A defence of the Appendix. Or A reply to certaine authorities alleaged in answere to a catalogue of Catholike professors, called, An appendix to the Antitdote VVherein also the booke fondly intituled, The Fisher catched in his owne net, is censured. And the sleights of D. Featly, and D. VVhite in shifting off the catalogue of their owne professors, which they vndertooke to shew, are plainly discouered. By L.D. To the Rt. VVorshipfull Syr Humphry Lynde.

A DEFENCE OF THE APPENDIX . TO THE RIGHT Worshipfull Syr Humphry Lynde .

Section I. The Fisher freed , and the Catcher catcht . In reference to the first point of the Appendix , shewing the continuall Visibility of the Catholike Church .

YOur owne Doctors in your owne house professed , as you know , The true Church must be able to name Professors in all Ages ; & made it the very ground of their Argument , in that Dispute . Wherefore in all reason , before you went about to answere the Booke , which you receaued of the Catalogue of our Professors , you should haue giuen another , or referred vs to some booke of an other of yours . And that so much the more , because hitherto such a Catalogue on your side hath byn held impossible to be found , made , or produced . And hauing beene euermore demaunded and required for a hundred yeares togeather , could neuer as yet be seene nor obtayned .

Certainly , those your Champions which were chosen by your selfe , and with great expectation vndertooke to doe it , when they came to the Tryall , performed nothing ; and all that they did , was but cunningly to auoyde the Question , giuen in these expresse termes .

Whether the Protestant Church was in all Ages visible , especially in the Ages before Luther ; and whether the Names of such visible Protestants in all Ages can be shewed , and proued out of good Authors ?

Wherein euery man may see , there was nothing els demaunded , but a playne Catalogue or Table , of the Names of your Professors in all Ages proued by good Authors . According wherunto , they receaued also another paper before the meeting , which there was publickly read , that ech partie should produce their Catalogues out of good Authors , and then interchangably by termes defend them . But this Table or Catalogue of the names of our Professors seemed a Lyon in the way of your Doctors , which therefore they durst not come neere nor behold , but sought by diuers straines to eschew it , and to turne the eyes and eares of the audience from their expectation of it .

As first they sought to make two Questions of the Question propounded ; and flying the latter part , insteed of shewing the visibility of their Church , they would haue proued it à Priori ( as they tearmed it ) without shewing their visible Pastors , which was the poynt demaunded .

Secondly , they deride their Aduersaries , for demaunding the Names of their Professors , as if they had impertinently called for a Buttry Booke , of the Names of those , that euer were admitted into the Church of Christ ; irregiously comparing the Histories of the Church wherein the Names of her Bishops , Martyrs , and other holy Men , were carefully recorded , to Buttry Bookes of Names . And for the same cause calling their Aduersaries Nominalls , they boasted themselues to be Realls ; as if their Aduersaries had demaunded , no Men , but only Names of Men : or as if the Professors of the true Faith , like Knights Errants , or those of the round Table , had been no reall Men at all , but only names ; which is asmuch to say , as that the Hystories of the Church were meere fables .

Thirdly , they sought to flinch by propounding sundry tymes , diuers other Questions to be disputed . Which was , as it were , to put vp many Hares before the Hounds , thereby to conceale the Kennell of that Fox which was then hunted .

Fourthly , they endeauoured to diuert the Question , from prouing themselues the true Church , by naming the visible Professors therof in all Ages , which was the thing demaunded ; to proue the same by assuming they held the truth , that is to say , in euery particular Controuersie ; as for Example , in denying of Transubstantiation , Merits of Works and the like . Which was as plaine a Transition , as if in case the Question had byn about Transubstantiation , their Aduersaries should haue gone about to proue it , by prouing themselues to be the true Church that held it . For both these kinde of proofes by a remote Medium do euidently transferre the Question ; the one from a generall to a particular point , which was your Doctors fault : the other from a particuler to a generall , as in the other Example .

Fiftly , being called vpon by the Hearers , and especially by the Protestants themselues , which were ten to one , and confided much in their owne cause , to giue the Names of their Professors in all Ages ; they named only Christ and his Apostles , with others , one or two more of the first Age alone . Which according to the question vndertaken , they should haue proued to be Protetestants , by naming Protestants that succeeded them in all Ages following ; but seeking euermore to auoyde that Rocke , they would haue stayed there , and before they went any further , vrged to proue the Professors of the first Age to be Protestants , not by naming their Successors , but by examining their Doctrine ; Which againe had been to diuerte from the matter , and to runne from the generall point then in Question , to all particular Controuersies .

Sixtly ; Therefore when none of these deuises could satisfy the expectation of the Hearers , fearing as it seemed , least , according to the words of the Question and playne intention of that meeting , they should haue byn vrged againe by the Hearers , to set downe a full Catalogue of all Ages , as once before they were importuned to doe , they suddenly brake off , and so departed .

Seauenthly ; My L. of Warwicke imagining perchance that this proceeded not so much from lacke of ability , as from want of due preparation , on their behalfe promised a Catalogue within 2. or 3. dayes , which though sought agayne by letter , neuer yet appeared .

Eightly ; The Answerers themselues repayred the next day to your owne house , agayne offering to deliuer their Catalogue with one hand , so they might receaue yours with the other . Which another standing by , whome they also tooke to be a Protestant Minister , affirmed to be very reasonable and indifferent . But you answered , You knew their minde for that point , and that they would neuer doe it , before the Names of the first Age were tryed , and so of the rest in order .

Ninthly ; a printed Catalogue was sent to your selfe in particuler , hoping it might serue as an engine to importune , and as it were to extort another from you , or from your Doctours . But all in vayne , which maketh many much to feare , that this Catalogue of your Professors , will neuer be produced , and consequently that your Church , cannot possible be the true Church of Christ .

And now no maruell if some of the Hearers , when they saw the Booke of The Fisher catched in his owne Net , writen as it were in triumph of your victory in that Dispute , compared it to those other Puritan Bookes , which haue been lately printed of the great victories of the Protestants in their Warres against the Catholiks beyond the Seas : whereas in truth , not the Catholikes , but the Protestants themselues , haue beene alwayes notoriously vanquished and ouerthrowne . And presuming it came forth from his owne fingers that hath the principall part therin , they spare not to say , that it better deserued to be called , The feates , and lyes of Doctor Feat-Lye , then the other Title ; which in falshood well agreeing with the Booke it selfe in that respect alone , might iustly seeme a fit lace or facing for it . For besides the sundry shifts and slights of the Doctors contayned in it , they accuse it also of many grosse vntruthes without end or number ; in relating things out of due place and order , to their owne aduantage ; in daubing and amplifying the speeches of D. Featly with much addition , and substraction of matter : As for Example .

1. That M. Bugges , the old Gentleman , who first desired the former Dispute , was sicke , and solicited in his sicknes by some Papists about him to forsake his Religion : And that it was feared he would haue fallen from his Fayth , if he had not recouered of his sicknes : which is altogeather false .

2. That he was much confirmed in his Religion , by hearing the former Disputation : which vnlesse he did extreamly forget himself ( hauing often sayd the contrary ) is also false .

3. That you Syr Humfrey , found M. Fisher by chance in Drurie Lane ; whereas you know , you came of purpose to offer him a friendly Conference with D. White .

4. That M. Fisher hauing written the Question , added vnder his owne hand , he would answere vpon it negatiuely , As challenging and expecting Opposers ; which was false , for he was first asked by your self , whether he would oppose or answere : wherupon he wrote he would answere .

5. That you Syr Humfrey , tould M. Buggs , if M. Fisher would come with foure , or six at the most , they should be admitted for his sake , whereas it was expressely agreed on , that D. White and M. Fisher , should only bring an Assistant , foure Witnesses , and a Writer , and no more , with each of them , and that the matter should be kept secret , thereby to make the meeting very priuate . Which M. Fisher duly obserued , but when he came he found the house full of Protestants contrary to former agreement .

6. That D. White and D. Featly , being inuited by you to Dinner , and staying a while after Dinner , had notice giuen them ( as it were by chance ) that some Iesuits were in the next roome , ready to confer with them , and that the Doctors were at last perswaded to haue some Conference with them . As if forsooth they had neuer heard of the meeting before ; when the truth is , that some daies before , D. White had receaued the Question , and vndertooke to oppose agaynst it , though afterward for more security he vsed D. Featly for his Champion , and both of them came thither of purpose , to make good the former challenge .

7. The Question was falsely and sophistically printed , by putting into the midst therof the figure of ( 2 ) in fauour of the Opposer , who sought to make it a dubble Question .

8. Before the Disputation began , D. Featly hauing propounded many other poynts of Controuersie to diuert the Question , That M. Sweete should answere they were scholasticall poynts not fundamentall . Which was not so ; only he affirmed they were nothing to the purpose . Which he was moued the rather to say , because a little before he had desired two things of the Auditorie . 1. That all bitter speeches might be forborne . And 2. that nothing might be heard or spoken which was beside the Question .

9. That M. Fisher being charged to haue slaundred Doctor White in a former Conference , answered nothing : which is false , for he stood vp , and solemnely protested vpon his Conscience , that he neuer slaundred him .

10. And againe , that being charged to answere vpon his Conscience , whether he belieued Christ and his Apostles taught the Protestant faith , he refused to answere . Which is meerely false . It is true , that D. Featly before he began to dispute , coniured M. Fisher after an insolent manner , to answere according to his conscience , which M. Fisher accepted , and wished him to doe the like .

I omit many other such Feates , which the Hearers when they read , affirmed to be plaine Lyes , from whome soeuer they proceeded . If the Doctors according to their vndertaking , had giuen a sufficient and full Catalogue of their Professors in all Ages , The Fisher had beene taken indeed in his owne Net , and caught in the Question which himself propounded ; but contrarily hauing taken more vpon them then they were able to performe , and not being able to set downe the Catalogue , which according to the issue of the Question was then expected , the Doctors themselues were manifestly taken in the Net of the Fisher . Wherein , by professing as they did , that , The true Church must be able to Name Professors in all Ages , they haue so intangled themselues , that howsoeuer they may dance in this Net to their owne shame and confusion , they can neuer get out , vntill they name them .

And now to come home againe to your selfe ( endeauoring in the meane tyme as you doe to ouerthrow the succession of their Church , and not being able to shew another of yours ) what do you get , or what do you seeke therby , but only the ruine and demolishment , both of your Church and theirs , leauing no true Church vpon the earth , which cannot subsist without a visible succession of Professors to be named in all Ages , as you and your Doctors haue vrged ? And by consequence , for want of such a visible Church , you leaue no true Fayth at all , nor true Religion in the world . And who is a Naturall , but he that denyes it ?

Wherefore to conclude this Section , your Doctors with a great deale of noyse , hauing filled the aire with nothing but smoke . If now their Aduersaries should turne their owne Ordinance against them and reason thus , it is not your valor that would be able to defend them .

The Church that is Catholike as it ought to be , or the Church whose fayth is Eternall , or the Church of Christ and his Apostles , must be able to name Successors in all Ages . But the Protestant Church is not able to name the Professors of their Fayth , nor the Successors therein , to Christ and his Apostles in all Ages . Ergo , the Protestant Church is not Catholike as it ought to be , nor the Church whose Fayth is eternall , nor the Church of Christ and his Apostles . The Maior is their owne , and publickly produced by them . The Minor cannot be denyed vntill the Names be shewed . Wherefore vntill this Fort be built , how can you defend them , or where will you hide them from the power of this Gun-shot ? And yet as this worke is plainly impossible to be raysed or performed , so it is no lesse impossible , that the Protestants should be found the true Church , & by Consequence , that any may be saued remayning in it .

Section II. In reference to a second point of the Appendix , shewing their Conuersions in all Ages .

