find also the wise Salomon to affirme that Gods words will make a man vnderstand righteousnes and iudgement and equitie and euery good path I find likewise in Saint Luke and other Euangelists Luke 1. vers 4. These things are written that we might haue the certaintie of that whereof we are instructed and that we might beleeue in Iesus and in beleeuing haue life eternall through his name I find further that Christ saith Search the Scriptures Ioh. 20. vers 31. for in them yee thinke to haue eternall life and they are they which testifie of mee as also in another place When one asked Christ what he might do to be saued Luk. 10. vers 26. he referreth him to the Scriptures for his direction saying What is written in the Law So did Abraham answere the rich Glutton They haue Moses and the Prophets Luke 16.29 I find also Saint Paul free from all exception herein saying The Scriptures are able to make vs wise to saluation 2. Tim. 3. vers 15. Vers 16. Vers 17. through the faith that is in Christ Iesus and are profitable to teach to improue to conuert to instruct in righteousnesse that the man of God may be absolute and perfect to euery good worke And in another place we may not presume aboue that which is written I find likewise Saint Peter to accord with Saint Paul 2. Pet. 1.19 when hee saith Wee haue a more sure word of the Prophets whererunto wee cannot take heed as vnto a light that shineth in a darke place till the day dawne and till the day-starre arise in our hearts Many more proofes would the canonicall Scriptures afford to the same effect therefore since by the premised places of Scripture I see that he that speaketh not according to the word of God hath no light in him since the Scriptures can make vs know righteousnesse iudgement equitie and euery good path since they were written that we might haue certainty in that we are instructed in and beleeuing haue life eternall since we are sent to the Scriptures by Christ since they are able to make vs wise to saluation since they are profitable to make vs perfect to euery good worke since it is presumption to go aboue that which is written since the Prophets be our light in darknesse what better rule can we haue of our faith what can excuse any mans ignorance that knoweth this or what an obstinate wilfulnesse were it for me that knowing these testimonies of Scripture shall not beleeue them or why should I not thinke that the Church of England hath not the best reed or mete-wand to measure the truth of her doctrine by when she teacheth Juel Apol. part 2. cap. 9. diuis 1. That the Scripture comprehended in the canonicall bookes of the old and new Testament is the rule of faith so farre that whatsoeuer is not read therein or cannot be proued thereby is not to be accepted as any point of faith or needfull to be followed 4 Which doctrine cannot be shaken or ouerthrowne By proofes of Fathers if we esteeme the authoritie of the learned who do most plentifully giue witnesse and vnanswerable proofes for the same S. Basil who liued in the fourth centurie after Christ saith Let the holy Scriptures be arbitrators betweene vs Basil opist 80. ad Eustac medicum pag. 334. and whosoeuer hold opinions consonant to those heauenly oracles let the truth be adiudged on their side And Optatus disputing against a Donatist presseth him thus Contra Parmem lib. 5. pag 393. We are saith he to equire out some to be iudges betweene vs in these controuersies The Christians cannot because both sides cannot yeeld them and by parts taking the truth shall be hindered The Iudge must be had from without our selues If a Pagan he knowes not the mysteries of Christianitie if a Iew he is an enemie to Baptisme therefore vpon the earth no iudgement concerning this matter can bee found the Iudge must be had from heauen but to what end should we kocke at heauen when heere we haue one in the Gospell Heere we see Saint Basil appeales for iudgement to the Scriptures and so Optatus likewise to the Gospell no acknowledgement here of other arbitrement vpon earth What shall I speake of Tertullion who is most plaine for me Tertul. contra Hermog calling the Scriptures the rule of faith The golden-mouthed Chrysostome will not heere forsake me who termeth the Scriptures Chrysost hom 13. in 2. Cor. Hom. 3. de Laz. A most exquisite rule and exact squier and ballance to trie all things by And also in another place saith God hath left vs the Scriptures more firme then any miracle And vpon the Acts of the Apostles discourseth very fitly to this purpose Chrysost hom 33. in Act. A Gentile saith hee commeth and saith I would bee a Christian but I know not which side to cleaue vnto many dissensions are among you and I cannot tell which opinion to hold euery one saith I speake the truth and the Scriptures on both sides are pretended so that I know not whom to beleeue to this Chrysostome replieth Truly saith he this maketh much for vs for well might you be troubled if we should say we relie vpon reason but seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge And tel me now hast thou any wit or iudgement Note this for it is not the part of a man barely to receiue whatsoeuer he heareth but if thou marke the meaning thou mayest throughly know that which is good when thou buyest a garment though thou hast no skill in wearing yet thou sayest not I cannot buy it they deceiue me but thou doest all things that thou mayest learne to know it say not then I am no scholler and will be no iudge I can condemne no opinion for this is but a shift and a cauill and let vs not vse it for all these things are easie There is nothing can bee more cleere for this most sufficient rule of faith then that which is written by this ancient Author of the imperfect worke falsely fathered as some thinke vpon Saint Chrysostome whom because he is often alleaged by the learned of the Romane Church I will also alleage against them this Author expounding those of Saint Matthew Chrysost opus imperfect hom 49. Then those that are in Iurie let them flie vnto the mountaines explicateth them thus that is they that are Christians let them repaire vnto the Scriptures The mountaines are the writings of the Apostles and Prophets and wherefore doth he at that time command all Christians to repaire to the Scriptures because in that time heresie hath obtained the Curches there can be no proofe of true Christianity neither can there be other refuge for Christians which shall desire to know the truth of faith but the sacred Scriptures Before it was many wayes shewed which was
