rrror then did it not rely vpon the truth of God and then it were no diuine Faith Againe if in that Faith by which we are saued we might be seduced to falshood See William Perkins pro. de fide n. 6. then by falshood we might be saued and by vntruth attaine to truth which parradoxe is both blasphemous hnd ridiculous Authorities of holy Scriptures consent of venerable antiquity and the vnanimous approbation of the vniuersall Church I could produce for the truth of these properties but I holde them needlesse for that in themselues they doe appeare most perspicuous and by no Protestants which I can reade of are they denyed as by all Catholicks is confessed I hauing thus farre waded at the length I began to obserue where this rule and direction is to be found that by consent therof I might be conuayed to that knowledge which so much importeth me and therefore I doe here inquire of the Protestant and he telleth me readily that true it is such a rule must guide all Christians and is to be found in their Church contained in their Bible and by them tearmed the word of the Lord and diuine Scriptures this they say is easie plaine and an infallible direction to all who seeke after Heauen and heauenly knowledge 5 But heere I am intangled with so many difficulties so that I am rather pusled clouded and encombred then any way freed cleared or ascertained of any truth First how can it appeare vnto mee that I may be assured that this Booke is the word of God and of that continuance and authority whereof I speake Wee see many workes beare Saint Augustines name and others of other Fathers which Protestants stoutly deny to bee theirs yet not so auncient as their Booke of Scripture must be if it be true Scripture indeed Heere I inquire so certaine knowledge of the Truth that in it selfe it be plaine for all men to perceiue it and so certaine that it should be impossible how it could be otherwise else as I haue before said it cannot guide or warrantise Diuine and infallible Faith But I haue euer found Protestants so extreamely pusled in this point that they know not how to extricate themselues their Answers were so weake different disjoynted and vncertaine that at the last they haue no refuge but to depend vpon the tradition of the Roman Church from whence they haue their Scriptures yea and those traditions also they must grant to be of infallible truth and Faith otherwise their Scriptures will not carry credite sufficient whereupon to build an infallible Faith and yet if they graunt this they suffocate and choake their owne cause in many essentiall and important points of difference twixt them and Catholicks so as this Rule ought to be cleare easie and infallible is no sooner looked vpon but it is presently lost in ambiguities doubts and vncertainties 6 And admit that they were able in the grounds of their Doctrine to produce any one infallible plaine certaine rule assuring me that the Booke they shew me is the word of God or written by such sacred Authors as they tell of which they are neuer able to doe See Iohn Cal in Praesat in no test Zanch. lib. de Sanctis fol. 412. tom 2. Beza in resp ad defen Cast Ite Beza in praefat no. test 1556. Car. moli in transla no. cest par 11. fol. 110. Ite parte 64. 65. 66. 74. 99. See confe at Hampton Court pag. 46. yet are they presently encumbred with another difficulty which maketh all vncertaine which is contained in it For in former times of a great part of this volume the Greeke translations were many the Latine more of late since Luther began from him his complices and Of-spring the translations haue bin diuers and so different that one condemneth another to Hell for corrupting falsifying and abusing of holy Scriptures yea Luther himselfe differeth in aboue 30. places as I can easily shew from himselfe in seuerall translations of St. Mathewes Gospell out of these into English we haue at the least 7. or eight seuarall versions of all which his Maiesty pronounceth there is neuer a good and the Geneua be the worst of all Heere I would see how the ignorant or learned amid such diuersity of opinions in men of knowledge in all sacred languages can with assurance and certainty select the true Translations from the false that it be impossible to erre herein for if in this case there can be no infallible rule and direction plaine and easie for all men to vnderstand as I haue before deliuered it is impossible that any man can be able to settle an infallible and neuer erring Faith vpon any thing contained in it when as he is not certaine what is the true word of God and what by Ignorance Error or wilfulnes is thrust in by humaine inuention and subiect to falshood 7 Heere not onely the Ignorant is so intangled with the Brackes