HAD you giuen vs such another Catalogue of your Professors , as you receaued of theirs , to make your party good agaynst them , you should haue shewed the like Conuersions of Heathen Nations to the Fayth of Christ by your Ministers in all Ages ; as that Booke hath shewed , by their Apostolicall Preachers . And that especially after those tymes wherin you pretend their Church was fallen , and the spirit of God was departed from them . As for Example , in the third Age were conuerted Donaldus King of Scotland , his Wife , Children , and Nobility . The Court of the Prince of Arabia , pag. 20. In the fourth Age , the Bessites , Dacians , Getes , and Scythians , pag. 26. In the fifth Age , the Sarazens , the Scots , the Irish , pag. 32. In the sixt Age , the Pictes , the Gothes , the Bauarians , the English , pag. 36. 38. In the seauenth Age , diuers Sweuians , the Westphalians , and many of our Nation , People of Teisterbandia , of Westphalia , of Holland , the King and Queene of Persia , with forty thousand Percians , pag. 42 44. In the eight Age , Saxons , Borucluatians , the Frisians , the Hassits , the Thuringians , the Catti , the Erphordians , two Saxon Dukes , pag. 48. In the ninth Age , the Danes , Swethens , and people of Aquitania , the whole Iland of the Rugians , the Bulgarians , the Ruthens , or Russians , pag. 52. 54. In the tenth Age , Worziuous the last Pagan Duke in Bohemia , the King of Norway , the Polonians , the Sclauonians , and Hungarians , Heraldus King of the Danes , and Sueno his Sonne , pag. 60. In the eleuenth Age , the Prussians , the Vindians , also Pannonians and Transiluanians , the lapsed Hungarians , pag. 64. 68. In the twelfe Age , the Pomeranians , the people of Norway , Magnus King of the Gothes , pag. 70. 72. In the thirteenth Age , the Liuonians , the Lituanians , innumerable Tartarians , pag. 76. 78. In the fourtenth Age , the Canary Ilandes , the Chumans , the Lipnensians , Bosnians , Patrinians , and other Sclauonian Nations , pag. 84. In the fifteenth Age , Samogessians , the Kingdomes of Bentomine , Guinaea , Angola , and Congo , Zerra Iacob Emperour of the Abissyns , pag. 90. In the sixteenth Age , the Kingdome of Manicongo in Africa , the Kings of Amanguntium and Bungo , innumerable Indians , Iaponians , Brasilians , and other Westerne and Orientall people , more Countries and Kingdomes then all Christendome before . In the seauenteenth Age , the King of Sarra Leaena in the East Indies , with his Brethren and Children , besides many other in China , Iaponia , Persia , and other Nations .

This Argument taken from the great increase of fruit which continueth , and abideth among them , Ioan. 15. 16. and from the wonderfull propagation of their Religion , not only in the first fiue hundred yeares after Christ , but also much more in the Ages following to this present tyme ; is surely a most forcible and strong perswasion , that they alone among all other sortes of Christians , are the company , and people whome God had blessed . Haue Idolaters been chosen and preserued by Almighty God , before his owne Seruants , to perswade in the force of his word innumerable people from tyme to tyme , to renounce and tread vnder their feete the Auncient Gods of their Forefathers , in whome they so much confided ; and to receaue him for their true and only God , who whipped and crowned with thornes , was nayled to a Crosse in the sight of the world , and so dyed ? Haue all these seuerall Countries and Kingdomes , so extremely different in clymats , in tongues , in affections , in customes , and in natures beene voluntarily reduced to the vnity of one and and the same Fayth in Christ , and to the obedience of one Pastor vnder Christ , by the followers of Antichrist ? Haue the limmes of the Diuell reformed the sauage , brutish , and wicked manners of so many People and Nations , changing their hartes , and bringing them vpon their knees , to serue their Creator , with piety and humility , and in exercise of all kind of vertue ?

Then I must needes confesse , it seemeth vnto me , that eyther God himselfe must be in loue with Idolatry , or Christ himselfe must become Antichrist , or the Diuell himselfe hauing forsaken his malice , is now changed to be a seruant of Christ . Neyther do I see how possibly you can deny these innumerable Nations to haue beene conuerted by the true Church , recommended vnto vs in holy Scripture , vnlesse we deny both Church and Scripture . For by these Conuersions of Nations in all Ages , your Aduersaries doe manifestly proue themselues to be that Church which must in the end conuert all Nations , and was therefore surnamed Catholike or Vniuersall . And thereby it cannot be denyed they make it most apparent ( the promises thereof in the Law , Gen. 22.17 . Gal. 3. In the Psalmes , 2. & 71.6 . & 21. & 28. In the Prophets , Isa. 2.2 . & 11. & 60. & 61. & 62. Hier. 33. Ezech. 33.22 . Dan. 2.44 . &c. In the old and new Testament , Matth. 24.14 . & 28.19 . Luc. 24.47 . being so euidently performed by them ) that they alone are the spirituall seede of Abraham , Rom. 4.13 . Gal. 3. The inheritance of the Sonne of God , Psalm . 2. & 47. The Mountaine on the toppe of Mountaines , Isa. 60.12 . The Mountaine filling the world , Dan. 2.44 . The glorious Citty , Psal. 86. whose gates must be alwayes open , that the strength of the Gentiles & their Kings may be brought vnto it : and the Nation and Kingdome , that will not serue it , must perish , Isa. 60.11.12 . That blessed Company Isa. 61.9 . whome our Sauiour promised to assist all dayes , or euery day , teaching and baptizing all Nations vnto the end of the world . Matth. 28. & 24. Heere againe ( as in the end the former Section ) if they should argue Syllogistically against your Doctors in this manner , though you had the strength of Hercules , I think you would hardly be able to defend them . That Church which conuerted Nations in all Ages , is the true Church of Christ and his Apostles , recommended vnto vs , in holy Scripture . But the Catholike , and not the Protestant Church , hath conuerted Nations in all Ages . Ergo , the Catholike , and not the Protestant Church , is the true Church of Christ and his Apostles , recommended vnto vs in holy Scripture .

Section III. In reference to a third point of the Appendix , shewing their Religion to haue byn confirmed by Myracles in all Ages .

HAd you giuen vs a view of so many Nations reduced to the Faith of Christ by your Professors as he hath named conuerted by theirs , that your Church might not appeare altogeather inferior to theirs , you should haue shewed some points of your Religion confirmed by Myracles against them , as that Booke hath declared many points of theirs in all Ages , miraculously authorized , and as it were subscribed by the hand of God against you ; & those so euidently testified not only by Auncient Histories , but also by the holy Fathers themselues , not liable to any exception , in the first fiue hundred yeares & downewards , as they seeme to enforce all good Christians to belieue them .

As for Example , in the second Age , Narcissus Bishop of Hierusalem , turned water into Oyle for the vse of the Church , Eusebius lib. 6. Cap. 8. & 9. S. Balbina and her Father restored to health by touching the Chaynes wherwith with Pope Alexander was bound , Baron . An. 132. n. 2. Cures wrought by the Bodies and Sepulchers of Martyrs . Iustin. quast. 28.

In the third Age , the Myracles of S. Gregorie the wonder-worker , & some of them wrought by the signe of the Crosse , Nissen . in vita Greg. Thau . And S. Basil . de Sp. Sanct. cap. 29. Also Myracles confirming the Eucharist , & Reall Presence . Cyp. ser. de Lapsis . Also S. Cecily shewed to Valerian the Angell Guardian of her virginitie . Metaphrastes and Surius in her life .

In the fourth Age , a sicke Woman cured , and a dead Bodie restored to life , by the wood of the Holy Crosse , when it was first found out by Queene Helen . Ruffin . Hist. lib. 10. Cap. 7. & 8. & Seuer . Sulpit. Hist. sacra lib. 2. Paul . Epist . 11. Niceph. lib. 8. The same myraculously multiplyed to satisfy the deuotion of all Christians throughout the world . Paul . Ep. 11. Cyr. catech . 10. Many other Myracles wrought by Reliques , Chrys. orat . cont . Gentes . By holy-Water , Epiph. haer . 30. By adoration of the Blessed Sacrament , Naz. orat . 11. By prayers to our Lady , Nazian. in S. Cyp. By the merites of Martyrs . Ambros . serm. 91.

In the fifth Age , many Myracles wrought by Reliques of S. Stephen , Aug. lib. 22. de Ciuit. cap. 8. By the signe of the Crosse , Constantinus lib. 1. cap 22. apud Surium , Tomo 4. by S. German . Also Myracles wrought by S. Hierome , lying on his death bed , and after his decease , the blinde , deafe , dumbe , and sicke were cured : some by touching , some by kissing his Corpes , Eusebius Cremon . Ep. de morte eius .

In the sixt Age , Myracles wrought to confirme the Sacrifice of the Masse , S. Greg. l. 4. Dial. cap. 57. and Reall Presence , Euag. lib. 4. Hist. cap. 35. Ioan. Diac. lib. 2. de vita S. Greg. cap. 41. To confirme the honour and inuocation of Saynts , Procop orat . de Edificat . Iustin. Euag. loco ●it . Greg. de Myrac . S. Martini l. 2. cap. 5. 6. 7. The vse of Images in Processions , and how by one of our Blessed Ladyes , painted by S. Luke , a contagious Pestilence was dispelled in Rome , Ciac . in Greg. 1. From another Image stabbed by a Iew , issued bloud , Greg. Turon . de glor. Mart. cap. 22. Sigeb . ann. 560. Holy Oyle flowed from a Crosse , and from an Image of our Blessed Lady , curing many diseases . Baron . ann. 564. Thus the Author of the Catalogue you receaued ; And the like Myracles he sheweth in the rest of the succeeding Ages . As many more he might haue added aswell in the first fiue hundred yeares as after , but that he thought it not necessary , and therefore spared the labour to recollect them .

Which myraculous attestations , we must eyther belieue , and by consequence must also confesse those poynts of Religion confirmed by them , or els we shall not only condemne all Christian Antiquity of lying , and belieuing of lyes , but must lykewise reiect all euidence of credibility founded vpon human testimony ; which is no lesse then to destroy the very foundations both of Church , and Common-wealth , and all Society . Wherefore to binde this Burden also on your backe , that it may sit the closser , I will winde it vp in this manner . That Church whose Doctrine hath beene confirmed by Myracles in all Ages , is the true Church of Christ and his Apostles . But such is the Doctrine of the Catholike , and not of the Protestant Church . Ergo , the Catholike , and not the Protestant Church , is the true Church of Christ and his Apostles .

Section IIII. In reference to a fourth poynt of the Appendix , shewing the Doctrine of the Protestants to haue beene censured , and condemned by the Fathers in all Ages .

HAd you likewise confirmed your Doctrine by such diuine Authority , you should haue shewed some one point of their Religion censured by any of the Fathers , or condemned by any lawfull Counsell , as that Booke quoteth aboue twenty of yours notoriously opposed and condemned by them .

As for Example ; Iustification by Fayth only , and Deniall of Iustice by Workes ; condemned in Symon Magus , Iren. lib. 1. cap. 20. Extrinsecall Iustice by imputation only ; in the Gnostickes , Iren. lib. 1. cap. 5. That no sinne can hurt them that are indewed with Fayth ; in Eunomius , Epiph. haer . 76. Aug. haer . 64. That sinne abideth in the regenerate ; condemned in Proclus , Epiph. haer . 64. That Baptisme doth not washe away sinne ; condemned in the Messalians , Theod lib. 4. haer . fab . Neglect of the ceremonies of Baptisme ; condemned in Nouatus , Euseb. lib. 6. Of holy Chrisme and the seale of our Lord ( which is the signe of the Crosse so called ) condemned in Nouatus and his Disciples , Theod. lib. 3. haer . fab . Derisions of Exorcismes , and Exufflations in Baptisme ; condemned in the Pelagians , August . de Nat. & concupis . lib. 2. cap. 29. The Absolution of Priests not auaileable , and the abolishment of Confession ; condemned in Nouatus and his Disciples , Socrat. lib. 4. cap. 23. Cornel. apud Euseb. lib. 6. cap. 43. Theod. lib. 3. haer . fab. Pacian . lib. aduers . eos . Denyall of inioyned Pennance ; in the Audians , Theod. l. 4. haer . fab .

Denyall of the Reall Presence ; condemned in Iudas Iscariot , Claud. Xanct. Rep. 2. de Eucha . cap. 14. Chrys. hom. 46. in Ioan. 6. In the Simonians and Saturnians , Theod. Dial. 3. condemned likewyse by Iren. l. 4. cap. 34. post medium . Impugning the reseruation of the B. Sacrament ; condemned in the Anthropomorphites , Cyr. ad Calosyr . Denyall of Oblations , and Prayers for the Dead ; condemned in Aerius , Aug. haer. 53 Epiph. haer . 65. Denyall of Freewill ; condemned in Symon Magus , Clem. Roman . Recog. lib. 3. In the Manichees , Aug. lib. cont. Fortunat. Manic . Ordination and Predestination to sinne , and by consequence , that God is the Author of sinne ; condemned in the Predestinate , Sigeb . 415. Geneb . in Zosimo . condemned likewise in Symon Magus , Vin. Lirin . adu . prop. haeret . nouitat . cap. 34. And in Florinus , Euseb. lib. 5. cap. 20. That Saynts are not to be inuocated ; condemned in Vigilantius , Hier. cont. Vigil . cap. 2. & 3. The Images of Christ and his Saynts not to be worshipped ; condemned in Xenaias ; Niceph. lib. 16. cap. 27. Worship of Saints Reliques to be Idolatry ; condemned in Eustachius , Socrat. l. 2 cap. 33. and condemned likewise in Vigilantius , Hier. 161.