light of Scriptures Psal 119. vers 10.4 Psal 119. vers 18. vnto thy Lord God Lucerna pedibus meis verbum tuum lumen semitis meis Thy word is a lampe vnto my feete and a light vnto my path And againe Open thou mine eyes that I may behold wonderous things out of the Law 11 Yet thou art to haue great care that thou make not this rule longer than it is nor shorter for this is forbidden by Christ himselfe speaking against such a one saying I protest vnto euery man that heareth the words of the prophecie of this Booke Apoc. 22.18 19. if any man shall adde vnto these things God shall adde vnto him the plagues that are written in this Booke and if any man shall take away from the words of the booke of this prephecie God shall take away his part out of the Booke of life and out of the holy Citty and from the things which are written in this Booke This fault of adding to the Books of holie scripture is very notorious in the Church of Rome as I haue duly obserued Ses 41. For the Councell of Trent addeth to the Canon of the old Testament diuers Apocriphall Books which must be beleeued as Canonicall Scriptures as namely Tobias Iudith Hester and the two bookes of the Macchabees Esdras Wisedome and Ecclesiasticus all which are learnedly proued to be Apocriphall by the right reuerend Father in God my Lords grace of Canterburie in his answer to master Doctor Hill his eight reason Num. 3. sequent the consideration whereof made me plainely conclude that heerein the Church of Rome giues great and apparent occasion for any to iudge that she erreth and consequently not to heare her voice thus vttering falshood for trueth giuing equall authoritie to the Apocriphall Bookes with the holy canonicall Scriptures CHAP. VII Containing an obseruation how the Ministerie of the true Church of Christ is the meanes of teaching the true sense and vnderstanding of Scriptures where and when it hath a visible and externall gouernement ALthough I haue cleerely discouered The externall ministe rie of the Church an ordinarie meanes to know the true sense of Scripture that the sacred Scriptures are the chiefe infallible rule of faith and most sufficient in the precedent obseruation yet could I not rest satisfied till I found also a meanes for the simple and vnlearned to ground their faith vppon because Deus vult omnes saluos fieri ad agnitionem veritatis venire God will haue all to be saued 1. Tim. 2.4 and come to the knowledge of his trueth And as well as he in the gouernment of his creatures hath his end to which he designes them so also by his wisedome he doth most prudently substitute subordinate means for the full accomplishment of such his designements now therefore how those that are neither able to reade the scriptures or though they be able haue not sufficient skill and knowledge to consider the circumstances of Texts and by the analogie of faith not learned enough to find out the true meaning of the Scriptures nor haue the gift of interpretation as many and most haue not whereupon arise many deprauations of Scriptures how such should be directed in the right vse of the rule of Scriptures in finding out the right meaning of them I thought it a matter of great weight wel to discouer and by the declaration thereof to affoord a stay to weake consciences in this behalfe In the scrious discussion of which point it pleased almightie God so to second my carefull Labours and indeuours herein as that I receiued ful satisfaction in mine owne iudgement by this conclusion namely That the most ordinary externall direction left by God especially to direct vnlearned men in the finding out of the true sense and meaning of the Scriptures is the ministerie of the true visible Church of Christ assisted by the holie Ghost and the Church in this respect is called 1. Tim. 3.15 Matt. 5.14 The pillar of truth and the ministers thereof The light of the world 2 And therefore as master Harding himselfe confesseth True vnderstanding of Scripturs only in the Church Doctor Hard. conâ—ut of the Apologie of the Church of England fol. 36. Mester Celuine admonisheth very well That it is especially to be noted that out of the Church there is no light of the sound vnderstanding of the Scriptures But the inconsiderate Doctour maketh a verie fond inference vpon this ground saying This ground being laid on which each part must sland and be tried in crow no more against vs boast your selues no more we feare not the iudgement of the holie Scriptures nay it is your selues that feare this iudgement for your owne conscience telleth you that on this ground you are the weaker side Jnstit lib. 4 cap. 8. num 7. hee forgot that master Caluine said Let this be a firme axiome That no other word of God is to be had to which place must bee giuen in the Church than what is maintained first in the Law and Prophets then in the writings of the Apostles neither is there anie way of teaching in the Church of God but by the prescript and rule of his word If master Harding had well obserued this hee would not haue made such an inference or affirmed that the Protestants feare this iudgement but rather would haue concluded as I doe That since both stand vpon the outward ministerie of the true Church let vs seeke the true Church of Christ and hauing found it The deuties of the true church then heare and follow her doctrine teaching according to Scripture and out of Scripture 3 The due obseruation whereof sheweth That the true visible Church is to represse the deprauations of Heretickes and partly to informe those that are vnlearned and to exercise euen the obedience of those that are learned and by the externall ministerie of teaching the true sence of Scriptures is to giue directions and is duetifully by her members to bee heard and followed Which assertion I find not to make either for the present Church of Rome or of Engl. or any other particular Church till it bee prooued which of them is the true Catholike Ancient and Primitiue Apostolike Church teaching the sound Doctrine of the first pure and vntainted ages whereof I am to speake in the Chapter following CHAP. VIII Containeth a fundamentall obseruation how that consormity of doctrine with the ancient doctrine of the Primitiue Church may bee a good meanes in these latter ages to know the true Church of Christ. AFter that I had thus discouered both the most sufficient rule of faith to be the canonicall and true Scriptures and the most ordinarie externall meanes to find out the true sence to be the ministerie of the true Church Antiquitie a good inducement to the true Church I could not yet giue sufficient contentment to my vnderstanding vntill such time as I had found out also