and Toyles of vncertainty and instability so as he knoweth not which way to get out yea findeth impossibility by his owne industry euer whilest he shall liue to cleare himselfe But the Learned also are no lesse clouded with endlesse variety and difference among such as are no lesse yea more learned then themselues hauing no reason whereupon to relye their owne Iudgements before others and bee so assured thereof as that it is impossible they should be deceiued and consequently to frame an Article of Diuine Faith vpon the assurance thereof So as out of this head this rule of onely Scriptures hath lost not onely certainety but perspicuity also both which are very much behoofefull in the direction whereof I speake 8 And heere in my vnderstanding it cannot be answered as in the Proeme of the new Bible See Calu. vbi supra those Translations say to wit that this diuersity is not in matters appertaining vnto Faith Iosias Symlerus in vita Bullinger but in other pointes of lesse consequence First that is not true as by the inuectiues some of the Translations make against the rest doth appeare Againe in most pointes of Controuersies betwixt them and Catholicks they translate places concerning those points differently from the olde Latine receiued aboue 1000. yeares agoe in Gods Church onely in fauour of their owne herisies and opinions being matters of Faith As for example they translate for Priests Elders for Idols Images c. I say yet further that in so much as all matters there is the true Word of God and I partly finde that some part thereof is mistranslated and that is proued by the diuersities of those Translations dissonant each to other Therefore cannot all bee true in regard hereof I say I must require a sure certaine and infallible Rule by the which it may remaine vndoubted that those errors or mistakings were in matters of Faith as well as lesse matters sithence I could neuer heare of any Warranty out of Heauen assuring these translations
so difficill that I can assure my selfe of nothing which by mine owne industry I am able to attaine vnto much lesse find it so easie and plaine as to haue infallible assurance of what I conceiue wherefore I must of necessity seeke that assurance else where and take direction froÌ„ surer knowledge then mine owne or any my selfe can gather out of holy Scriptures otherwise I shall fashion molde out a very feeble and fickle Faith voide of all certainty Putasne intelligis quae legis saith St. Philip to the Eunuch Act. 8. Thinkest thou that thou vnderstandest what thou readest hauing the olde Testament in his hands Quomodo possum si non aliquis ostenderit mihi How can I saith the Eunuch In Apoc 2.5 vnlesse some body shall shew me Ego saith St. Hierome nec saÌ„ctior sum hoc Eunucho nec studiosior c. I am not holyer nor better studyed then this Eunuch and concludeth in these wordes These things I haue briefly mentioned to the end you may vnderstand that you caÌ„not enter the holy Scriptures without a guide and one who shall shew thee the way This I finding to be most true by all reason and experience in my selfe and diligent obseruation in others I bent my labours and study to finde out this happy guide which infallibly and without danger of erring would instruct me with the true meaning of holy Scriptures Perceiuing plainly therefore that the Protestants rule of Scriptures could not serue for this purpose I begin to examine what assuraÌ„ce Catholicks had for their beliefe or expositions whereupon they relyed 14 They confesse a plaine easie and infallible rule must guide in matters of Faith they say moreouer that cannot be any dead or dumbe writing be it neuer so Sacred for nothing can be written so plaine but in many clawses or passages it will beare seuerall constructions where seuerall constructions are there is ambiguity and doubt and consequently no such plainnesse and certainty as our Faith requireth neither can that writing when it is wrested against true meaning expound it selfe or determine any controuersie that about the Letter or sence thereof shall fortune to arise 15 This rule then must be a liuing rule able to expound it selfe and vnfold such doubts which in matters of Faith shall fall out And this I easily beleeued for my owne reason doth dictate that Almighty God would not vnder paine of Hell binde all men to beleeue aright and with a Diuine infallible beliefe and leaue no rule no meane no ground open to euery one and in it selfe infallible to establish his beliefe vpon and resolue the doubts thereto appertaining 16 This liuing Iudge can be no priuate man for warranty in such we haue none neither is there cause to expect more in one then in another moreouer that must needes dye and faile