire Poyson no man will stay in a House infected with the plague if hee can gett out The second Advertisment Cleare places of Scripture in many points controverted make for the Catholicks THere is nothing more frequent then Protestants to bragg that Scriptures are for them in all Articles controverted between them and Catholicks This great Evidence they have as they say on theire owne side and therfore they lay a side Traditions ancient Fathers Councells Canons and Schoole Arguments they will stand to noe other Tryall but Scriptures and when they come to this test they are aground and faile quite in produceing formall Scriptures for themselves of the other side wee Catholicks admitt of Councells Fathers Traditions c. for good Evidences in desiding differrence of Religion between us and them which they denying wee bring express places of Scripture which they cannot doe as doth clearly appear in the ensuing Articles and matters controuerted between us them For example-sake wee Catholicks Real-presence for proving the Real-Presence have expressly Math. cap. 26. Ioan. cap. 6. Iac. 2. Iustification This is my Body You have noe where this is the signe of my Body Wee have expressly The Bread that I will give you is my Flesh You have no where It is but the signe of my Flesh. Wee have expressly A man is justifyed by Works and not by Faith only You have noe where A man is justifyed by Faith alone noe nor that hee is justifyed by Faith without works talking of works that follow Faith wherof only our Controvercy is Wee have expressly Whose sinns you forgive Absolution Ioan. cap. 20. are forgiven whose sinns you retaine are retained You have noe where That Priests cannot forgive or retaine sinns on Earth Wee have expressly The doers of the Law shall be justifyed Rom. cap. 2. You have noe where That the Law required at Christians Hands is impossible or that the doing therof justifyes not Christians Wee have expressly Vow ye and render your Vowes Psal cap. 75. Vowes You have no where Vow ye not or if you have vow'd break your Vowes Wee have expressly Keep the Traditions which you have learned Traditions Epist 1 Thess cap. 2. either by Word or Epistle You have noe where The Apostles left noe Traditions to the Church unwritten Wee have expressly Commaundements Math. cap. 19. If thou will enter into life keep the Commaundements And when hee said hee did that already If thou wilt be perfect goe and sell all thou hast and give to the poore and follow mee You have no where That either the Commaundements can not be kept or that wee are not bound unto them or that there is noe degree of life one perfecter then another Wee have expressly Work your owne Salvation works Phillip cap. 2. with feare and trembling You have noe where Either that a man can worke nothing towards his owne Salvation being helpt with the grace of God or that a man should make it of his beleefe that hee shall be saved without all doubt or feare Wee have expressly Doe ye worthy frutes Pennance Luc. cap. 3. of Pennance You have noe where That
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
sharpely for your fale from holy Faith and the Scandall you have given be not like a dead man but shew you have life and feeling and greefe for what you have done be not I say hard harted but give way to the grace of God to make a breach on the wales of your obstinate will help thy selfe man and God will helpe thee and never dispaire of Gods mercy The condition of a dispairing man is the worst that can bee for hee Iudgeth teste Augustino that God wants either power or love to save him to say either of God were a blasphemy Look upon History's Ecclesiasticall and prophane look upon Scripture the booke of life all are full of faire Examples of Gods mercy hath not Christ healed Magdalen possessed of 7. Diuells 7. Deadly sinns hath hee not pardoned Peeter that deny'd him hath hee not made Paul that did persecute him a vessel of election and Doctor of Nations hath hee not given heaven to the good theefe for one â—ct of contrition and love This theef's owning of Christ to bee the sonne of God when all the world seem'd to abandon him was a most Heroick Confession Harken Sall to the Comfortable words of great Saint Iohn Chrisostem to an afflicted sinner inclining to dispaâ—re Si Publicanus es potes fieri Evangelista si Blasphemus potes fieri Apostolus si latro Caeli civis ne dic peccavi qui habes medicum Potentiorem agritudine tua That is If you are a publican you may become an Evangelist if you are a Blasphemer you may become an Apostle if a theefe a cittizen of heaven say not I have sinned seeing you have a Phisitian able to master your disease Heare the words of God himselfe to a Soule that had committed many Fornications which are full of Consolation Tu