Christian Princes After this I fell by a meere chance vpon the booke of the now Lord of Canterburies written in confutation of some of Master Doctor Hilles quarterne of reasons Next met I with the Bishop of Lincolnes answere to Parsons with some others All which I perused diligently and with great attention in which writings although some doctrinall points much distasted my palate by reason of my setled affection to the Romane faith yet I found many points both doctrinall and morall verie remarkable and powerfull to moue strong doubtes had I not by the implicite faith of whatsoeuer the Romane Church teacheth folued them all and so consequently held them as matters of scandall and temptation the first of which ought not to moue a setled constancie nor the second to finde any entertainment but euen at the verie first occurrence to be reiected yet notwithstanding at the last reflecting vpon many former obseruations I conceiued that ground of implicite faith to be subiect to the daunger of errour and held it fit to examine verie diligently the groundes of the true Church especially for a Cleargie-man who is to yeelde a reason of his faith and to giue satisfaction vnto others and chiefely in such times as the question is to be discussed which is the true Church a man ought to heare to beleeue and to follow if hee will not be esteemed as a Heathen and Publicane Then began I to reflect more seriously vpon the former points and to grow very familiar with the aforesaid bookes and with much stay to examine the reasons and solutions of Cardinall Bellarmine to his aduersaries in the chiefest points of Doctrine now controuerted where finding manie friuolous arguments and idle solutions I grew into much greater care to discusse matters than euer before least whilest I thought to goe the right way to Heauen and to lead others thither wee went both blindfolded to hell 6 Next vnto this occasion happened another The powder-treason another occasion and that was the most vnmatched Pouder-treason as I thinke the most odious conspiracie that euer was inuented or intended by the braine of man the hatefull memorie whereof will proue euerlastingly to all posteritie a spot indelible not onely to the actors but also to all that shall maintaine approue and allow of the same wishing it had had the intended effect acknowledging no other faultinesse therein but the want of that successe which no honest or good Christian minde could euer endure This was so great a scandale to many that had they not beene otherwise confirmed in the faith of Rome they would forthwith haue abiured it and for my selfe in particular when I heard the names read in the proclamation of those who were the chiefe agents therein I stood amazed fearing that it had beene approued by the Pope vnder-hand because I thought if Garnet Gerralde and Greeneway were either agents or concealers thereof the prouidence of the Iesuites was such that they would neuer whatsoeuer they thought in their iudgements of the lawfulnesse thereof haue giuen consent thereunto without the approbation of higher authoritie and my conclusion in iudgement was that if euer I could be assured that the Pope allowed by any conniuencie whatsoeuer of the fact I should therein rather acknowledge him to be the Vicar of hell than the Vice-gerent of Christ And further I was much more amated when I heard that Garnet should acknowledge himselfe to haue heard of it in Sacramentall confession and yet to conceale it from the State and to denise no means or way to discouer the fact without opening himselfe or his penitent which the doctrine of his owne Church obliged him vnto Siluest verbo Confessio §. 3. num 2. prope finem Emanuel Sa Aphoris verbo Confessor S. Thom. addit q. 1. de sigill confes art 1. id primum circa finem colligitur a simili for the auoidance of so publike a harme at least in generall this made me very much to suspect that in his iudgement he approued it whatsoeuer he pretended to the contrarie For though he had made conscience to haue reuealed his penitent yet stood he bound in charitie and iustice to haue reuealed so much in generall by some way or other as sufficient notice might haue been giuen to auoid the publike harme and desolation that should haue ensued to the State thereby which no doubt he might haue done if hee had would by some meanes or other Besides another thing which bred a great maruaile in me was The Pope exalted him soon after to the dignity of Poenitentiarius in Rome that the Pope himselfe did neither chastise Greenway for the same considering the euidence giuen by his brother Garnet no nor so much as far as euer I could vnderstand as giue any publike intimation of dislike of that hatefull designement which he might haue done by either of his Breues to the comfort and satisfaction of his children here in England and chiefely to the State who for his silence therein haue iust cause to suspect that he either winked at it in secret before hand or at least after the successe thereof would haue ratified it for the most heroicall stratageme that euer Catholikes performed and haue placed him in the Calender of his famousest Martyrs as M. Wilson hath alreadie done of Garnet and Owldcorne in his English Martyrologe who as the head Iesuit hath reported fathereth vpon himselfe that most infamous libell called Pruritanus a booke so full of blasphemous application of Gods sacred word so vnrespectiue to his Maiestie so iniurious to the State and so enterlaced with lasciuious and beastly scurrilitie that it would shame any honest man to be esteemed the author thereof therefore the Iesuites doe deale politikely in ascribing it to a secular Priest to make the secular Clergie as odious to the State as themselues since it is well knowne and that not to a few that the first inuenter of the greatest part of that booke was a faire young Iesuit sometimes a student in the Vniuersitie of Louaine who sent his first inuentions thereof to Parsons and others at Rome who made themselues full merrie with them and well approued them insomuch that father Talbot the Master of the Nouices ingeniously confessed that the reading of some of them caused him much to be distracted in his prayers and it is to be thought that that Iesuit who may best chalenge the first inuention of that libelling art when he shall come to read his Breuiarie by the memorie of them he will offer vp a very vnsauorie incense in the sight of God at these words Et dixit omnis populus fiat fiat and will proue such a merrie mad petitioner as will make all the black guard of hell attending him to dance for ioy But to returne to the consideration of the treason when I arriued beyond the seas and heard some to tearme it but an inconsiderate act as though the substance of the designement were not faultie