Impugnation of single life , and vowed Chastity , and that Marriage is equall to Virginity ; condemned in Heluidius , and Iouinian , Hier. cont. Heluid . & Iouin . Disallowance of prescript Fasts ; condemned in Aerius , Epip . haer . 75. August . haer. 53. and in Eustachius , Socrat. lib. 2. cap. 33. Noe difference of Merits in Heauen ; condemned in Iouinian , Hier. lib. 2. aduers . Iouin . Good vse of Riches , preferred before Euangelicall Pouerty ; condemned in Vigilantius . S. Thom. opusc. 17.

Denyall of one Chiefe Pastor in Earth ; condemned in Nouatus , Euseb. lib. 6. cap. 43. Denyall of vnwritten Traditions ; condemned in the Valentinians , Tertul. lib. de Praesc . & hist. Eccles. lib. 5. cap. 16. lib. 3. cap. 36. That the visible Catholike Church , might remaine in one parte , and perish in the rest of the world ; condemned in the Donatists , Aug. cont . lit . Petil. l. 2. cap. 108. & lib. de Vnitat . Eccles. cap. 2. & per totum librum .

Thus the Author of the Catalogue ; whereunto if I should adde out of the Protestant Apology page 74. and page 127. and pag. 207. how insolently and impiously the most and best learned Protestant-writers doe likewise censure , and condemne the Fathers of the first fiue hundred yeares , I know you would be ashamed to reade them . But this may suffice , to giue the Reader iust occasion to admire the little conscience of your late English Doctors , in challenging the Fathers of the first fiue hundred yeares , wherein if their Aduersaries might come to an indifferent and equall tryall with them , the very Titles of the Fathers Books against them , were sufficient to ouerthrow them . Only in this place I will giue the Reader this short Notandum : for the which if he desire sincerely to know and belieue the Doctrine of the Fathers , he shall haue cause to thanke me . When any of the holy Fathers , do censure any poynt of Doctrine , taxing it of Heresy , or noteth it as the particuler opinion of some Heretike , or reproueth it very much , or wondreth at it , especially if it be such a thing as euery learned Man may easily know , or was necessary to be taught , and that no other Father did therein oppose himself against him ; It is an euident Testimony , that his Doctrine therein was the generall Doctrine of the Church at that tyme ; and ought to be so receaued of the Ages that follow . Wherefore the Author of that Booke , hauing shewed so many poynts of your Doctrine to haue beene so notoriously censured and condemned by the Auncient Fathers of the first fiue hundred yeares in the Hetetikes of those tymes , besides many other poynts and some of those also condemned by Fathers and Councells in after Ages ( whereunto you haue not answered a word ) it is for ought I can see , or perceaue , a cleare demonstration , that the Fathers of those tymes were theirs , and that , eyther your Professors were none at all , or no other then those , that were condemned by them .

Thus , all things with them are infallibly certaine , easie to be knowne , and most conspicuous . They follow the streame and current of that Doctrine , which , by many knowne Successions of holy and learned Men , Martyres , and Bishops , as it were by so many Channells , they deriue from Christ and his Apostles . They follow the fame and greatnes of that Church , which by conuerting Countries and Nations in all Ages , is become eminent and apparent aboue all other sortes of Christians , like a Citty vpon a Hill , aboue the Moale-hills ; or like the Little Stone in Daniel , which growing to be a Mountaine , filleth the world with it's greatnes . They follow the security of those Letters-Patents which the hand of God hath signed with his owne Seale , and commended to the world , by Attestation of many Myracles in confirmation of their Doctrine . And lastly they follow the infallible and powerfull Authority of that Body , which by Censures of Doctors , & Decrees of Councells from tyme to tyme hath euer confounded all those that opposed themselues against it ; While you in the meane tyme , without any lineall Descente from those whome you pretend to haue beene your Auncestors ; without the Progenie of any Gentills conuerted by you ; without any warrant of Gods hand , or sentence of his Iudges for you , do still remayne in the darcknes of your inuisible Church , tossed in the Sea of Error , with euery winde of new Doctrine , not knowing certainly whome to follow , nor what to belieue , vntill at the last , euen the wisest of you being wearie of seeking , and desperate of finding that which they seeke , come to hold all opinions probable , which is in effect to belieue nothing .

Good Syr , had you produced such a Succession , such conuersions of Nations , such Myracles and Censures , in the defence of your Church , as that Booke hath shewed in confirmation of theirs , all zealous Protestants had been bound to haue fallen at your feete , and to haue honoured you for euer . But now , on the other side , against such weighty and massie matters , such cleare and conuincing proofes as these , not being able to giue in euidence so much as one Professor in euery Age , nor in any Age the conuersion of any Nation , or the testimony of any Myracle , or the Censure of any one Father in fauour of your Religion ; who seeth not , that insteed of reason there is nothing but passion on your part ; and certainly for the honour of your cause , it were better to hold your peace , then reply so weakely in a matter of such importance .

For besides all that hath beene sayd against many other most expresse Sentences of the Auncient Fathers , in those very poynts which you haue chosen to touch ; you haue only produced a few dribling Authorities , as it were on the Bye , some falsely translated , and some falsely cited , and some in respect of other expresse words agaynst you , plainely falsified ; that , not to accuse you of a bad Conscience , though you make profession to be much versed in the Fathers , yet the Reader must needes think , you neuer saw , or read so much as those few places which your selfe haue cited , but only tooke them by retaile from others . And howsoeuer , though they were admitted and taken as you giue them vp ; yet in my poore opinion , they eyther touch not your Aduersaries at all , or being a little considered , make rather with them , then against them . Which sheweth great want of iudgment in you : and I verily thinke , if you will be pleased to examine them with me , I shall make you see it . Wherefore as in the former Section , soe that you may know in this also , how far you are chargable , I giue you the summe of your accompt in this manner . The Doctrine of that Church which was condemned by the Fathers of the first fiue hundred yeares , was condemned by Christ and his Apostles . But the Doctrine of the Protestant Church , was condemned by the Fathers of the first 500. yeares , as the most and best learned Protestants themselues haue also confessed . Ergo , the Doctrine of the Protestant Church , was likewise condemned by Christ and his Apostles .

Section V. Myracles defended to be a sufficient Testimony of Truth , and the Doctrine of the Fathers therein declared .

WHerefore to begin , as you doe , with Myracles , most certaine it is , that no true Myracle can be wrought , but only by him , Qui facit mirabilia magna solus ; and therefore whensoeuer any true Myracle is shewed , or sufficiently testified vnto vs , in confirmation of any point of Doctrine ; it is an euident proofe of the truth thereof . For a Myracle in that case , is the Testimony of God , who speaketh by workes , as men by wordes ( sayth S. Aug. Epist. 49. quaest. 6. ) and is the subscription ( as it were ) of his hand and seale vnto it . And certainly if Myracles were no sufficient proofes of true Doctrine , they would neuer haue beene called , Signes and Testimonyes in holy Scripture . God would not haue giuen Moyses power of working Myracles . Exod. 4. That the People of Israel might belieue he had appeared vnto him . Our Sauiour would not haue sayd , the Iewes had not sinned in not receauing him , if he had not done those workes which no man els had done before him . Ioan. 15. And in vayne should he haue promised , that Signes should follow those that belieued , and haue cooperated and confirmed the Doctrine of the Apostles by them . Neyther could he in Iustice haue commaunded the world vpon paine of damnation , to belieue a thing so incredible , as that Christ being Crucified , was risen againe in his owne flesh , and ascended into Heauen , if many other Myracles which the Apostles wrought in confirmation therof , had not made it euidently credible , as S. Austen disputeth in his booke de Ciuit. Dei lib. 22. cap. 7. and in the former Epist. 49. quaest. 6. albeit he well obserued , that this kind of proofe was euer lowdly and extremely laught at , by the wicked Pagans : yet most true it is , which there he also affirmeth , that we should not belieue , Christ to be risen againe from the Dead , if the Fayth of Christians did feare in this point of Myracles , the laughter of Pagans .

Wherefore to answere those places of the Fathers which you obiect , not only agaynst so many of their owne Testimonies alleaged by your Aduersary , but also against Scripture , and against Christian beliefe it selfe , grounded vpon Myracles as hath beene noted ; you must further vnderstand , that the world hauing beene once perswaded by myraculous operations and workes of wonder to belieue the Doctrine of the Apostles with this firme promise , that it should alwayes remaine with them and their Successors , the visible Pastors of the Catholike Church , vniuersally spread ouer all the world ; it ought not to belieue any other Doctrine , or any other Myracles pretended to be done in opposition to that Doctrine which by continuall Tradition hath beene receaued from them . For as there can be no after-word of God , contrary to that which was first preached ; soe there can be no latter Myracles contrary to the testimony of those , by which the world first belieued ; but rather as S. Paul saith , If an Angell from Heauen should preach otherwise then we haue receaued , we should hold him accursed . This made Tertullian in the Booke you cite de Praesc . cap. 44. to protest against all Myracles supposed to be done against the Tradition of the Church ; whereof S. Augustine in his Booke de vnit . Eccles . obiected by you , giueth the reason yet more plainly , shewing that the Catholike amplitude or vniuersality of the Church , by conuersions of Nations in all Ages , doth more euidently proue it to be the true Church of Christ , then any other worke which is done therein ; for it is more manifest to sense and human reason , that the cleare Prophesies of the true Church in holy Scripture are fullfilled and accomplished only in the Catholike Church , which accordingly in all Ages doth visibly spread it selfe ouer all the world , then it can possibly appeare , that any worke of admiration is truly a Myracle surpassing the force of Nature , or power of the Diuell ; whereof it followeth , that the true Church is more manifestly knowne by the accomplishment of those promises , then by the wondrous effects of any Myracles ; and that Myracles doe not soe well , and cleerly proue any Church to be Catholike , as the Church being visibly Catholike , doth manifest those Myracles to be true , which are approued by it .

Whereof it followeth againe , that all Myracles which are done against it , or agaynst the vnity thereof , are as firmely and constantly to be reiected . Which is it that he also teacheth , lib. 13. cont. Faust. cap. 5. and Tract. 13. in Ioan. and lib. 22. de Ciuitat . Dei , cap. 8. obiected by you . And heere by the way I beseech you to note , how much Saint Ansten esteemeth the former Argument of the conuersions of Nations in all Ages , according to the promises therof in holy Scripture , which he maketh such an euident marke , and such an infallible proofe of the true Church , that he preferreth it before Myracles . And for the same cause , lib. 22. de Ciuit. Dei , cap. 8. he spareth not to say : That he who seeketh to be confirmed by Wonders now , is himselfe to be wondred at , in refusing to belieue , that which all the world ( or the visible Church through the world ) belieueth . Which your selfe also hauing obserued , you may wonder at your self , both in refusing to belieue , what you know the visible Catholike Church , for a thousand yeares , through the world , belieued , and ( wherin I also wonder my selfe ) at your not obseruing , that S. Augustine doth wonder at you in that very place , wherein you suppose he agreed with you , as by and by I shall make it appeare .

Adde in the meane tyme to that which hath beene sayd , that the Myracles whereunto the holy Fathers , alleadged by you , forbid vs to giue credit , as vnto Arguments not sufficient to proue the Truth of Religion , were eyther Myracles in apparence only , and such wherewith Heretikes might easily be deceaued , or so deceaue , as S. Augustine speaketh in the former place vpon Ioan : not such as might reasonably induce any prudent man to belieue them . As Dreames , and Visions , and exauditions of Prayers , like vnto those of the Donatists , against whome wrote Saint Augustine lib. de Vnit. Eccl. cap. 16. Or such as were Testimonies of the Iustice and mercy of God in generall , and not of Doctrine in particuler , as were those whereof S. Hierome speaketh : Or finally such as being wrought by wicked men , exceeded not the power of the Diuell , as S. Augustine obserueth , lib. 20. de Ciuit. Dei cap. 19. & Tract. 13. in Ioan. Or were not sufficiently testified , but rather sayd then proued , which Tertullian lib. de Praeser . derideth and sayth , that the power of Heretiks was nothing like , but rather contrary , to the power of the Apostles ; for their vertue was not to rayse the Dead , but rather to kill the liuing , literally fullfilled in Caluin , Bolsec . in vita Caluini , who pretending by his prayer to rayse a counterfaite dead man , being then truly aliue , was thought to be the cause , that he was instantly slaine , eyther by God , or the Diuell . In the same sense also Epiph. lib. 1. de haer . cap. 30. vrgeth Ebion , to rayse some dead man &c. assuring himselfe that he could not doe any true Myracle , by meanes of his false Faith , yea though he called vpon the name of Christ . Not so the Myracles alleaged by your Aduersary , which hauing beene wrought and belieued , and most authentically testified by soe many most holy , most prudent , and learned Witnesses , in confirmation of that Doctrine which is professed against you , need no more to feare the laughter of Protestants , them the Myracles of former tymes , as S. Austen saith , had cause to feare the laughter of Pagans . And such as belieue them not , may iustly feare to be condemned as Pagans , for belieuing nothing . To deny therefore this Doctrine of Myracles , seemeth noe lesse impious , then to deny Christianity it selfe : and to affirme that myracles haue ceased sithence the tyme of the Apostles , were noe lesse vnreasonable , then to reiect all humane Testimonies , and in particuler the Authority of S. Augustine himsefe , in those very places obiected by you .

