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
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
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
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
of the blessed Sacrament as well Bread as Wine according to Christes owne institution This inducement amongst many hath not beene the least which hath as comfortably drawne mee to the Church of England as the starre which appeared to the three Sages in the East guided them in a short space to the presence of Christ swadled in clothes and lying in a Crib at Bethlem hauing in imitation of them now offered vp my three gifts vnto Christ to be emploied wholly in his seruice my Vnderstanding my Memorie and my Will with all my faculties of body and soule depending or subiect vnto them for the propagation of his Gospell for the demolition of Romish nouelties and for the manifestation of his vnspeakable mercies shewed vnto me and the reformed Churches in freeing vs from those damnable errors and wicked waies wherein the Church of Rome leadeth her blinded followers which fondly shut their eies from the Sunne-shine of truth appearing in the holy Scriptures and from the Prophets and Apostles who like shining starres by their doctrine recorded in the booke of Gods secrets would both comfort and direct their soules in the right way to heauen if flying with humilitie to Christ and acknowledging their owne blindnesse they would crie out with deuotion vnto him like the poore blinde man in the Gospell Domine fac vt videam O Lord make me to see 2. Howsoeuer the aduersaries in the Supper of the Lord make no reckoning of the wine Both formes must be in the Eucharist which is essentiall to the Sacrament yet the true faithfull knowing the dignitie and excellent value thereof will not be so vnmannerly being inuited thereunto as to neglect that which Christ prouideth for them For being rightly enformed that as in the great and pompous supper which Cleopatra Queene of Aegypt set before Antonius there were two pretious iewells and gemmes brought to Antonius which were esteemed to bee worth two hundred and fiftie thousand Crownes Euen so in the supper of the Lord in the blessed Eucharist which is the great supper prouded in the Church of God for his faithfull friends there are two iewells of inestimable price that is the bread and wine by meanes whereof the flesh and bloud of Christ the rich price of our redemption is conueyed vnto our soules therefore there is no iust cause why the Church of Rome pretending to bee the chast Spouse of Christ should be so scornefull of the rich gift of her heauenly Spouse who liberally offereth her both these iewels as most discourteously to suffer and permit that the lay people should be depriued of the one of them since Christ hath appointed both for them The practise to be so is sufficiently knowne to all and that the doctrine of the Church of Rome is so also appeareth by the Councell of Trent saying Concil Trident. ses 21. anno 1. If any shall say that by Gods Precept or vpon necessitie of saluation all and euery faithfull of Christ ought to take both formes of the most blessed Sacrament of the Eucharist let him be accursed And agine If any shall say Cap. 2. that the holy Catholike Church was not led vpon iust causes and reasons to communicate lay men and Clerkes also not consecrating onely vnder the forme of bread or therein to haue erred let him be Anathema By which it is most apparant how the Church of Rome doth not onely crosse Christs institution and disobey his commaundement but also ouerthroweth the very essentiall part of the Sacrament 3 For first The ministration of the Sacrament vnder one forme is repugnant to the essence of the Sacrament there is nothing more essentiall in a Sacrament than the matter and forme thereof as in Baptisme the water and wordes so in the blessed Sacrament of the Eucharist the essentiall parts thereof are the Bread and Wine coniunctim ioyntly and the words of consecration of either of them ioyntly and not diuided for the Catechisme of the Councell of Trent defineth a Sacrament thus Cathe ad Parachos A Sacrament is a thing subiect to our senses which by Gods institution hath power as well to signifie as to effect holinesse and righteousnesse Whereby it appeareth that the sensible signe instituted by God is a thing essentiall to euerie Sacrament Which appeares also b Iohan Viguerius saying De sacra in Gene c. 16. v. 3 It is necessarie that the things which are assumed for the Sacraments be determined by Gods institution because that things by their naturall vertue haue no power of sanctifying Now therefore if we consider the matter and sensible signes instituted by Christ for the Sacrament of the Eucharist Jnstit c. 16. ff 3. vers 1. Thom. 3. p. q. 74. art 1. Iohannes Viguerius telleth vs That the matter of this Sacrament before consecration is bread and wine because Christ tooke bread and wine and Melchisedech who in his sacrifice figured Christ offered bread and wine so Christ did institute it vnder the formes of bread and wine and very conueniently First for the vse of the Sacrament which is eating for as water is taken in the Sacrament of