medio tom 4. That when Sorcerers doe those thinges which Saints doe they are don for a different end and by a different power for Sorcerers doe them seeking their owne glorie Saints doe them seeking the glorie of God Sorcerers doe them by certaine priuate contracts Saints doe them by publique administration and commaund of God vnto whom all things created are subiect 3 Now therefore since seeming miracles done by the Diuell The true Catholike church the approuer of true miracles exceeding the ordinarie power of Nature may deceiue many if they iudge their Doctrine by them and for that it is hard for a man to bee able to say whether a miracle bee done by the power of almighty God or by the power of the Diuell because both exceede our vnderstanding and the ordinarie course of Nature it stoode mee vppon to search out some infallible meanes by which I might bee assured that they were true miracles and such as I might confidently relie vppon In which scrutinie I could finde no better rule than to obserue whether they bee done in the Catholique Church or no which I doe learne out of Saint Augustine Aug. de vnit Eccles ca. 16. saying Whatsoeuer things of this quality are done in the Catholicke Church Therefore they are to bee approued because they are done in the Catholicke Church Therefore shee is not manifested Catholicke because those thinges are done in her Whereby it is cleere that miracles absolutely are not a proofe of the Catholicke Church but the Catholicke Church an approouer of true miracles whence it followeth That the miracles of the Primitiue Church were not so much a confirmation of her truth as her truth a confirmation of them Whence I obserue further That the present Church of Rome not beeing the true Catholicke Church because shee teacheth not the true Catholicke ancient Faith without mixture of many nouelties doth in vaine all eadge miracles in her behalfe which for that they are done out of the true Church are to bee reckoned amongst Antichrists lying signes prodigies Therefore I may pronounce confidently with S. Aug. vnto the Papists I say not that these things are so Aug. de vnit Eccles ca. 16. because such a one did such and such maruailes but let them proue their Church by the Canonicall bookes of the Scripture and by nothing else these are the demonstrations of our cause Note this these are our foundations these are our grounds whereupon we build Whereby wee see Miracles excluded from beeing a marke of the Church as the Cardinall Bellarmine would faine perswade the world that so his Romaine Church might bee approued for the true Church of God Vnapproueable therefore is the assertion of master D. Hill who chalengeth much vnto the Roman Church by her glorie of miracles wrought by her Saints his words are these The tenth reason of this quarterne Now it is so manifest that there haue beene an infinite number of miracles wrought by those who were of the Catholicke Romaine Religion and neuer any by them who were not of that Church since Christs time as he who shall deny it may bee prooued no lesse impudent and shamlesse than bee who shall denie that euer there was any Masse said in times past in England or that euer there were any warres betweene Turkes and Christians or that there bee any such countries as the East and West-Indies which thing if a man should denie would hee not of all men be deemed not only impudent but madde drunken or afoole In which words because Master Doctor Hill seemeth much to forget himselfe I must needs refresh his memorie with some few interrogatories What master Doctor I pray since Christs time did not Simmon Magus worke miracles who as Baronius saith Baron an 68. nu 22. made images to walke and would lie in the fire without hurt and flie in the ayre and make bread of stones hee could open doores fast shut and vnloose bands of iron and had many shadowes following him as it had been men Will you say he was a Roman Catholike Tacit. lib. 4. did not Vespasian the Emperour at Alexandria restore a blind man to sight will you say hee was a Roman Catholike Who be they Christ spake of when he said Matth. 7 22. Many will say to me in that day Lord haue we not by thy name prophesied and by thy name cast out diuels and by thy name done many great workes and then will I professe to them I neuer knew you depart from me yee that worke iniquitie What will you say that these workers of miracles and also of iniquity were of your Catholike Romane religion What think you of those Saint Augustine speaketh of August de vnit Eccles cap. 16. saying If there be done some miracles of heretikes we ought the more to take heed because when the Lord had said that there should be some deceiuers who by doing many signes should deceiue the very Elect if it were possible he did adde commending it vehemently said behold I haue foretold it vnto you What will you grant all these were of the Catholike Romane religion August tract 13. in loan What will you say vnto the same ancient Doctor in another place where he saith Against these miracle-mongers as I may so call them my God hath made mee warie saying In the last times there shall arise false Prophets doing signes and wonders What will you grant none of these to be yet come or will you grant them all to be of your religion What will you say to your Country-man Prompt mor. part aestiu pag. 627. dom 24. nu 4. Master Doctor Stapleton publike professor of Diuinitie in Louaine and if I mistake not your acquaintance in Doway who saith For the more triall of the godly not onely Antichrist himselfe and his nearest forerunners but all heretikes also may do true miracles by the permission of God as the sorcerers may doe Will you grant such forerunners and Heretikes to be of your Catholike Romane religion or will you say Doctor Stapleton erreth in calling them true miracles or will you recant your former assertion acknowledging your former mistaking and then shall I be as glad as now I haue commiseration of your error beseeching God in the meane time of his infinit mercie that you may see both your owne error and the errors of others of the present Romane religion and how different it is from the ancient Roman religion which in Saint Pauls dayes was famous through the world For my part I could not but vpon these and other considerations obserue the Church of England to be free from such false Prophets and Pseudochrists that they miracles as Christ fore told should deceiue the very Elect if it were possible for neither doe they pretend themselues to worke miracles and so to hunt after their owne estimation and applause for their holines as the teachers of the Roman Church do neither do they hold