and so the rule of saluation perish and then the world to be left without meanes of accesse vnto Almighty God 17 A temporall or ciuill Common-wealth it cannot be for no one CoÌ„mon-wealth or temporall Congregation hath any colour of Authority out of Heauen to chalenge that priuiledge Againe no one Common-wealth hath continued since Christ but hath sufferd Change in the whole forme yea Religion and all and there is no cause to ascribe this security more to one CoÌ„mon-wealth then to another There remaineth only an Ecclesiasticall coÌ„munity to wit the Church of Christ whereupon Catholicks doe rely and assigne for this rule wherein as I doe confidently beleeue they are not deceiued whereunto I am induced by euident reason by manifest and apparant authority continuance of experience For the infallible Authority left in this Community we haue the expresse Promise of Almighty God in many places of holy Scripture for of this Church our most Blessed Sauiour saith St. Math. 16 Portae inferi non praeualebunt aduersus eam The Gates of Hell shall not preuaile against it Vitia saith St. Hierome peccatum c. In St. Math 16. St. Amb. lib. de bono mortis cap. 12. Epiâ—h in An. He meant by these Gates the vices sinnes and Doctrine of heretiques and the same in effect say the rest of the holy Fathers And St. Paul saith that Ecclesia Dei viui est columna firmamentuÌ„ veritatis quod manifestum est in Carne iustificatum est in spiritu apparuit Angelis predicatuÌ„ est gentibus creditum est in mundo assumptuÌ„ est in Gloria 1. Tim. 3. The Church of the liuing God the piller and ground of Truth and manifestly it is a great Sacrament of piety which was manifested in Flesh was iustified in Spirit appeared to Angels hath bin preached to Gentiles is beleeued in the world is assumed in Glory Quia ab illa In 1. Ti. 3. saith St. Ambrose firmantur in veritate omnes credentes For asmuch as from the Church all true Beleeuers are established in the Truth Ego vobiscum sum saith our Sauiour S. Math. 28. vlt. omnibus diebus vsque ad consummationeÌ„ seculi I am with you all dayes euen to the consummation of the world Qui In Mat. 28. saith St. Hierome vsque ad consummationem mundi suam praesentia pollicetur illos ostendit semper esse victuros se nunquaÌ„ a credentibus esse recessurum Who promiseth his presence vnto the end of the world sheweth that they shall euer liue that himselfe will neuer depart from the faithfull St. Ioh. 14. And in another place he saith I meane Christ our most blessed Sauiour S. Chris hom 74. in Ioh. Ego rogabo PatreÌ„ c. I will aske the Father and he will giue you another Paraclete the spirit of Truth that he may remaine with you for euer which could not be meant of the Apostles only to whom it was spokeÌ„ St. Ciprian lib. 9. in Ioh. but of the succeeding Church whose person they beare and was to indure to the worlds end Non pro eis rogo tantum saith our Sauiour St. Ioh. 17. I doe not onely pray for them meaning his Disciples but for them also that by their word shall beleeue in mee that they all may be one as the Father in mee and I in thee that they also in vs may bee one as wee also are one And herein all holy Fathers doe assent and plainely thus vnderstand it 18 This promise of the holy Ghost St. Paul doth plainely testifie to be fulfilled when he saith thus Ephes 4. Christus ascendens in altum captiuaÌ„ duxit captiuitate dedit dona hominibus Christ ascending on high hee led captiuity captiue he gaue guifts vnto men where after a few wordes he addeth Ipse dedit quosdam quidem Apostolos c. he gaue some Apostles and some Prophets and other some Euangelists and other some Pastors and Doctors to the consummation of the Saints vnto the worke of the Ministry vnto the edifying of the body of Christ vntill wee meete all into
promises of Gods assistance doe both inuite and warrant me and so many infallible testimonies of his performance encourage mee to the same 24 Thus much Sir I haue deliuered and these reasons I haue alleadged for the better approbation of my motiues and thus much I haue set downe to the end you might vnderstand that I haue not done any thing which doth sauour either of temerity or passion but meerely out of true zeale and an earnest desire I haue to let you see how sollicitous I am to saue my soule which how sinfull so euer it is it hath pleased Christ our louing Sauiour to redeeme by the purchase hee made disbursing his owne most precious Blood Nor doe I in this stand vpon mine owne opinion but vpon the Iudgement and Doctrine of the whole Church of Christ neither haue I done this to any other purpose but meerely and purely to giue your importunity content 25 These thinges I haue I say deliuered and vnto them will I God willing