For in that very place of S. Aug. de Ciuit. Dei , lib. 22. cap. 8. which you alleage against Myracles , That they were necessary before the world belieued , to induce it to belieue : And , That he that seeketh to be confirmed by wonders now , is himselfe to be wondred at , in refusing to belieue that which all the world ( or the visible Catholike Church through the world ) belieueth : which being well considered , maketh little for you . In that very place ( I say ) you could not choose but read these other words directly against you ; That now also Myracles are wrought in his Name , eyther by his Sacraments , or by the prayers , and memories of his Saints ; togeather with the relation of many Myracles done in his owne tyme , and of those in particuler wrought by the Reliques of S. Stephen , which though not necessary after the World had once belieued , as S. Austen there disputeth ; yet God in his mercy hath euer shewed them in all Ages , as well to confound the obstinate that would not belieue the visible vniuersall Church , as also to confirme those in their Fayth , that already belieued . In this place therefore you haue plainely falsified the sense of the Author , eyther very fraudulently , or very ignorantly , choose you whether .

Section VI. Merits of Workes defended , according to the Doctrine of the Fathers : and Syr Humphry answered .

IN the next place against the Merit of Workes , you obiect many places of the Fathers , but none to the purpose . You know full well , that the Catholikes distinguish betweene works that goe before Faith , & workes that follow . Workes going before Faith , and proceeding only from the light of Nature , or from the knowledge of the law of Moyses ( called therefore by S. Paul Rom. 3. The workes of the Law ) your Aduersaries doe all hold , neyther to saue , nor to be needfull to saluatio ; according whereunto S. Paule also saith ; That a Man is iustified by Faith , without the workes of the Law . But that workes following a liuely Faith , formed with Charity , and proceeding from it , doe iustifie , and are needfull to saluation , your Aduersary proueth not only by expresse Scripture , Iames cap. 2. Yee see then how that of workes a man is iustified , and not of Faith only : But also by the lyke Testimonies of all the holy Fathers , noting and condemning the contrary opinion of the Protestants as hereticall , in Symon Magus , in the Gnostickes , and in Eunomius , as hath beene shewed . And further he alleadgeth S. Aug. de fide & oper. cap. 14. testifiyng of the Apostles themselues , that because this opinion of Faith only , sprung vp in those dayes , by peruerting the words of S. Paules Epistle before related , the Epistles of S. Peter , S. Iohn , S. Iames , and S. Iude , were principally written , vt vehementer astruant , vehemently to vrge , and contest that Fayth without workes doth profit nothing . Agaynst all which manifest proofes , you bring only some Authorityes of the Fathers , shewing that our owne workes and righteousnes ( as Basil . hom. de Humil. ) or workes of the Law , going before Fayth ( as S. Chrysos . with S. Paul . Hom. 7. in 3. ad Rom. ) and before Sinne pardoned ( as S. Ambrose ) and forgiuen ( as Theodoret comment . 2. S. Bernard in Cant. Ser. 22. ) doe not iustifie , but only Fayth without them ; which is nothing to the purpose because therein your Aduersary agreeth with you . But you bring not a word to proue that workes following Faith doe not iustify , nor are needfull to Saluation ; which opinion of yours , your Aduersary hath shewed to haue beene often tymes condemned by the Apostles themselues , & by the Auncient Fathers in other Heretikes that haue gone before you .

Section VII . Free-will defended : and Syr Humphry answered .

IN the Controuersy of Free-will , you seeme first to suppose your Aduersaries belieue , that Man hath Free-will to performe supernaturall actes and workes of Pietie without Grace , and then you proceed to dispute against them . How can you imagine , they are so absurd as to thinke by the power of Nature alone to doe that which they thēseues confesse to be aboue the power of Nature , wherin there appeareth not only a great deale of passion in you , ( which hanges lyke to a Cloud betweene the Eye of your minde , and the light of truth ) but also ( as it seemeth ) great want of conscience .

For you know they hold , that without grace , it is impossible eyther to belieue , or to do any other acte which may auayle , or so much as dispose to Saluation . This also you know to be the Doctrine of Bellarmine euery where in that whole Booke , out of which you seeme to cite his words in a contrary sense : and the words that immediatly follow in the very place you cite , do plainely shew , that against your Conscience you falsify his meaning . His words are these : A Man before all grace hath Free-will , not only to naturall and morall workes , but also to workes of piety and supernaturall , as you faythfully cite them : but then it followeth , Thus S. Augustine teacheth , l. de Spiritu & litera , cap. 33. where he sayth ; That Free-will is a naturall and middle power , which may be inclined to fayth , and infidelity . Thus Bellarmine ; whereby it is manifest his meaning to be , that by Grace , Free-will is not made , or giuen vnto vs , but that we haue the power thereof by Nature , which afterward by Grace is inclyned and strengthned to doe those things which by the force of Nature , without Grace , we are not able so much , as to will , or to thinke , much lesse to performe or perfect ; according whereunto , in the same place , he citeth also S. August . de Praedest . Sanctorum , cap. 5. teaching , that the Posse , or power to haue Fayth and Charity , is in man by Nature . And in the same Booke , cap. 11. he alleageth S. Augustine againe Epist. 49. quaest. 2. to the same purpose , saying : Free-will is not taken away , because it is holpen ( by Grace ; ) but because it is holpen , therefore it is not taken away . If it be giuen by Nature , and not taken away by Grace , most certaine it is , that still we haue it . In this sense therefore , your Aduersaries not only affirming , that we haue Freewill by Nature , but also teaching that it is so excited and strengthned by Grace , as we cannot so much as thinke , much lesse accomplish or performe any supernaturall acte without it ; they would easily graunt with S. Basil , con . de Hum. that we owe all , euen that we liue , to the Grace and gift of God ; but that you falsely translate it . They graunt with S. Bernard de Gratia & lib. Arbit . That to will Good , is a gift of Grace . And with S. Augustine . That it is God , who maketh that we worke , by adding to our will most efficacious strength . That vnlesse he make vs willing , and then worke with vs , we shall neuer bring to passe any good worke . And againe with S. Augustine de correp. & grat . cap. 1. That though we haue Free-will to doe good , yet none can be free in will and acte to do it , that is to say , perfectly , or in actu secundo , as the Scholmen speake , vnlesse he be freed by the grace of God . And againe : That all is to be giuen to God , not the first part vnto our selues , & the rest vnto God , as the Pelagians did , against whome S. Augustine disputeth , but all vnto God , and vnto our selues nothing that is not of God . And againe , That without God we cannot prepare our owne harts . And againe , That Gods grace doth not forme , but reforme our Nature , by giuing it the grace wherewith it was first formed . And finally , Ench. ad Laurent . cap. 32. That of his mercy he prepareth our will to be holpen , and helpeth it being prepared . Whereby ( condemning your Aduersaries as you doe , and yet eyther not knowing what they hold , or maliciously mistaking their meaning ) you may see at the last , that with a great deale of labour , for want of a little learning , if not for want of Charity , you haue rather confirmed , then censured their Doctrine .

But now that we haue no Free-will to any act at all , in such manner , as it lyeth not in our power to doe it , or not to doe it ; and that all things are done necessarily , though willingly , because all things are done by the ineuitable decree of God , being the point you should haue proued ; none of the Fathers you alleadge , eyther thought or sayd , but haue condemned it for Heresie and Error in Simon Magus , and in the Manichees : yea , and because it followeth from hence , that God is the Author of sinne , euen for more then Heresie , in Florinus , vt refert Euseb. l. 5. cap. 20. Heere againe I must friendly admonish you , that negligently or ignorantly being deceaued by others , you haue falsely quoted S. Augustine de grat . & lib. Arbit . c. 16. Except God first make vs willing &c. And againe , de Nat. & Grat. cap. 35. Why doe we presume so much &c. which wordes with the rest that follow , are not to be found in those place : neyther if they were , would they make any thing for you , as your selfe will iudge by that which hath beene sayd . And againe you alleage S. Augustine lib. 13. de bono perseuer . cap. 6. there being but one single Booke of that Argument , and in that Chapter , those wordes are not found which you haue there alleaged . You cite him also , cont . duas Epist. Pelag. lib. 2. which second Booke hauing 10. Chapters , you quote no Chapter . Will your Reader impute so many imperfect and false quotations only to the error of your pen , and not rather to your ignorance , or want of due perusall ?

But how will you defend your selfe , in alleaging these other words out of S. Austen : It is certaine that we worke , when we do so , but it is he that giueth vs this working power , by adding vnto our will , most effectuall strength ; as if he had sayd , I will make you worke . Whereby you will make your Reader belieue , that according vnto S. Austen we haue no power of Free-will by Nature , but that God giueth it , by adding his Grace ; which is not so : for S. Austen doth not say , It is he that giueth vs this working power , by adding strength to our will as you alleage , but that , He maketh vs to worke , by adding strength to our will ( or which is all one ) to the power of our will ; which therfore proueth , that we haue power of will by Nature , though not sufficiently able to do any supernaturall act , before he adde the strength of his Grace vnto it . Againe you finde not in S. Augustine these other words of yours : as if he sayd , I will make you worke ; but they are by you fraudulently foisted in , to cut off , & conceale the words that follow . For wheras Pelagius , to proue that we are able by Nature without Grace to keepe the Commaundements obiected out of Ecclesiasticus : Si volueris , seruabis mandata , if thou wilt , thou shalt keep the Commaundements : S. Augustine answereth , he knew as well as Pelagius , that they that will , shall be able to keep them , yet not by Nature as he would haue it , but by Grace , holding it for certaine , that we are able to keepe them , but so as that God is he who worketh in vs both to will and to performe them . The words of S. Augustine are these that follow : It is certaine , that we will when we worke , but it is he that maketh vs to will , of whome it is sayd ; It is God that worketh in vs ●o will ; It is certaine that we worke when we worke , but he maketh that we may be able to worke , giuing most efficacious strength vnto our will , who sayd ; I will make them walke in my Iustifications , and to keepe my Iudgments , and to doe them . Which last wordes you partly changed , and partly omitted , to conceale the Doctrine of S. Augustine , and his proofes out of Scripture , shewing that by Grace we are able to keepe the Commaundements , which the Protestants haue euer held impossible . Lastly as if you meant not to be discouered , you cite the former words out of his Booke . De bono perseuer . lib. 13. cap. 6. which are only to be found in De Grat. & lib. Arbit . cap. 16. Let this be ignorance in you , which in another were plaine forgery .

Section VIII . S. Cyprian falsly alleaged by Syr Humphry , against the Reall Presence .

FInally concerning the B. Sacraments , you only taxe one Authority cited by your Aduersary out of S. Cyprian in his Sermon Of the supper of our Lord , and alleadge another against it out of the same Author , in his Sermon Of the Vnction of Chrisme , which Chrisme ( as it is there recorded ) was vsually made at that tyme vpon holy Thursday of Oyle and Balsamum ( as now also it is accustomed ) for the vse of the Church in Baptisme , and other Sacraments : So hard it is for one of you to alleage any thing out of the Fathers , which one way or other doth not make against you . The words alleaged by your Aduersary are these : The Bread which our Lord gaue to his Disciples , being changed not in shape , but in Nature , by the omnipotency of the Word , is made flesh . A place so playne for Transubstantiation , or change of substance in the Sacrament , that when I read it , it makes me blush at the bouldnes of those Diuines who dare to auouch that Transubstantiation was neuer known before the Councell of Lateran . Now in this sentence , ( forgetting the beame in your owne eye ) you seeke a mote in the eye of your Brother , accusing him , because to be vnderstood , he translated the word which signifieth Nature , to signify Substance , or Nature . If you were as good a Philosopher , as you pretend to be a great Diuine , you could not be ignorant that these three wordes , Nature , Substance , and Essence , are all equiualente , signifying the same thing in diuers considerations ; that which is called Nature in order to motion , is called Substance in relation to the Accidents , and Essence in reference to the definition of it . And I pray you Syr , there being nothing in Bread but shape and substance , he who sayth , That Bread being changed , not in shape , but in Nature , by the omnipotency of the Word , is made Flesh , what doth he affirme , but that it is changed in substance ?