for that all times places persons words and actions fall out vnto the good of such a one through Gods all-seeing and directing prouidence 3 This sweete prouidence of God towards me in particular I cannot let passe in silence and burie in obliuion The demonstrations of Gods prouidence towards me least concealing his glorie appearing therein and blemishing my soule with a foule spot of ingratitude in feare of his iust punishments I might deseruedly say Vae mihi quia tacui woe is me because I haue held my peace Esay 6. vers 5. When I consider how God in my childhood drew me out of the countrey where I first breathed ayre making me a young trauellei by Sea protecting me from a dangerous storme and affording me after my escape courteous friendly entertainment in a Castle of this land how in danger of like perill by Sea I returned backe againe by my mothers direction when I was about nine yeares of age How neare to Namures I escaped danger of drowning falling into a hole of water where I stucke fast in the mudde by the head had not Gods protection afforded me a hand to be plucked out with how I escaped many dangerous sicknesses and a most perilous fall out of a Waggon where my head escaped the wheele from crushing it in peeces at my going first to Saint Omers with Master Nicholas Smith the Iesuite to be a student there at the first erecting of that Seminarie of which house I was one of the first sixe that were receiued into it and that had their first mission into Spaine from it how being to sent thence by Gods prouidence with M. Baldwine the Iesuite after a sore storme by night neere vnto the Isle of Wight we were cast into the mouth of the Queenes ships the next day by contrarie winds driuing vs backe vnto the downes neare Douer where we were all taken prisoners by Master King Captaine of one of her Maiesties ships and brought into this Realme being first detained and courteously entertained at my Lord Admirals house at Derford then at the then Lord of Canterburies who committed vs either to Bishops or other graue Prelates where we might haue bad better education for the truth of Christian Religion then we had amongst the Iesuits if we had had the grace to haue made benefit thereof had not the poison of false doctrine first so feised vpon all the powers of our soule that at that time for want of experience knowledge we could not relish the most delicious Manna of Gods word nor giue eare to the happie tidings of the true Gospel of Christ so like deafe Adders our eares were stopped 4 And further how by Gods prouidence about six yeares after intending learning and further experience Other particulars of Gods prouidence towards me I went to Rome in which iourney I was imprisoned first at Pheckam in France where I was most wrongfully committed with another Gentleman and our purses prettie well emptied and was secondly also taken againe at New stade in the Palsegraues Countrey where I was detained for a time with the rest of our companie by reason of Master Thomas Coniers a Iesuite with an Irish brother of the same order who vpon suspition and iealousie of being busie dealers in English affaires engendred by the prettie discouerie of some equiuocations at their examinations had beene sent into England had not the Archduke Albertus sent his letters in his behalfe as afterward I heard it reported for his deliuerie How after many sicknesses in Rome where I continued three yeares I was made Priest intending no other end then to employ my whole life and labours in connerting soules to the Church or Rome which I was constantly perswaded then was the true Church of God and therfore I thought I could take no course of life vpon me more gratefull to God more profitable to others or more meritorious for mine own soule then this was thus disposed and resolued how I with my fellowes kissing the Powes feete and receiuing his benediction vpon our selues and vpon our beads crosses and meddalles with power to giue the English pardon to others here for the annulling of temporall paines due to sin in this life or the next and for freeing soules out of purgatorie we were sent into England How since I haue spent my time for the most part heere in England about nine yeares in the practise of this function Where my labours in that kinde were not vnprofitable nor ill esteemed of by those of the Romane profession in the which no danger of lawes affrighted me no imprisonments made me saint no crosses quailed my courage Now when I reflect vpon all these occurrences of my life with diuers others I cannot but magnifie the wisedome of Almightie God and highly exalt his diuine prouidence and therefore the nearer that I approach vnto the consideration of the occasions and motiues which God hath vsed to worke my conuersion in this Realme to the true ancient Apostolike and Catholike faith giuing me knowledge and experience of many nouelties and erroneous doctrines diameterly opposite to the doctrines of Christ his Apostles and the ancient Catholike faith 5 Since my comming into this Realme Priest Reading of Protestant bookes the first occasion of doubts I obserued no one thing to be more necessarie for the ende I aymed at then the studie of controuersies whereunto next vnto the Scriptures for exhortation and cases of conscience for the better directing of soules I chiefely applied my selfe in the studie whereof I found it behooueful nt to neglect the reading of such Protestant writers as fell into my hands thinking I should thereby be the better able to confute all obiections when occasion of conference with any should be giuen which thing being yearely prohibited by the censure of Bulla coenae which is once euerie yeare with many execrations and curses published in Rome I obtained leaue of my Superior to read them with condition not to study them Master George Blackwell but to confute them which distinction seemed strange vnto me as though I could confute them and not study them yet with this condition I promised to read them amongst which the first that came into my hand was Master Perkins reformed Catholike deliuered me by a kinsman of mine who told me of a Cousen of his that promised to be a Romane Catholike if he could see that booke well answered and confuted Next to this I met with Master Robert Abbots booke in Latine of Anti-Christ giuen to a friend of mine by a worshipfull Knight of this Realme who highly praised it and much esteemed thereof After that I lighted vpon Master Doctor Bucklies confutation of Master Thomas Wrightes articles After that I met with the booke of proceedings against the Pouder-Traytors containing in it that most eloquent and learned Oration of the Earle of North-hampton Then came to my hands his Maiesties Apologie for the oath of Allegiance with his premonition to