Baptisme for the vse of spirituall ablution because corporall ablution is commonly done by water so bread and wine for spirituall refection because most commonly men are corporally refreshed therewith Secondly for signification because this Sacrament is a memoriall of the Lords Passion in the which the bloud was spearated from the bodie so distinctly the bread as a Sacrament of the bodie and wine as a Sacrament of the bloud Thirdly for the effect in respect of the whole Church which consisteth of diuers beleeuers so the bread is made of diuers cornes and the wine of diuers grapes Out of this ground it seemeth that the Iesuit in Rome deliuered in the Schoole the definition of this Sacrament in this manner which I tooke from his mouth with mine owne penne which is De sacramentis tract 4. c. 1. dico 3. That the Eucharist is a Sacrament which vnder the formes of bread and wine containeth the bodie and bloud of Christ for the nourishment of spirituall life giuen by Baptisme From all which doctrine I most clearely gather that bread and wine iointly ministred belongeth to this Sacrament and that without ouerthrowing the essence of this Sacrament according to our aduersaries owne Teachers it cannot be giuen vnder one kind to the lay people for it is to be giuen to lay people according to the essentiall parts thereof instituted by Christ but according to these Writers the essentiall parts thereof are bread and wine iointly as the matter the forme being the wordes of consecration iointly pronounced ouer either forme ergo the bread and wine coniunctim are to be ministred to ther people for the integritie of the Sacrament Whence it followeth that the Church of Rome by the amputation of one forme vtterly crosseth and ouerthroweth the nature of the Sacrament and so maketh it no Sacrament at all
hold of the Popes Indulgences grounded vppon the couetousnesse of Popes and drew them to employ their studies more in gathering together temporall wealth than the riches of Gods graces and true knowledge of the Scriptures For hence and from this source only hath flowed diuers points of doctrine now currant in Rome more tending to the amplification and enlarging of his temporall Kingdome than the Kingdome of Christs Church amongst which the doctrine of Pardons and Indulgences is not the least profitable for the filling vp of the Popes cofers and giuing contentment to his auaricious desires arguing the great spirituall blindnesse God hath permitted him to fall into in punishment of the detestable sinne 2. Indulgences disproued by their definitions Now this obseruation hauing auerted my minde from the Church of Rome with diuers others and laied open vnto my soule the most foule abhominations of that Church for the better explication of her erroneous doctrine concerning Indulgences and Pardons I must shew thee curteous Reader how this auersion grew in mee by the examination and studie of truth First I beganne to examine the true nature of these Romish Indulgences and Pardons by the definition of them which I found in Cardinall Bellarmine to be thus expressed Lib. 5. de poenit cap. 2. Indulgences saith he are the remissions of paines which are to be endured after the remission of faults granted vnto the faithfull for a reasonable cause by the high Bishops out of a Fatherly lenitie and condescention Ioannes Viguerius the great Scholler of Spaine calleth Indulgence Ioan. Viguer Instit Christi cap. 16. vers 29. A distribution of the treasure or an application of the penalties of the supererogation of Christ or of his Saints for the remission of paines due for passed sinnes made by him that ruleth the Vniuersall Church with iudgement of discretion Siluester their best Summist for cases of conscience defineth it thus The Ecclesiasticall Indulgence Siluest verb. Jndulgentia num 3. is a donation of some thing taken out of the spirituall treasure of the Church made vnto a sinner that hee may satisfie God the creditour of his paines Thus these learned men of Rome write of the nature of Indulgences Whereupon first I note out of Bellarmine that these pardons are not to bee granted without a reasonable cause and according to Viguerius with iudgement of discretion yet notwithstanding this is contradicted by Emanuel Sa the Iesuite who saith That some say an Indulgence giuen without cause is of value Verbo Indulgen num 1. Bonauent 4. d. 20.2 part q. vlt. Solu 4. d. 21. q. 2. art 2. others doe not onely require a iust cause but such a cause as is proportionable to the Indulgence I but Sa himselfe peremptorily affirmeth I thinke no doubt to be made of an Indulgence giuen from the Pope Where I note this man to be more the Popes Friend than the rest who whether the Pope with iust cause or without iust cause graunt an Indulgence hee approues it and further I obserue a great difference amongst the Romish Writers in this point and therefore no credit to bee giuen to those that so much disagree in the cause why Indulgences should bee graunted Secondly I note out of Siluester that the subiect of Indulgences is a sinner I meane as hee saith it is graunted to a sinner and yet this seemeth to bee contradicted by him and others who saith Hee that is not in Gods grace obtaineth not Indulgence Sil. Lerb Indulg 5. Tho. 3. p. q. 27. art 1. Solu 4. d. 21. q. 2. a. 3. Adrian 4. de Indulgent col 13. Concl. 