Secondly , you accuse him for alleaging those words out of Cyprian , which Bellarmine himselfe lib. 2. de Euch. cap. 9. holdeth to be none of Cyprians ; Wherein you must giue me leaue to tell you , that your selfe much more deserue to be accused . For first , albeit Bellarmine doth say , he thinketh that Sermon de Coena Domini , not to be S. Cyprians , yet he addeth immediatly in the same place , that it is , The Sermon of some auncient , most holy , and most learned Man , as the Aduersaries ( meaning Protestants ) do confesse ; which words ( that you might with more shew eleuate , and auoyd the former Authority ) were fraudulently concealed by you . It is the worke of some learned Man of that Age , sayth Erasmus in his annotations vpon the workes of S. Cyprian , In tyme not much inferior to Cyprian , sayth Fulke , in 1. Corinth . cap. 11. Wherefore doe we reuerence the Authority of S. Cyprian , but because he was an Auncient , holy , and learned Father ? If therefore the Author of this Sermon , was a most holy and learned Man , as Bellarmine sayth the Protestants themselues confesse , and of the same Age with S. Cyprian , or in tyme not much inferior vnto him , as I haue shewed that the Protestants themselues doe likewise witnesse , why should any Protestant reiect him ?

Besides , though Bellarmine thinketh this Sermon to be none of Cyprians , yet many other Deuines of great name Cypriano tribuunt , doe iudge it to be the worke of S. Cyprian , as well for the likenesse of the stale , as for the dignity of the matter , sayth Gaulortius a learned Protestant in his annotations thereupon . Why then may not your Aduersarie follow heerein , the iudgment of many other great Deuines ? In fine , your Aduersary may alleage for himselfe in this matter , the testimony of S. Augustine cont Donat. lib. 4. cap 22. his words are these : From that Theefe to whome , not being baptized , it was sayd , This day thou shalt be with me in Paradise ; the same S. Cyprian tooke no sleight document , that passion ( or death , or Martyrdome ) doth sometyme supply the place of Baptisme . According whereunto both in sense and words in the same Sermon de Coena Domini , it is sayd ( and therefore according to S. Augustine , by S. Cyprian ) That our Lord &c. deferred not his benefit , but with the same speedy Indulgence he gaue presently aswell a document , as also an example thereof , saying vnto the Theefe ; This day thou shalt be with me in Paradise . He had his condemnation and punishment for robery , but his contrition of hart changed his payne into Martyrdome , and his bloud into Baptisme . Why now may not your Aduersary cite that Sermon as Saint Cyprians , which Saint Augustine himselfe so long a goe alleadged vnder the name of Cyprian ?

First , therefore heerein you deserue both blame and shame , insimulating your Aduersary of fraud for misalleaging S. Cyprian by the testimony of Bellarmine , and fraudulently concealing those words of Bellarmine in the same place ; which euen the testimonyes of Protestants themselues do shew the words alleaged by your Aduersary out of Cyprian , to be of no lesse Authority , then the words of Cyprian .

Secondly , you deserue the more blame heerein , because you alleage agaynst it another place out of S. Cyprian , which according to the opinion of Bellarmine in the same place , in the same Chapter , is none of Cyprians . And plaine it is , that the Sermon of the Supper of our Lord , alleaged by your Aduersary , and the other of Chrisme alleadged by your selfe , are both the Sermons of the same Author ; for the whole Booke contayning 12. Sermons , is intituled , Of the Cardinall workes of Christ , and dedicated to Pope Cornelius the Martyr , who liued in the tyme of Cyprian : And therefore he that denyeth the one , hath no reason to affirme the other to be the worke of Cyprian . How then out of the same mouth could you breath both hoat and cold ? And how out of the same Bellarmine could you proue the Sermon alleadged by your Aduersary to be none of Cyprians , and affirme agaynst Bellarmine the other alleaged by your selfe , to be the worke of Cyprian ?

Thirdly , the like foule fraude committed by you appeareth yet more grossely in the words which you cite out of the same Author , who when you take him to be with you , is Cyprian , but not Cyprian when he speaketh against you . The words of the Author are these : Our Lord therefore at that Table wherein he made his last Feast to his A●ostles , with his owne hands , gaue Bread and Wine : but at the Crosse he gaue his Body to be wounded by the hands of his Enemie ; that sincere verity , and true sincerity ( being more secretly im●●inted in the Apostles ) might expound to Nations , how the Wine and the Bread was Flesh and Blood : and after what manner t● causes agreed with their effects : That diuers shapes might : brought to one Essence , and the things signifiyng , and the things signified , might be called ( and knowne ) by the same names . Thus S. Cyprian . But not thus Syr Humphry , for hauing alleaged the words which seemed to make for him , he gaue Bread and Wine to his Apostles , but his Body to his Enemies , he chopt off with an &c. the words following , That sincere verity , and true sincerity , ( being more secretly imprinted in the Apostles ) might expound to Nations , how the Wine and Bread was flesh and Blood : which as euery man may see , are expressely against him , and serue to expound the meaning of the Author in the rest of that Sentence ; which though otherwise beeing a little obscure , yet being a little considered , may be thus explained . Our Lord sayd to his Apostles , This is my bodie , which shall be giuen for you , when at the table he gaue to them visibly Bread and Wine , but at the Crosse he visibly gaue his owne Body ; that his Apostles thereby might visibly see , he had giuen them inuisibly his owne Body ; because he gaue them the same Body into their owne hands , which was giuen for them , into the hands of their Enemies . 1. That the sincere verity , and true sincerity heereof , being thus secretly imprinted in the harts of the Apostles , they might confidently expound to all Nations , how the Bread and Wine of that table , was truly and sincerely Flesh and Blood . 2. How the causes agreed with their effects , & the words of our Sauiour , which were the causes going before , agreed with their effects , both at the Table , and at the Crosse , that followed after . 3. How vnder diuers ●hapes of Bread and Wine at the Table , was contained but one & the same Essence , because the same shapes remayning , the Natures of Bread and Wine , by the omnipotency of the Word , were changed , o● reduced into the Nature of his Body ; as before you haue heard ●ut of his former sermon . 4. How the thinges signifying ( which were the shapes of Bread and Wine remayning ) and the things signified ( which were the Body and Blood of our Sauiour ) came both to 〈◊〉 called by the same names , because the one did signify , exhibit , and co●aine the other . By all which it appeareth ( the Author hauing his right brought backe againe , and his owne breath being restored againe vnto him , which you had thought to steale and smother ) that he plainely confesseth the Bread and Wine to be Flesh and Blood , and that the Nature of the one being changed into the Nature of the other , they are both reduced into one Essence ; which is the same Doctrine , that your Aduersary professeth , and maintayneth against you .

Your Aduersaries affirme , the Bread to be made a Sacrament and the Body of Christ , by the words of Consecration , for the which cause they not only adore it before they receaue it , but also they haue euer held , that it might be lawfully giuen to Infants , and that which remaines thereof they are wonte to reserue to be giuen afterward to the sicke , or to others that come to receaue , as occasion requireth . You Protestants affirme on the other side , that it becommeth a Sacrament , and a Seale of the Body of Christ vnto you , without any change in the thing , by the liuely Faith of the Receauers ; and consequently you giue it not to Infants , because they cannot receaue it with that Faith which makes it a Sacrament : and that also which remaineth thereof , after the whole Action , you take to be no better then common Bread , and soe you vse it . As custome is the best interpreter of the law , so the practise of the Church is the best interpreter of her owne Doctrine . Wherefore to know what S. Cyprian with the Church of God in the second Age after Christ belieued at that tyme , concerning this point of the B. Sacrament , there can be no surer way , then to examine what is practized in communicating the same to Infants , and in reseruing of it , to be taken as need required . Which S. Cyprian in his sermon De Lapsis , his owne vndoubted worke , hath not obscurely recorded : for he relateth ( Teste meipso ) & sacrificantibus nobis ; my selfe being witnes , and we our selues offering sacrifice , that an Infant hauing beene fedde with a sopp of wine before an Idoll , and being afterward brought to Church , was much tormented during the tyme of the Sacrifice , and when it 's turne came to receaue , it resisted so vehemently , that the Deacon was faine perforce to open it's mouth , and to power in somewhat of the Sacrament that was in the Chalice ; but ( sayth S. Cyprian ) The drinke sanctified into the Bloud of Christ , brake out of her polluted bowels &c. In which Sermon he likewise testifieth : That a certaine Woman when she would with vnworthy hands haue opened her coffer , wherein was reserued the Holy Thing of our Lord , there sprung vp fire from thence , wherewith she was so terrified , that she durst not touch it . And , That another defiled Person presuming to receaue with others , could not eate , nor touch the Holy Thing of God , for in his opened hands ( insteed thereof ) he found Ashes . By Document whereof ( sayth S. Cyprian ) it is shewed , that the Lord doth depart when he is denyed . By which Documents of reseruing the Eucharist , and giuing it to Infants , they ( who will not be obstinate ) may also learne out of S. Cyprian , that the Eucharist after the words of Consecration , was belieued to be really the Body of Christ , and not figuratiuely by Fayth only , to him that doth worthily so receaue it . Wherefore to conclude this Dispute , concerning the Testimony of S. Cyprian for Transubstantiation , and Reall Presence , as it was false that your Doctors claymed him in the former Conference , so being plaine agaynst them in this point , besides many other of no lesse importance , it was fondly done of you , to say they claymed him .

Section IX . S. Augustine falsly alleadged by Syr Humphry , against the Reall Presence .

FYnally against the Reall Presence you obiect other places of the Fathers , affirming the Sacrament to be a figure of Christs body , which your Aduersaries deny not . For they define all Sacraments to be signes and figures , according whereunto they also holde , that as the Sacrament of the Eucharist is a figure , in respect of the Shape or externall accidents therof , so it is the Body of Christ , in respect of the thing contained in them .

But now that the Eucharist is only a figure , or that it is not the Body of Christ , which you should haue proued against them , or els you proue nothing , none of the places alleaged by you do shew ; neyther is it possible in all the Fathers to find so much as one place , that doth sufficiently proue it . While they in the meane tyme ( besides many most expresse Scriptures , Matt. 26. Marc. 14. Luc. 22. Ioan. 6. 1. Cor. 11. confuting also your principall obeiction , that the Body of Christ cannot be in two places , Act. 9.5.22.8.23.11 . 1. Cor. 15.8 . ) They , I say , on the other side produce so many superabundant Authorities from the Fathers & Councells in all Ages , conuincing the holy Eucharist to be the Body of Christ , that I must needs say , they haue discouered more bouldnes ( if not impudency ) than learning or conscience , who eyther in bookes or in Pulpits haue pretended to shew , that the Fathers in this point are plainely against them . To make this appeare , it may suffice at this tyme , briefely to set down the beliefe only of those Fathers in particuler , which your selfe in your papers haue produced for you , Tertullian , S. Austen , S. Ambrose , S. Hierome and Gelasius , shewing , how euidently they teach the contrary Doctrine aswell in their writing elswhere , as in those very places which your selfe haue cited . First therefore let vs begin with Saint Augustine ; who in his Workes making often mention of the Sacrament , giueth vs these particulers of his Doctrine therein ; That before the words of Consecration , that which was offered is called Bread ; but after the words of Christ haue beene pronounced , now it is not called Bread , but it is called the Body , Serm. 28. de verb. Domini . That if Children had neuer seene the likenes of those thinges , but only when it is offered , and giuen in the Celebration of the Sacrament , and that it should be tould vnto them with most graue Authority whose Body and Bloud it is , they would belieue nothing els , but that our Lord had neuer appeared to the eyes of Men , saue only in that likenes , lib. ● . de Trin. cap. 10. That Children were wont to receaue it , apud Bedam . in 1. Cor. 10. Who haue not the mouth of Faith to receaue it . That it pleased the Holy Ghost , & was vniuersally obserued that our Lords body enter into the mouth of a Christian before other meates , in the honor of so great a Sacrament , Epist. 118. cap. 6. which must needes be meant of the mouth of the Body . That we receaue with our hart and mouth the Mediator of God and Man Iesus Christ , Man giuing vs his Flesh to be eaten , and his Bloud to be drunke , although it seeme more horrible to eate Mans flesh , then to kill it , and to drinke Mans bloud then to spill it , lib. 2. cont. Aduersaer . legi● & Prophet . That we doe not eate dead flesh dilaniated , and cut in peeces , as the Capharnaites vnderstood it ; for this indeed were horible , and would profit nothing ; but we eate the flesh of Christ , as it is liuing flesh , vegetated with his Spirit , which is Christ himselfe entirely as he is now in Heauen , Tract. 27. in Ioan. & 63 That no man eateth that Flesh , before he adore it , in Psalm . 93. That the rich men of this World comming to the Table of Christ do receaue his Body and Bloud , which though they adore , yet are not filled with it , because they doe not imitate it , eating him that is poore , but contemning pouerty , Epist. 120. ad Honoratum . That the Apostles did eate the Bread which was their Lord , Panem Dominum ; though Iudas did eate but the Bread of our Lord , Panem Domini , Tract. 59. in Ioan. For our Sauiour was not truly his Lord , because Iudas was not truly his seruant ; And if at the day of Iudgement he should say , Domine , Domine , our Lord would answere , I know thee not .