the true Church of Christ and which was Gentilisme but now it is no way knowne vnto those which desire to know which is the true Church but onely by Scriptures wherefore because all these things which belongs so properly to Christ in truth heresies haue the same also in schisme Churches likewise holy Scriptures likewise Bishops likewise and other orders of Clerkes Baptisme likewise the Eucharist and all the rest lastly Christ himselfe One therefore that desireth to know which is the true Church whence shall he know it in the confusion of such likenesse but only by the Scriptures Note this likewise heretofore they were knowne by miracles who were true Christians who false How false Christians either could not do miracles as true Christians did or else they could not do such as true Christians did But now the working of miracles is altogether taken away and it is more found that false miracles are wrought by those who are false Christians as Peter according to Clement expouÌ„deth also power is to be also giuen of doing ful miracles vnto Antichrist Likewise heretofore the Church of Christ was vnderstood by their maners when the conuersation of al or most Christians was holy which was not among the wicked But now either such or worse Christians are become then Heretikes or Gentiles And moreouer greater continencie is found amongst those who liue in scisme then among Christians He therfore that will know which is the true Church of Christ whence shall he know it but only the Scriptures Note this The Lord therefore knowing that such a confusion of things should come in the last dayes he therefore commandeth that Christians who are in the Christianitie being desirous to obtaine firmenesse of the true faith should flie vnto nothing but vnto the Scriptures Note againe For otherwise if they haue regard to other things they shall be scandalized and shall perish not vnderstanding which is the true Church and by this they shall fall into the abomination of desolation which shall stand in the holy places of the Church Whereby it appeareth that the only means to find out the true Church is the canonicall Scriptures especially in these latter times to which we are now arriued 5 To our purpose also Gregorie Nissen calleth the Scriptures Other fathers Orat. de eis qui adeunt Hierosolimam A straight and inflexible rule I obserue also Saint Augustine to ioyne with the former who saith The Scripture pitcheth downe the rule of our faith De bono vid. cap. 1. And againe hee saith This controuersie depending betweene vs requireth a Iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle De nupt cencup ad Vater lib. 2. cap. 33. Epist 112. ad Paulin. In another place If a matter be grounded on the cleere authoritie of the holy Scripture such I meane as the Church calleth canonicall it is to be beleeued without all doubt but as for other witnesses and testimonies vpon whose credit any thing may be vrged vnto vs to belieue it it is lawful for thee either to credit or not to credit them according as thou shalt perceiue them of waight to deserue or not to deserue credit He saith besides De doctrin Christiau lib 2. cap 9. Ibid. cap. 42. All points which concerne faith and good life are found in those things which are plainly set downe in Scripture And againe in another place Whatsoeuer it be that a man learnes out of the Scripture if it be hurtfull there it is condemned if it bee profitable there it is found Tract 3. in 1. epist Ioh. Contra lit Petilian Dâ—â—at lib. 3 cap. 6 de vnit Eccles cap. 11. Againe hee saith The Church is our mother her breasts are the two Testaments of the Scripture whence she giueth her children milke Againe further If we or an Angell from heauen declare vnto you either concerning Christ or his Church any other matter or any thing belonging to our faith or life but what you haue receiued in the Legal and Euangelicall Scriptures let him be accursed The same famous Doctor likewise reuoketh from miracles to Scriptures De vnit Eccles cap. 16. saying Say not these things are so because such a one did such and such marualles but let them proue their Church by the canonicall bookes of Scripture and by nothing else These are the demonstrations of our cause these are our foundations these are our grounds whereupon we build And againe Our faith shal reele totter if the authoritie of the Scriptures stand not fast By all which according to this famous Doctor who is termed malleus haereticorum the hammer of heretikes you see this rule of faith most cleerely approued and iustified 6 Neither doe other auncient Writers swarue from the same doctrine Other fathers De error prophan relig p. 61. for Iulius Firminus sayth Let the venerable mysteries of the Prophets be opened let the credit of the holy Oracles stand by vs. Origen further sayth Hom. 1. in Ierem We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Cyrill the Bishop of Hierusalem sayth Concerning the holy and heauenly mysteries of faith Catech. 4. pag. 15. we must not deliuer any thing though neuer so small Note this without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also beleeue the demonstration thereof from the Scripture for the securitie of our faith ariseth from the demonstration of the holy Scripture The Emperour Constantine in his speech to the Bishops of the Nicene Councell hath this memorable saying Theod Hist li. 1. c. 7. pag. 284. We haue the teaching of the holy Ghost written for the Enangelicall and Apostolike bookes and the Decrees of the old Prophets doe euidently teach vs the things that are needfull to be knowne concerning God Therefore laying aside all contention let vs out of the dinine inspired Scripture take the rersolution of those things we secke for Neither will I let my penne paste another notable saying of Saint Augustine which is diligently to bee noted saying In Io. tract 21. Some may obiect we doe rashly in discussing and searching out the wordes of God but way are they vttered if they may not be knowne Why haue they sounded if they may not be heard and why are they heard but that we should vnderstand them Thus the Ancient resolued me in the securitie of this rule 7 And not onely these Proofes of late Writers but also the moderne Writers of the Church of Rome forgetting themselues as it seemeth in their writings euen against their owne grounds about the rule of faith haue giuen me no lesse euidence for this most straight and sufficient rule of the sacred letters and Canonical bookes than the former For first their great