adhaere vntill such time as better reason shall be giuen me In the interim I craue nothing but your Blessing and fauour if you be pleased still to cast mee off Gods will bee done Prouidentia Diuina haereditas mea I must take the Diuine prouidence to bee mine Inheritance and then I shall haue iust cause to say with that Blessed man Saint Francis who when his Father had cast him off for his strictnesse and austerity of life hee departed from his Fathers presence reioycing and singing Pater noster qui es in Coelis so may I say Pater noster qui es in Coelis for vpon earth I haue not the comfort of a Father Wherefore that comfortable saying of the Kingly Prophet can neuer depart from my remembrance viz. Quoviam pater meus mater mea dere deliquerunt me Dominus antem assumpsit me Because my Father and my Mother haue forsaken me but our Lord hath taken mee and the comfort hereof shall be alwayes ready to accompany me 26 Before I was a Catholicke my exorbitant and irregular life much afflicted you and now since I haue amended that fault through the grace of God and the helpe of the seauen Golden Candlestickes Ap. 1. spoken of in the Apocalips which are the seauen Spirits of God which the holy Church doth holde to bee the seauen Sacraments all which doe promise grace Ex opere operato which I haue sucked from the charitable breasts of our most holy Mother this Catholicke Church You haue Sir little reason to let that Religion which reclaimed me from Vice and hath beene the motiue to my amendment adde matter to your greater affliction Doe you desire that I should haue Saluation then deny mee not that Faith which hath more then a morrall assurance of Heauens happinesse 27 Out of the Catholicke Church Tract in col cum Eremito saith Saint Augustine a man may haue all thinges excepting Saluation hee may haue Orders hee may haue Sacraments hee may sing Alleluia hee may answere Amen hee may haue the Euangelists he may haue and Preach in the Name of the Father and of the Sonne and of the Holy Ghost but hee can by no meanes obtaine Saluation Thus wrote and taught Saint Augustine And seeing I haue some of his workes by me I will alledge you one or two places more to this purpose wee haue in hand And that I may omit saith hee lib. cont Epist Fund cap. 4. this Wisedome which I deny to bee in the Catholicke Church there are diuers other thinges which doe most Iustly retaine and holde mee within heâ— bounds and vnity there doth holde me the consent of People and Nations the Authority which bad her beginning by Miracles nourished by Hope augmented by Charity confirmed by Antiquity There doth holde me the succession of Bishops that is of Popes vntill this present Day from the very Seate of Saint Peter to whome our Lord committed the feeding of his Sheepe after his Resurrection to the Episcopall Dignity of this present bishop And lastly this very name Catholique holdeth and detaineth mee in the vnity of thee Church which Name this Church hath alwayes not without cause among so many different Sects and Heresies in such sort obtained that although all Heretiques doe desire to bee called Catholickes yet if a Stranger I meane a Iew Turke Infidell or one who is not a Christian should demaund where is the Assembly of the Catholicke Church there is no Heretique who careth to assigne his Temple or his house To which may very aptly bee added that worthy saying of Saint Caprian O beatam Ecclesiam nostram quam sic honor diuinae dignitatis illuminat quam temporibus nostris gloriosus Martyrum sanguis illustrat erat ante in operibus fratrum candida nunc facta est in Martyrum cruore purpurea floribus eius nec Lilia nec Rosae desunt That is O happy is our Church whome the honour of Gods Grace doth so lighten whome in our dayes the Glorious blood of Martyrs doth glorifie shee was in the workes of our Brethren white before but now shee is become in the blood of Martyrs of Purple colour neither are Lillies nor Roses wanting to her Flowers 28 Thus wrote Saint Ciprian rreating of the Church and of the persecution thereof in Africa Innumerable other places of holy Fathers could I alleadge for this purpose but I holde it not needfull I will heere end for feare I labouring to giue content in Writing vnto you might discontent you more by my perplexity and endeauouring to auoyde one mischiefe might happely fall into another according to the olde Prouerbe Incidit in Scytham cupiens vitare Charibilem 29 I therefore humbly craue your pardon to end and withall intreating you no further to taxe me then I shall be ready at all times Dum spiritus hos alit artus to continue From my Lodging indurance this 15. day of August being the 46. th Weeke of my Imprisonment 1614. Your most dutifull Sonne N. N.