Protestants may well say with Iudas , that they eate the Bread of our Lord , if our Lord did ordaine it to be a figure of his Body , but they cannot say with the Apostles , that they eate the Bread which is their Lord , because they deny it to be their Lords Body . That Iudas Iscariot receaued That ( sayth he ) which the faythfull know , the price of our Redemption , Epist. 162. ad Glor. That our Sauiour did literally beare himselfe in his owne hands when he gaue it , Conc. 1. in Psalm . 33. That Bishops and Presbiters in the Church of Christ , are properly Priests , de Ciuit Dei , lib. 20. cap. 10. Which doth infer , that properly also there are Priests and Sacrifices , & that Christian Priests doe properly offer Sacrifice vpon Altars . Wherefore making often mention of MASSE , Serm. 91. de Tempore , & Serm. 251. he sayth likewise , that our Sauiour changed the Sacrifice according to the order of Aaron , and did institute a Sacrifice of his owne Body and Bloud , according to the order of Melchisedech , in Psalm . 32. & in Psalm . 39. & lib. 17. de Ciuit , Dei , cap. 20. That he prayed God , to giue him contrition & a fountaine of teares , when he assisted at the holy Altar , to offer that marueilous & heauenly Sacrifice , which Christ the immaculate Priest did institute and commaund to be offered , in Manuali . That a Priest of his offered the Sacrifice of the Body of Christ in a house infested with wicked spirits , which was thereby freed , lib. 22. de Ciu. Dei , cap. 8. That he desired all Priests ( whome he called his Bretheren , and his Maisters ) who should read his Booke of Confessions , to remember his Mother at the Altar , where the also desired to be remembred after her death , lib 9. Confess . cap. 13. That it is not to be doubted , the dead are holpen thereby , because the vniuersall Church receauing it from the Fathers , obserued that it should be offered for those , who departed this life in the communion of Christs Body , Serm. 32. de verbis Apostoli . He reckoneth it amongst the Heresies of Aerius , that he denyed Oblations and Prayers for the Dead , Haer. 53. Could any Catholike at this day , or Bellarmine himselfe if he were now aliue , more fully declare his owne Doctrine in this point of the Reall Presence , and of the Sacrifice of the Masse ; then doth S. Augustine against you ? though in other things you may retaine some difficulties , yet in this me thinkes you should freely acknowledge , that you are wholy conuinced .

Finally , vpon Leuiticus , quaest. 57. in the very place which your selfe haue cited , where there is nothing that may found for you , but only that the figure is sometymes sayd to be the thing figured , ( which as I take , it is only in those cases , where it is knowne and presupposed to be a figure ) he demaundeth why the people should be so much forbidden from the Bloud of the Sacrifice of the old Law , when as none were forbidden to take for their nourishment , the Bloud of this one Sacrifice , which was signified by all the former ; but all that desired life , were rather exhorted to drinke it .

Now therefore heereupon , might not your Aduersaries deeply charge you , that you had egregiously abused S. Augustine , and plainely peruerted his meaning ?

Section X. S. Ambrose falsly alleaged by Syr Humphry , against the Reall Presence .

LEt vs now come to S. Ambrose , who conuerted S. Augustine , that we may see how the Maister & the Scholler agree togeather ; he maketh mention of the MASSE , and that himselfe sayd MASSE , Epist. ad Sororem Marcellinam . He repeateth a great part of the Canon of the MASSE , which is now vsed : We offer vnto thee this immaculate Host ; this reasonable Host ; this vnbloody Host ; this holy Bread , and Cup of life euerlasting &c. And we pray thee to receaue this Oblation as thou didst vouchsafe to receaue the gifts of thy seruant Abel the iust , and the Sacrifice of our great Father Abraham , and that which the high Priest Melchisedech did offer vnto thee , lib. 4. de Sacramentis , cap. 6. He sayth : We daily adore the Flesh of Christ in the Mysteries ( that is to say , in the MASSE , or Sacrifice ) lib. 3. de Spirit . Sanct. cap. 12. He maketh his prayer vnto that Bread , to heale his infirmity , to come into his hart , to clense both his flesh and his spirit from all that defileth , in his prayer preparatory before Masse . And in his Booke De Mysterijs init . cap. 9. he obiecteth in this manner ; Perchance thou wilt say , I see another thing , how dost thou affirme vnto me , that I receaue the Body of Christ ? Whereunto he answereth : How many Examples haue we to proue it , not to be that which Nature hath formed , but that which Benediction hath consecrated : And that Benediction is of greater power then Nature , because by it , euen Nature it selfe , is changed ? And then declaring many Myracles wrought by Moyses , Helias , and Helizaeus , he concludeth : If human benediction were able to change Nature , what shall we say of Diuine Consecration ? If the speach of Helias was able to bring Fyre from the Heauens ; Shall not the speach of Christ be able to change the formes of the Elements ? If the word of Christ were able to make of nothing that which was not , can it not change the things that are , into that which they were not ? For it is no lesse matter to giue new Natures vnto things , then to change their Natures . And a little after he sayth : It is manifest that a Virgin brought forth agaynst the ordinary course of Nature , and the Body which we ( Priests DOE MAKE ) is of the Virgin : What dost thou require the order of Nature ( to be obserued ) in the Body of Christ , who was borne of a Virgin against the order of Nature ? Could the Doctrine of Transubstantiation , or change of Nature in the Sacrament , be more auouched , or better proued by any moderne Papist ? Who likewise lib. 6. de Sacram. cap. 1. thinketh it no blasphemy to say , as he doth , That as our Lord Iesus Christ is the true Sonne of God , not as man by grace ( or by Fayth ) but as the Sonne of the substance of his Father : so ( as he himselfe hath sayd ) it is true Flesh which we receaue ; That is to say , not by grace , or by Fayth only , but in Truth , and in Substance .

Finally in the place which you cite for your selfe , lib. 4. cap. 5. de Sacram. ( where there is nothing to be found in your fauour ) he hath these expresse words . Therefore before Consecration , it is Bread ; but after the words of Christ come to it , it is the Body of Christ . And before the words of Christ , it is a Cup full of Wine and Water ; when the words of Christ haue wrought , then it is made the Bloud which redeemed the People . To conclude , our Lord Iesus testifieth vnto vs , that we receaue his Body and Bloud ; Ought we to doubt of his Fayth and Testimony ? Heere if I had concealed the name of S. Ambrose , would not the Reader thinke , the man had liued in our tyme , that wrore so forcibly and vehemently agaynst you ?

Finally , in the former Chapter of the same Booke he saith againe : The bread , is bread before the words of the Sacrament , but after the words of Consecration , of Bread is made the flesh of Christ . And againe in the same little Chapter , as if by often repeating the same thing he meant to vexe or confound euery obstinate Protestant that should reade it , he saith : Therefore , that I may answere thee ; It was not the Body of Christ before Consecration , but after Consecration , I say vnto thee , it is the Body of Christ . And agayne a little after , repeating the same againe , as if he had now conuinced his Readers , he concludeth : You haue therefore learned ; that our Bread is made the Body of Christ , and that Wine & Water is put into the Chalice , but is made Bloud by the Consecration of the heauenly Word : But it may be thou wilt say , I see not the forme of Bloud . But it hath the likenesse ; for as thou hast receaued the likenesse of death , so thou drinkest also the likenesse of Bloud , and not the visible forme of Bloud , that there might be noe horror of Bloud ; and yet the price of our Redemption , which is the Bloud of Christ , might worke in vs . Thou hast learned therefore , that thou receauest the Body of Christ . Which you also might haue learned , if you had read him your selfe , and not trusted others that read him for no other purpose , but only to wrest his words against his meaning .

Section XI . S. Hierome falsly alleaged , by Syr Humphry , agaynst the Reall Presence .

NOW come we to S. Hierome , who thinketh it noe blasphemy to say Epist. 1. ad Heliod . That Priests with their sacred Mouthes doe make the Body of Christ . And , Epist. ad Euag. That his Body and Bloud is made at their prayer . And , in cap. 25. Matth. writeth as followeth : After the typicall Passouer was ended &c. he taketh Bread and passeth ouer to the Sacrament of the true Passouer , that as Melchisedech the Priest of the most high God had done , offering Bread and Wine to prefigure him ; he also might represent the truth of his Body and Bloud . That is to say , as Melchisedech offered Bread and Wine to prefigure him ; so he also taking Bread and wine , offered the truth of his Body and Bloud to fulfill the figure . According wherunto , in Ps. 190. speaking to our Sauiour he saith : As Melchisedech offereth Bread and Wine ; soe thou also offerest thy Body and Bloud , the true Bread and the true Wine . In that sense , true Bread , as in Epist. ad Hedibiam , quaest. 2. he saith , that Moyses gaue noe true Bread ; And as our Sauiour sayd , Ioan. 6. That his Father gaue them true Bread from heauen . Where also S. Hierome hath these words : Let vs heare the Bread which our Lord brake , to be the Body of our Lord and Sauiour . And he adeth a little after . He sate at the Banquet , and was himselfe the Banquet ; he the eater , and be that was eaten .

Finally , lib. cont. Vigil . cap. 3. he reprehendeth Vigilantius , for speaking against Reliques in this manner ; Therefore ( according to thy speach ) the Bishop of Rome doth ill , who vpon the Bones of Peter and Paul ( which we call venerable , but thou esteemest most vile dust ) doth offer Sacrifices to God , and maketh their Tombes to be the Altars of Christ . According wherunto in Prouerb. 11. he also saith ; That after this life , small sinnes may be taken away , by paine , by prayers , and almes of others , and by celebrations of MASSE .

Lastly in his Booke against Iouinian , which you cite at randome without any number , I find nothing but this that may any way please you : In the type of his Blood he offered not Water , but Wine , lib. 2. cap. 4. This testimony I find alleaged by your Doctours as S. Hieroms , for their meere figuratiue or typicall Presence ; wherin they discouer eyther ignorance or desire to deceaue their Readers . For whosoeuer shall take the paynes to peruse the place , will find the aforesayd words not to be S Hieroms but Iouinians , whose discourse against Abstinence from flesh and wine , S. Hierome there setts downe in that Heretike his owne wordes , whereof these are a part , In the Type of his Bloud he offered not water but wine . And S. Hierome afterward comming to answere this obeiction against drinking of water , and Abstinence from Flesh sayth , that Christ neuer vsed wine nor dainties , excepto mysterio quo Typum suae passionis expressit , & pro probanda corporis veritate . Where the Saynt tearmes the holy Eucharist a Type , not of the Body and Blood of Christ , as the Hereticke did ; but of his Passion , which is represented in the Mystery of the Masse , which is the ordinary Catholike Doctrine and phrase .

Notwithstanding , seeing this Heretike , erred not agaynst the Catholike Doctrine of the Reall Presence , his wordes haue a true sense , and make agaynst you Protestants . For you deny , that in his last Supper , he offered any thing at all , and say , that only vpon the Crosse , he offered himselfe once for all , not only sufficiently by his Bloud and Passion , Heb. 2. but also effectually , agaynst Mal. 2. without any other cleane oblation , for the application of the merit of his Passion vnto vs . This place therefore maketh not for you , neyther is it any way against them though it were S. Hieroms , for they graunt he offered Wine in type or figure of his Bloud , but he offered also his Bloud , answering the figure in Truth and Substance . As he was Priest after the order of Melchisedech , in Bread and Wine , he offered Bread and Wine in figure : As the offering of Melchisedech was a figure of his offering , he offered also his Body and Bloud , which was the Truth or Substance of that figure . Which to be the meaning of S. Hierome , may sufficiently appeare by that which hath beene sayd , and these other wordes of his Epist. ad Marcellam , doe make it yet to appeare more plainely saying : Melchisedech in the Type of Christ offered Bread and Wine , and dedicated the Mystery of Christians , in the Body and Bloud of our Sauiour .

Section XII . Tertullian and Gelasius falsly alleaged by Syr Humphry , agaynst the Reall Presence . And S. Ignatius absurdly claymed by the Protestant Doctours .