learned Doctor whom they call the Angelicall Doctor sayth Tho. Aqu. lec in 1. Tim. 6. The doctrine of the Apostles and Prophets is called Canonicall because it is as it were the rule of our vnderstanding 1. q. 1. ar 4. And againe our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the Canonicall bookes 1. q. 1. ar 8. and not vpon reuelation if any such haue beene made to other Doctors And also in another place hee sheweth how all iudgement of truth is to be referred to the Scriptures saying In arguing it properly vseth viz. the said reuealed knowledge Tho. 1 q. part 1. q. 1. ar 8. ad 2. whereof he speaketh of necessitie the authorities of Canonicall Scripture but the authorities of other Doctors of the Church as it were arguing out of her owne but probably For our faith doth relie vpon the reuelation made to the Apostles and Prophets who wrote the Canonicall bookes nd not vpon any reuelation made to other Doctors Therefore Augustine sayth in his Epistle to Hierome Epi. 19. Paulo post princip to 2. I haue learned to giue this honor to the onely bookes of Scriptures which are called Canonicall as to beleeue most firmely that not one author of them hath erred in writing but others I reade so that with what soeuer holinesse and learning they are endued as not therefore to thinke any thing a truth because they haue held or written so And in another place Faith doth cleaue vnto all the articles of faith for one medium to wit for the first truth proposed vnto vs in Scriptures according to the doctrine of the Church vnderstanding rightly and therefore hee that swarueth from this meane doth totally want faith Antoninus the Archbishop of Florence writeth expressely Sum. part 3. tit 18. c. 3. ff 3. That God hath spoken but once and that in the holy Scripture and so plentifully to meete with all temptations and all cases that may fall out and all good workes that as Gregorie in the two and twentieth booke of his Morals expounds it he needes no more speake vnto vs concerning any necessarie matter seeing all things are found in the Scripture Gerson a great man in the Councell of Constance sayth De com sub vtraque specie The Scripture is the rule of our faith which being well vnderstood no authoritie of men is to be admitted against it Durandus sayth That generally in the things that touch our faith wee must speake to that which the Scripture deliuereth Praef. in sent least any man fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet the knoweth nothing as he ought to know for the manner of our knowledge must be not to exceede the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinall sayth 1. Sent. q. 1. ar 3. The verities themselues of the sacted Canon be the principles of Diuinitie because the finall resolution of Theologicall discourse is made into them and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius sayth Locor l. 3. c. 29. pag. 290. The Scripture is the infallible rule of truth yea the measure and iudge of the truth Peresius the Diuinitie Reader at Barcelona in Spaine sayth The authoritie of no Saint is of infallible truth Iac. Per. de ratio con li. 2. c. 19. for Saint Augustine giues that honor onely to the sacred Scriptures Whereupon I frame this reason That onely is the infallible rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the infallible rule 8 Bellarmine also writeth thus Other late Writers De verbo Dei li. 1. cap. 2. The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing more certaine nothing better knowne than the sacred Scripture contained in the writings of the Prophets and Apostles wherefore the sacred Scripture is the rule of faith most certaine and most safe and God hath taught vs by corporall letters which wee might see and reade what he would haue vs beleeue concerning him Whence I gather that if the Swenckfeldians are to bee drawne to the written Text then ought those of the Church of Rome also be recalled to the same rule from their vncertaine traditions from the Popes sole definitiue sentence and from their Councels not teaching by Scriptures If nothing be more knowne nothing more certaine as the Cardinall confesseth than the Scriptures why doe they reiect them from being the rule as not sufficient to preserue from error not knowne ynough The same Cardinall sayth in another place De not eccles c. 2. ff respond Simpliciter The Scripture is better knowne than the Church in some case as namely where it is receiued and speaketh plainly and the question is of the Church Willauincentius confesseth The Scriptures and they alone are able to teach vs to saluation De ratio stud Theol. li. 1. c. 31. pag. 21. as the Apostle in the third chapter of his second Epistle to Timothie affirmeth saying All Scripture is inspired of God in which words the Apostle comprehendeth all things that are needfull to the saluation of man Comment in 2. Tim c 3 in vers 15 16. Espenceus writeth That if any thing be needfull either to be knowne or done the Scriptures teach the truth reproue the false reclaime from euill persuade to good neither yet doe they make a man good in some sort but perfect yea they can teach a man to saluation and make him learned sufficiently Panormitane writeth thus One faithfull man Part 1. de elect polest ca. significa though priuate is more to be beleeued than the Pope or a whole Councell if he haue better reason on his side and authoritie of the Old and New Testament And Gerson more sully De exemp doct part 1. considera 5. The examination and triall of doctrine concerning faith belongeth not onely to the Pope and Councell but to euery one also that is sufficiently seene in the holy Scripture because euery one is a fit iudge of that he knoweth And againe some lay-man not authorised may be so excellently learned in the Scripture that his assertion shall be more to be credited than the Popes definitiue sentence for the Gospell is more to be credited than the Pope Therefore if such a lay man though he be priuate teach a truth contained in the Gospell and the Pope either know it not or will not know it yet it is euident that his iudgement is to be preferred Costerus Cesterus sayth That such verities concerning our faith as are absolutely necessarie to be knowne and beleeued of all men are plainely taught in the Scriptures themselues Doctor Saunders sayth Rock pag. 193. Wee