fornicata es cum multis amatoribus Icrem Cap. 3. tamen revertere ad me reciptam te Who would not fly out of Babilon to adore soe loving a God come then out of that accurssed mantion and place the Ship of your Soule in the Haven of safty by returning to the Catholick Faith and State of Religion you were formerly of and walking with your devout and Religious Bretheren between the mountain of Mythe and Hill of Frankincense There can bee nothing more safe and happy then the life of a good Religious personne whose occupation during life is an incessant voyaging between the odoriferous Mountaine of Myrh and Hill of Frankincense What is Myrh Mortification of the Body hayre Cloath Fasting and Pennance And what is Frankincense but fervent and humble Prayer In this Myrh and Frankincense consisteth the Soule of Religion and Godly Soules mortifying theire Bodys and elevating theire harts and mindes to heaven in the Contemplation of holy things and sincerely contemning for the love of God all Pomp Riches Pleasures Vanityes and glory of the World enjoy perfect and neuer decaying delights wheras the greatest Pleasures of the Potentates and Minions of this World vanish away like smoke and only leave the sting of a tormenting mind behind them But the greatest Joy of a perfect Religious Soule is crowned when her louing spouse Iesus finding her perfum'd and sanctify'd with Myrh and Frankincense calls upon her in this amorous Language Tota pulchra es amica mea macula non est Cant. Cap. 4. in te Veni de Libano sponsa mea veni de Libano vent coronaberis That is Thou art faire my love there is not a spott in thee come from Libanus my spouse come from Libanus come thou shalt be crowned I wonder Sall your hart is not brooken to see you have lost those heavenly delights and are not like to tast of them any more I pray returne returne with Pennance and teares that you may enjoy them againe be not ashamed to confesse the errour that rob'd you of those innocent pleasurs Saint Augustin a great Saint and witt did not stick to confess his errours in the Sect of the Manichtes and with much humility retracted his Opinions doe what hee did and think seriously on these words of Saint Bernard to one that had gone a stray Turpe est tibi falsitate seduci veritate non reduci That is It is a shamefull thing to bee seduced with falsity and not reduced with verity Sall I am forced here to put a period to this my unpolished though wel meant discourse drawne to a farre greater length then I expected and truly decaying age with sharpe panges of severall Infirmityes God is pleased to vissit mee with all scarce gave mee leave to finish what is done The shining Sunne of my happier years if any of them have been soe is now setting And though I count two years a bove 70. I must say what the Patriarch Iacob said to King Pharao The King demaunded his age saying Quot sunt dies annorum Genes cap. 47. vitae tuae That is How many be the days of the years of thy life Iacob answered Dies peregrinationis meae Centum triginta Annorum sunt parvi mali That is The days of the Pilgrimage of my life are an hundred thirty yeares few and evill A great part of my life hath beeâ—e spent in Pilgrimage and motion from Kingdome to Kingdome and that by necessity and not by election they forced mee to wander that persecuted Christ and true Religion but theire power is now at an end though not theire evill will because my tyme of liuing is neare ended and alas though neare my end and the upshot of my life I am forced to use Iacobs language Dies Annorum meorum parvi mali The days of my years are few and euill Mali having in my life tyme done little good and much euill by offending the infinit goodness of my God Parvi The days before mee being to few to lament my sinns and apease the anger of God Oh that I were in such a state and tranquility of conscience that I could with confidence and flaming desires cry out with S. Paule Cupio dissolut esse cum Christo But I am farre from that Sanctity and my sinns Delicta inventutis mea make mee tremble and feare What then remaines to be done by an inconsolable sinner such as I am This only that my care and feare in the little tyme I have to live be wholy imploy'd for a good goeing out of this Babilon of pride Iniquity and vanity O deare Iesus grant for thy mercy to Sall and mee a holy and happy Houâ—e of our departure out of this World In delating the Argument of this little Book I have said much against the way Sall hath taken and his flight out of the House of God but all with true Charity and a pure Intention And now Sall let mee speak to you in Saint Bernards Language to one that was dangerously erring Iactavi semen Dominicum deprecant Deum uâ— non revertatuâ— vacuum That is I have soed the heavenly seed begging God it