THere remayneth behinde of the Authors you alleage , Tertullian and Gelasius . Tertullian is cleare for them , who in his Booke De resurrectione caruis , to proue that our flesh shall ryse agayne and be saued , vseth these words that follow : The flesh is washed , that the Soule may be clensed . The flesh is annointed , that the Souls may be consecrated . The flesh is fed with the Body and Bloud of Christ , that the Soule may be fatned . Though the Soule may feed on Christ by the metaphoricall mouth of Fayth ; yet the flesh hath no such mouth to feede vpon him , and if it had , being only fed metaphorically therewith , nothing would follow thereof , but that it might rise and be saued only metaphorically ; and so Tertullian should haue proued that which he there impugned . In fine , as the flesh is heere sayd to be truly washed and annointed , so also it must be vnderstood to be truly fed , and not to be fed by fayth only , or in figure .

Which Argument to proue the Resurrection , Tertullian seemeth to haue learned of Irenaeus lib. 4. cont. Haer. cap. 34. whome also he calleth Omnium Doctrinarum cariosisim●m Exploratorem . lib. cont . Valent. prope initium . And therfore because the Doctrine of Irenaeus in that place doth serue very well to confirme both the doctrine of Tertullian , and the Reall Presence heere in question , I will giue you his whole discourse . Quomodo constabit ijs &c. ( sayth he of the Heretiks against whome he wrote ) How can they assure themselues , the Bread wherein thankes are giuen , to be the body of their Lord , and ( the Cup to be ) the Cup of his bloud ; if they do not confesse him , to be the Sonne of him that made the world ? And how againe doe they say that , that flesh must go into corruption , and not receaue life , which is nourished by the body and bloud of our Lord ? Therefore eyther let them change their opinion , or let them cease to offer the things aforesayd . But our Dictrine agreeth with the Eucharist , and the Eucharist againe confirmeth our Doctrine ; for we offer ( therin ) vnto him those things that are his , ( because being the Sonne of God , he maketh them by his omnipotency his owne Body & his owne Bloud ) and consequently we teach the communication and vnity of ( his ) Flesh , and of ( his ) Spirit ( with vs ; ( our flesh being fed with his Body and Bloud , and receauing thereby his Spirit to liue for euer . ) For as the bread which commeth from the Earth , receauing the vocation ( or word ) of God , is now no more common bread , but the Eucharist , consisting of two things , the one earthly ( comming from the earth ) and the other Heauenly , ( the Body and Bloud of the Sonne of God : ) so also our bodies receauing the Eucharist ( by the communication and vnitie of his flesh with ours ) are no more corruptible , hauing now the hope of Resurrection . So that according to these auncient Fathers ; as we belieue our Sauiour to be the Sonne of God : so must we belieue the Eucharist to be his Body and Bloud . And as we belieue the Resurrection of the Flesh : so must we belieue that our flesh is fed with the flesh of Christ . And eyther you must change your opinion , or els , as now you haue ceased to offer these things , and to feed your flesh with the body and bloud of Christ ; so you are also in danger to change your beliefe as well of the Diuinity of Christ , as also of the Resurrection of your owne bodyes .

But it may be , the place which your selfe haue cited , lib. 4. cont. Marcionem , out of the same Author , is no lesse with you than was the former agaynst you : his words are these : Professing therefore that with a desire he desired to eate the Pasche as his own ( for it was not seemly that God should desire to eate the Pasche of another ) hauing taken the Bread , &c. he made it his owne body , saying : This is my body ; that is , the figure of my body . But the figure had not beene , vnlesse there were a true body . Whereof citing imperfectly , but halfe the Sentence : This is my body , This is the figure of my body , and changing that , into this , to make it sound more fully for you , you guilefully omit the other halfe ; The bread which he tooke he made his body , saying , This is my body : which are euidently against you . The words also which you cite , wherein the Author seemeth to say , This is my body ; that is to say , this is the figure of my body , and no more , your Aduersaries do clearly shew to haue another meaning .

First , because otherwise , he should not only teach that which is directly contrary to his former Doctrine in the place before alleaged , but also should contradict himselfe in this very sentence : for according to our exposition he should not haue sayd , that Christ tooke bread & made it his body , which is false , if it be only a figure of his body ; but that he tooke bread , and made it the figure of his body , saying : This is my body , that is to say , the figure of my body , and consequently in the words that follow , he should haue sayd , But it were not a figure vnlesse there were a true body ; and not as he doth , but there had not beene a figure , if there were not a true body . For if the figure and the body were both at the same tyme , why should he say of the one , that it had beene , and of the other , that it was ?

Secondly , your Aduersaries therefore do say , the meaning of those words , This is my body , that is , the figure of my body , to be ; This is my body , that is , the figure of my body in the law , now by me fullfilled ; Or , This is my body , that is to say , this is the bread which was a figure in the Law signifying my body , and is now fullfilled by me ; hauing relation to the words of the Prophet Ieremy which a little after he citeth and expoundeth , and sheweth to haue beene then fullfilled by our Sauiour . As in the like sense S. Iohn Baptist , for example , when he saw our Sauiour might haue sayd , This is the Messias , that is to say , The Lambe of God which was the figure of the Messias in the Law , to signify , that the Prophecy of the Lambe of God in Isa. 16. was then fullfilled in our Sauiour .

Therfore that Tertullian meant to say , This is my Body , that is to say , the figure of my Body , now fullfilled &c. your Aduersaries doe plainely proue . First , because it is euident that Tertullian in this place intended to shew how our Sauiour in his Pasche , fullfilled the law , against Marcion , who being an Enemy of the Old Testament , contended that our Sauiour came to dissolue it ; and Tertullian argueth against him in this manner . The Bread of Christ in the law did signifie the Body of Christ , which he proueth out of Ieremie 11. saying : Come , let vs put Wood on his Bread : that is ( sayth Tertullian ) the Crosse vpon his Body . But our Sauiour gaue his Apostles , that Bread which he made his Body , saying , This is my Body , therefore he fullfilled the law , in giuing that Body which the law figured in Bread , and was therefore called Bread in Ieremie .

In the same manner againe he proueth , that giuing his Bloud in the forme of Wine , he fullfilled the law , because he gaue that which the law figured in Wine , and therefore Gen. 49. was called Wine , where it was prophesied of our Sauiour ; That he should wash his stole in Wine , that is , ( sayth Tertullian ) his Flesh in bloud ; So sayth Tertullian , he , qui tunc vinum in sanguine figurauit , who then made Wine a figure of his Bloud , now consecrated his Bloud in Wine .

Secondly , your Aduersaries proue the same , because Tertullian vrgeth these former words , to proue also against Marcion , that our Sauiour had a true Body , and not the shadow or phantasme only of a Body as he contended . Which supposing that his Body was ( as Tertullian speaketh ) the figure of his Body then fullfilled ; he proueth , because vnto the figure of a Body to be Crucified , there must answere a true Body : for of a Phantasme ( saith he ) there can be noe figure .

Secondly he proueth the same , Because in the mention of the Cupp , instituting his Testament signed with his Bloud , he confirmed the substance of his Body . That is to say : he confirmed his Body to be no shadow , but a substance ; for , sayth he , the proof of Bloud , is a proof of Flesh ; and the proof of Flesh , is a proofe of a true body . Wherefore hauing giuen Bloud in his Testament , he gaue also a true Body .

These Arguments therefore haue place , if according to the sense which your Aduersaries make of the words of Tertullian , Our Sauiour fullfilled the law , by giuing that which was figured in the law . But if according to your exposition he gaue only a figure of his Body and Bloud ; he gaue not that which was figured in the law , as Tertullian himself expoundeth the law ; for that which was figured in the law ( sayth Tertullian ) was that Body which was to be crucified , & by consequence he fullfilled not the law : which notwithstanding was the Heresie of Marcion , there condemned by Tertullian . And againe , if our Sauiour had giuen that which was only a figure of his Body , Tertullian could not haue proued thereby , that our Sauiour had a true Body answerable to the figure therof , in the Prophet Ieremie . For if there might haue beene a figure of a figure , there might haue been also a figure of a Phantasme . And if in the mention of the Cup , he had not signed his Testament with true , but only with figuratiue Bloud , his Testament had not beene true , but only figuratiue ; neyther had he thereby confirmed , that his Body was a true Substance . For figuratiue Bloud , could haue proued but figuratiue flesh , and figuratiue flesh could haue proued but a figuratiue Body .

Add vnto this , that if in your sense Tertullian hath sayd , This is my Body , that is , the figure of my Body : Marcion might as well haue sayd in lyke manner : This is my Body , that is to say , the shadow , or Phantasme of my Body . And so in effect , Tertullian had agreed with Marcion , whose Heresy he there condemned ; and had impugned the Truth of the Eucharist , which he there mentioned ; for as Ignatius long before obserued the Simonian and the Saturnian Heretikes , did not admit Eucharists and Oblations , because they did not confesse the Eucharist to be that flesh of our Sauiour which suffered for our sinnes , Epist. ad Smyr . vt citatur à Theodoreto Dial. 3. Wherefore if Tertullian had not confessed the Eucharist to be the flesh of Christ , he must also haue denyed the Eucharist and the oblation thereof ; and for the same reason the Protestants denying it to be the flesh of Christ , and consequently denying the oblation thereof , it is euident that they admitt not the Eucharist of Ignatius , no more , then the Simonian and Saturnian Heretikes haue done before them ; but insteed of the Eucharist which was in his dayes , they haue supposititiously brought in another of their owne inuention .

This is that S. Ignatius Martyr , the disciple of S. Iohn , thought to be that Boy , who was found to haue the fiue Barly loaues and two fishes which our Sauiour multiplyed , that thereby the harts of men might be the better disposed to belieue the locall multiplication of his owne body in the dreadfull Mystery . Euen from thence he tooke a great deuotion thereunto , and was euen then ordayned to be a witnes of the admirable Doctrine thereof . I delight not , sayth he , Epist. ad Rom. post med. in the nutriment of corruption , I desire the Bread of God , the Heauenly Bread , which is the Flesh of Christ the Sonne of God , and the drinke which is his Bloud , And as he had beene fed with the bread , which was Christs flesh while he liued , so when he came to dye , he desired that his flesh might be grown'd as in a Mill with the teeth of Lyons , that he might be made cleane bread for the mouth of our Sauiour . Where also he sayth : It is not lawfull without a Bishop ( that is to say , without orders receaued from a Bishop ) to baptize , nor to immolate Sacrifice . And what Protestant Minister will take vpon him , to immolate Sacrifice ? Or what Protestant Bishop , eyther can or will giue him power to doe it ? For which cause the Centurists , Cent. 2. cap. 4. affirme those wordes of his , to be incommodious , Col. 55. dangerous , and as it were the seedes of errors , Col. 167. Yet this is that Ignatius of the first Age , whome your Doctors with vnspeakable bouldnes claymed to be theirs , as you know in the former Conference ; and in their Booke would make fooles belieue , that the Catholikes when they heard him named , much reioyced , taking him to be Ignatius Loyola , the founder of the Society of IESVS . But the truth is , your Doctors might aswell haue claymed the latter as the former . For in his Religion be tryed by Workes , or Epistles that are extant , then your Authors disclayme from the former no lesse then from the later . Your M. Wotton being vrged with the saying of Ignatius in the behalfe of Merit , taken out of his Epistle to the Romans , vndoubtedly his , as both S. Hierome and Eusebius acknowledge , yea S. Irenaeus ( lib. 3. aduers . haeres . prope finem ) doth alleage a sentence of this Epistle yet to be found therein : being I say , pressed with this testimony , your Doctor in his defence of Perkins pag. 339. answereth in these wordes : I say plainely , this mans testimony is nothing worth , because he was of little iudgment in Diuinity . What more could he haue sayd in contempt of the testimony of S. Ignatius of Loyola ? But your Grand Maister Caluin yet speaketh more plainely in his Institutions l. 1. c. 14. § . 44. Ignatium quòd obtendunt , nihil naenijs illis quae sub Ignatij nomine edita sunt , putidius . Whereas they produce the testimony of Ignatius , I say nothing is more rotten or corrupted ( with Papistry ) then those trifling Epistles that go vnder his name . If nothing be more rotten , that is , more Papisticall , and contrary vnto Protestants then the Doctrine of the writings we haue of S. Ignatius the Apostles Disciple , then is he asmuch for vs as S. Ignatius of Loyolae . And the same M. Caluin in his Booke de participatione Christi in Coena , whereas Westphalus the Lutheran alleadgeth the testimony of Ignatius cited by Theodoret in his 3. Dialogue , out of his Epistle ad Smir●enses , where he chargeth the Menandrian Heretikes with his Caluinian hereticall Doctrine , Non confitentur Eucharistiam esse carnem Saluatoris nostri Iesu Christi , they do not belieue the Eucharist to be the flesh of our Sauiour Iesus Christ ; Caluin , I say , not without disdayne frameth this answere : What ingenuity is this to cite the Epistle of Ignatius which euen an ordinary ( Friar or ) Monke would hardly acknowledge as his owne ? They know that haue read those toyes that they contayne nothing but tales of Lent , of Chrisme , of Tapers , of Fasting , and festiuall dayes , which through superstition and ignorance crept into the Church after Ignatius his dayes . Thus Caluin speakes of the Epistle cited by Theodoret , by Eusebius , by S. Hierome , for the Epistle of Ignatius . So that as I sayd , if the Religion of S. Ignatius the Disciple of S. Iohn , be tryed by his writings , which all antiquity acknowledge as his , he is found , euen by the confession of Protestants , as very a Papist as was S. Ignatius of Loyola , to wit , more then any ordinary Friar or Monke . What desperation then was it of Doctour Featly , & to what a Non-plus was he brought , when he was forced to giue vnto Ignatius and his writings the first place after the Apostles in the Catalogue of Caluinian Professors ? For this Author can no more be coupled togeather with Caluin in the same Religion and Church , then light can agree with darknes , Christ with Beliall . Which ( besides what hath beene sayd ) may appeare in the Preface of his Epistle to the Romans , by the great Encomium he maketh of that Church , Quae praesidet in Regione Romanorum ; which presidence must needs be vnderstood of the Church of Rome aboue other Churches .