by the secret vertue of the Stone after an inuisible manner adioyning the Rings together a goodlie entire Chaine was made of them Euen so dearely beloued Christian Reader I finde Christ Iesus to haue beene such a powerfull and attractiue Loadstone vnto my Soule by the precedent obseruations lincking the one vnto the other with such infallible truth that therewith euen as with a most strong chaine of his excessiue loue and charitie hee hath now at the length drawne mee to the knowledge of his true Faith rightly taught and professed in the Church of England 2 It is no other than a chaine of Charitie A briefe recapitulation of the premised obseruations by which hee hath drawne mee to write this Treatise for the manifestation of his truth to those that are ignorant thereof It was a chaine of his prouidence by ministring occasions of times persons and places concurring to my conuersion It is a chaine of truth that euery mans chiefe businesse in this life must bee to attaine vnto the end he is created vnto by God or else hee receiueth his soule in vaine It is a chaine reaching from heauen that a supernaturall and reuealed knowledge from God is necessarie to saluation The obseruation also of an absolute necessitie of a supernaturall Faith is a strong chaine to draw any man to search diligently after it The knowledge likewise of the right rule and golden mete-wand of true Faith consisting of GODS sacred Word is a most forcible chaine to drawe Christians vnto the right knowledge of GODS truth The true knowne visible Church of Christ teaching the true sense of Scriptures is a powerfull chaine to draw men vnto the right faith of CHRIST IESVS Conformitie of Doctrine with the ancient doctrine of the Primitiue Church being a proper marke of the true Church of God is likewise a most attractiue chaine drawing to the true knowledge of right Christianitie The wonders and supposed miracles which Christ fore-told the Pseudo-Christs and false Prophets should doe for the seducing of Gods Elect if it were possible are also a strong chaine to draw any man from the Church of Rome The great hypocrisie of false Teachers fore-spoken of in the holy Scriptures agreeing chiefly with the Church of Rome are a chaine of great strength and power to draw any man from that Church The fruits by which false Prophets are to bee knowne and discerned abounding in the Church of Rome are also a powerfull chaine to draw any man of true iudgement from the abhominiations of that Church The discouerie of the Sacrifice of the Masse to bee Idolatrous which is accompted by the Church of Rome the chiefest act of religion that can bee done to God is a most forcible chaine to draw any man to the knowledge of CHRIST IESVS once offered for vs procuring our Sanctification Is not the proofe of Transubstantiation also to bee a noueltie a potent chaine to draw any man from Rome to the Church of England where the Sacrament is freed from such disgrace Is not the Amputation also of the holy Eucharist a powerfull chaine to draw men from the Church of Rome that they may rightly according to Christs institution bee partakers of the Lords Supper else where Is not also the noueltie of the Popes Pardons and Indulgences which is annexed to Crosses Graines and Meddals a powerfull chaine to draw any man that is not ridiculously childish a stronge chaine to draw him from the Church of Rome If the false doctrine of seuen Sacraments be well discouered by any man bee can not want a strong chaine to draw him to acknowledgement of two true Sacraments instituted by Christ if the doctrine of the Virgin Maries conception in originall sinne bee doubtfull in the Church of Rome the truth of Scriptures shewing it certaine may serue for a strong chaine to draw any man from that doubtfulnesse If the pretended chastitie of the Romish Clergie doe make the Church of Rome seeme more pure and holy than any other the prohibition of lawfull marriage to Priests and the dispensation and permission of vnlawfull marriage to kindred may bee as a strong chaine to draw deceiued soules from the filth and impurities of her hypocriticall holinesse By these the mightie strength power of all those chaines hath the goodnesse of almightie God deliuered my long estraied soule out of her dangerous waies setled me in the happie societie of his true faithfull beleeuers teaching the true ancient Catholike and Apostolike faith Oh how truly may I now say with holy Dauid in humble acknowledgement of Gods singular mercies vnto my soule Maruailous are thy workes Psal 139.14 O Lord and that my soule knoweth right well 3. Now it is time To all Seminarie Priests O all yee Seminarie Priests in this Land or else where who labour still in the same blindnesse and errours wherein hitherto I haue beene my selfe inwrapped as in a darke cloude that out of that true charitie and zeale of your soules good and happinesse wherewith I haue cause to be affected towardes you I direct my speech a while vnto you and manifest the sincere candor of my heart and affections to pittie your case as I haue had cause to bee sorrie for it heretofore in my selfe and therefore I can not but admonish you of the perill you liue in both of body and soule for looking no better into the doctrines which you teach You pretend to bee the salt of the earth Math. 5. vers 13. and the light of the world therefore you haue cause to see well that your doctrine bee sound wherewith you season mens soules and that the example of your vertues and life bee not hypocriticall and superstitious if your salt bee infatuated with nouelties and corrupt doctrines all the world will trample vpon you and you are only fit to bee cast out vnto the dunghills if your liues giue no true light but bee a couered vnder the appearance only of vertues as vnder a bushell where there is no corne your poore followers will bee hunger starued and runne into darkenesse and neuer finde the true light of the world CHRIST IESVS Who illuminateth as Saint Iohn saith Ioh. 1. vers 9. euery man comming into this world If it bee true that CHRIST saith Hee that doeth and teacheth Math. 5.19 shall bee called great in the Kingdome of hâ—auen Vnlesse both these duties goe together without mixture of falshood and finne you can neither bee great in Heauen nor in Earth but certaine I am your paines will bee great in the deepedungeon of hell Examine well your owne consciences both for doctrine and conuersation build not vpon other mens bookes only but examine their doctrines by the infallible rule of Scriptures send your Disciples vnto Christ as Saint Iohn Baptist did not to the Popes who can and haue erred both in doctrine and manners say vnto your Children as Christ our Lord and Master said Search the Scriptures c. because