Thirdly , to draw to an end of this point , Tertullian seemeth to proue , that our Sauiour gaue his true body , because he professed , That with a desire he desired to eate the Pasche as his owne ; for that it had beene vnseemely , that God should haue longed after the flesh of the Iewish Lambe ( or quid alienum ) or after any thing els that was anothers . But if he had desired to eate bread with his Apostles , he had not desired to eate his owne , but that of another ; and it had beene no lesse vnseemely , that God should haue longed to eate the bread of another with his Apostles , then to eate flesh of another with the Iewes .

Lastly , if this sentence of Tertullian be obscure , it must be expounded by the other place before alleadged , where he sayth , without any ambiguity , that our flesh is fed with the body and bloud of Christ . For it were agaynst all reason that the plaine words thereof should be expounded by this other place , which seemeth to contayne two contrary senses , and therefore is often alleadged by vs agaynst our Aduersaries , and by our Aduersaries against vs .

As concerning Gelasius cont . Eutichem , the last Author that you alleage ; I wil be content that Chemnitius a learned Lutheran , and as great an Enemy of Transubstantiation as your selfe , be iudge betweene vs , whether that place doth fauour it , or doth sound any way for it : his words are these Examen . part. 2. pag. 88. Gelasius sayth , that the Wine and the Bread of the Eucharist , by the work of the holy Ghost , doe passe ( or conuert ) into the diuine Substance of the Body and Bloud of Christ ; and verily these words do seeme to sound very strongly for the establishing of Transubstantiation . For that which passeth into another substance , and that by the working of the holy Ghost , certainely doth seeme , not to remaine in his former Substance . If you had seene this place , or if passion had not blinded you , had it beene possible you should haue cited Gelasius against Transubstantiation , which by the iudgment of such a professed Enemy thereof , doth make so strongly for it ?

Section XIII . The Conclusion of this Treatise .

THus much concerning the Authories of the Fathers alleaged by you , partly false cited , which may be pardoned ; partly falsified , which seemeth to touch your Honour ; and all of them eyther wholy peruerted , or far from the matter ; which comming from a Knight sheweth an excusable ignorance in this kind of learning : But against the substance of the booke you receaued , as I haue shewed in the 4. first Sections of this Treatise , you haue answered nothing . Now therefore , good Syr , if according to your Degree , you will doe your owne selfe Knights seruice , indeed set to your shoulders , and vnderprop your Church , as Atlas was faigned to support the heauens ; for as you haue heard and seene in the former Sections , it is so mainely battered with fower such peeces of great Ordinance , that vnlesse it be mightly sustained , the sound of them alone is sufficient to shake it downe and overthrow it . 1. Their visible Succession in all Ages . 2. Their Conuersions of Nations in all Ages . 3. Myracles in confirmation of their Doctrine in all Ages . 4. Censures of Fathers and Councells , for the condemnation of yours , in all Ages .

For 1. your Doctors did but beg the Question , when they made clayme to Christ and his Apostles , and began at the wrong end , making that their Argument , which should haue beene their conclusion , & was to be proued , by nominating Protestants to succeed them in all Ages , and especially in the Ages before Luther , according to the words of the Question , which they vndertooke , to answere . What foule shame , and extreme confusion is it to your Cause , when being vrged to name or bring forth but one Protestant in 500. or 1000. yeares , before Luther , you are eyther constrained to answere it is not necessary , or els supposing the ignorance of those that heare you , yow are inforced to cloth your nakednesse , with the raggs of Wyckliffe & Waldo , and other such accursed Heretikes ; all of them holding some points with your Aduersaries against you , and being for other grosse heresies noe lesse detested by them , then condemned by you . Rather let the bowells of Oxford Librarie be ripped vp , and ransacked from end to end . Or els neuer leaue digging , vntill you haue wrought your selues into those caues where Protestants liued for so many hundred yeares , to find some Volumes , some Commentaries , or some Records of the Actes and Gestes of your Auncestors . If nothing can be found in Europe , recommend the matter to the East Indian Company , or to the Westerne Voyagers , to seeke and search among furthest Nations , for Protestants , lineally descended from Christ & his Apostles ; which being discouered , were better found then Mynes of gold . For vnlesse by some such meanes , the Professors of your Ghospels may be brought to light , your Church cannot long continue aboue ground , but the former Question alone , will suffice to coniure it downe againe into her auncient darkenes .

2. What can be more vnworthy , than when Priests , Iesuites , & other Religious men execute the commandement & commission of our Sauiour in carrying his Ghospel to the ends of the Earth , as their Auncestors haue done in all Ages before them , thereby prouing themselues their true Successors , whome our B. Sauiour , according to his promise , Matt. 28. hath euer assisted , and will alwaies accompany , Teaching and baptizing all Nations , Omnibus diebus , vsque ad consummationem saeculi , all dayes , or euery day vnto the end of the world : that your wiued Ministers in the meane tyme , fatned with their benefices , should only execute their owne malice in rayling vpon those laborious men , and deprauing their Christian endeauours , thereby shewing themselues to be that peruerse and bastard generation , which insteed of conuerting Infidells doth labour only to subuert belieuers ; insteed of planting the faith of Christ , only indeauor to extirpate that Faith , which they found to be already planted ; & insteed of sowing the first corne , only scatter cockle and darnell vpon that corne which was first sowed by others . Rather set forth whole fleets of Ministers , with their numerous families both for the East , and for the West , to bring those miserable Nations vnto the liberty and light of the Ghospell , that haue layne so long captiue vnder the foule bondage and execrable Tiranny of the Prince of darknes . Then it would be quikly tryed whether in those parts the diuells would submit themselues , and fly before them : or , Whether like the stronger party Luc. 11.18 . as hitherto in Virginia they haue shewed themselues , they would be able to keepe in peace the soules and vessells which they haue there soe long possessed ; vntill there come others stronger than your Ministers that may be able to bind them .

3. What can be more impious , then whereas your Aduersaries , like true Christians confirme their doctrine in all Ages by those signes & myraculous operations , which were promised to follow the true belieuers , Marc. 16.17 . you on the other side should haue nothing to answere , but only like Iewes and Pagans to laugh at them , and at the holy Fathers themselues that were so simple , as eyther to testify or to belieue them . Rather ioyne your harts and your hands togeather , that once in your tyme , you may see a Generall Councell from all Protestant Prouinces meete togeather , where out of so many Religions sprung vp amongst you , hauing chosen one by Lot to be generally professed , beseech him , who heareth all those that with a true Fayth doe call vpon him , to confirme that chosen doctrine by some ostension in the Sunne , or in the Moone , or with some such notorious signe from Heauen , as might no lesse exceed the former Myracles of the Papistes then the wondrous workes of Moyses , confounded the magicall practises of the Egiptian Sages .

4. And lastly , what can be more voyde of shame and conscience , then to clayme those Fathers of the first 500. yeares for yours , that haue so impartially censured so many seuerall points of your Doctrine in the Heretikes of their tymes ( for the which I refer me to the fourth Section of this Treatise ) as he that considereth them , may iustly esteeme the body of your Religion to be almost nothing els , but only a confarcination or bundle of old Heresies , condemned by them . Rather ioyne all in prayer , that if your Cause be true , as Almighty God vouchsafed in his owne person , to iustify Iob , against his friends ; so that our Sauiour would be pleased with a voyce from Heauen , to iustify you agaynst the Fathers . But ouer Shooes , ouer Head and Eares , sayth the Prouerbe ; according whereunto , if being once entred into a bad cause , it be resolued , that still you must needes goe forward ; ceasing to falsify the words , and to peruert the meaning of those holy Fathers , least God in his iustice double your punishment , as you double your iniquity , hold your selues to the Scripture alone , and to your owne interpretation of Scripture ( with M. Luther , and M. Caluin , and those learned Protestants of your owne Nation for so many yeares togeather ) not fearing to reiect the Fathers that were but men , and directly refuting their errors ▪ for in so doing , though you should want verity , yet God might be pleased at the length , to haue mercy vpon you for your sincerity .

O Mercifull God , the Author of all truth ! If you be in the truth , why should you defend it by fraud and falshood ! And how can it stand with his good will and pleasure , that against so many powerfull Arguments and euident demonstrations to the contrary , you should any longer thus contentiously hold it ? And obstinately so continue to professe it ?

Certainly those 4. Considerations before remembred and reported more at large in the 4. first Sections of this Treatise , do make it so euident vnto me , that theirs & not yours is the only true visible & vniuersall Church ordayned and founded by Christ and his Apostles , to teach the world ; that I wonder in my hart how any learned Protestant can be so blinde as not to see it , or so voyd of honesty , as not to confesse it . Neyther if I were now a Protestant should any thing with-hold me from ioyning my selfe vnto them , vnlesse it were only in honor of that Religion wherein I was bred , to expect a little , Whether the foresayd Catalogue of the Names of your Professors in all Ages , and especially in the Ages before Luther , might be found and produced . The Question is now very happily set on foot ; I hope it wil be soundly followed ; and it were to be wished , that no other Controuersy might be imbraced , before this , which is but matter of fact and the key of all the rest , be fully cleared . If Satisfaction may be giuen in this poynt , you may the better hope to be satisfied in the rest . But if not so much as one man can be produced in 500. yeares before Luther , that held not some maine points of Popery against you , or some other grosse errors condemned by you : if when Luther first began , not one Protestant can be named , that did not first fall from the Religion wherein he was bred , or which he had first receaued ; then certainly it is not to be marueiled , if thousands and thousands ere it be long , doe renounce & abandone ( with prayer for those to come after them , whom they shall leaue behind them ) that vpstart Fayth which was new when Luther began , and none at all before Luther .

ALmighty God , inspire the hart of his Majesty , whom it importeth noe lesse then our selues , that whereas the Catholike Recusants were neuer as yet accused of heresy , according to forme of Ecclesiasticall iustice , much lesse sommoned and called to make their answere , or iuridically condemned ; & that their Enemies formerly censured by Generall Councells according to the Auncient Law and receaued custome of the Church , haue notwithstanding , beene hitherto admitted , not only as accusers , but also as witnesses and iudges against them , whereby the people of the Land , being constrained to heare the one party , and restrained from hearing the other , haue been morally compelled to loue the one and hate the other , to magnify the one and detest the other ; his Maiesty would be pleased to grant vnto all his louing subiects , for the saluation of their poore Soules committed to his charge , that now at the length they might be allowed both their eares , to heare both sides indifferently , to weigh and ponder both causes , and well to consider of both Religions . Left vnder the plausible name of spirituall liberty , they be cunningly held in miserable captiuity : being flattered with the shew of light , they be insnared in dubble darkenes : & being deluded with presumption of knowlege , they be bound and buried in most dredfull ignorance . A request soe fauorable both in the sight of God and Man , and so agreable to the principles of Protestant Religion , as I thinke it can be vngratefull to none , who doe wish vnfainedly , that only falshood may be suppressed , and the truth maintained . For the which all those that sincerely desire to serue God vprightly , shall be infinitely obliged to pray for his Maiesty ; not only as for their Gratious King , but also as for their deliuerer from the thraldome of conscience wherein he found them , and for the Author of their chiefest liberty wherin he should place them .

FINIS .