3. Thirdly I obserue moreouer that whereas the Pope graunteth Indulgences oftentimes both from sinne and paine which now is growne ordinarie hee crosseth the Doctrine of these Authours who in the definition of an Indulgence make mention onely of remission of paine and not of the sinne for according to their owne Doctrine else where both mortall and veniall sinnes are taken away by the Sacrament of Penance as the proper subiect and matter of their Sacramentall absolution 3. Now for the establishment of this doctrine of Indulgences The Scripture abused about Indulgences they haue no Scripture as farre as I can perceiue of any force which hath made the Reformed Churches to tearme these Papall Indulgences pious frauds of the faithfull inuentions and impostures and his Maiestie discouering as much iustly to reckon them amongst the trash depending vpon Purgatorie To Christ. Mon. f. 43. not worth the talking of yet doe they not sticke to bee so presumptuous as to alleage Scriptures most indiscreetly for their doctrine as namely Ioannes Viguerius doeth as if hee had got a great victorie against the Reformed Churches in this point prouing the name of Indulgence to bee found in the Prophet Esay his wordes which he citeth are these Notwithstanding to conuince their ignorance Instit Christ c 6. § 6. vers 19. and vnbridled boldnesse wee must shewe the name Indulgence expresly to bee found in the sacred Letters in the same sense the Church vseth And this chiefly in Esay the Prophet where in the Person of Christ hee saith The Spirit of the Lord vpon mee in that hee hath annointed mee Hee sent mee to announce vnto the meeke to heale the contrite of heart to Preach Indulgence vnto Captiues releasement to those that are shut vp and so it can not bee denyed that the name of Indulgence in the sacred Letters is not to bee found And that Esay wrote according to the intention which the Church vseth Christ the Lord hath declared in S. Luke where it is said Luc. 4. that when vpon the Sabaoth hee entred the Synagogue of Nazareth hee rose vp to reade and the Booke of the Prophet Esay was deliucred vnto him and turning the Booke he found the place where it was written the Spirit of the Lord vpon me for that he hath annointed me hee hath sent mee to Euangelize to the poore to heale the contrite of heart to Preach remission to Captiues behold how the name Indulgence Christ interpreteth remission But of what Indulgence spake Esay truly of sinnes for the pardoning and remitting of which Christ was sent by God the Father and because in sinne there are two thinges to wit the fault and the paine the remission of the fault and also the remission of the paine is rightly called Indulgence But the Church as is said taketh Indulgence for the application of penalties of supererogations of Christ and his Saints by which paines are remitted therefore nothing is more manifest than that the name of Indulgence is found in the sacred Letters according to the intention which the Church vseth Here I see a braue proofe of a vaunting Spaniard who with his Spanish Brauadoes thinks to haue conquered but I beleeue when hee shall haue found the strength and truth of his encounterers whom hee termeth Heretiques if he were now aliue he would say as I
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
and when I noted that I could neuer heare any one Iesuit to speake reprouingly of it and further heard some very rashly and foolishly to cast the imputation of inuenting it vpon the best States-men of this land as a traine to make Catholikes the more odious to the State I began to obserue a custome vsed by some which is without any regard of truth or knowledge to speake the worst they can to blemish the reputation of their aduersaries so I heard a certaine young Iesuit report when Garnet was in the Tower A pretty deuice that day and night oyle was put into his eyes with feathers and other means vsed to keepe him from sleepe that so being weakened both in bodie and minde he might be easily drawne to confesse all he knew which circumstances with diuers others belonging to this vnmatchable treason though they made mee not then abandon the faith and beleefe of those that were actors thereof yet did they sow such seedes of doubtfulnesse and care in me to be sound in faith that the effects and fruits issuing from them of doctrine concerning disallegeance to the King which is contained in the Popes Breues hath much auerted me since as namely the doctrine of Bellarmine teaching that the Apostles were not subiect to temporall Princes de iure but de facto retracting the former opinion Bellarmin cont Barclaium tract De potest summi Pontificis in rebus temporalibus ca. 3. fol. 48. extant in his controuersies these many yeares now holding the quite contrarie notwith standing it is a doctrine of faith that as well the Clergie as the Laitie are subiect to Kings and Princes because obedience to Kings whether they be good or wayward in Scripture is commended vnto all 1. Petri 2.18 behold here the second occasion 7 A third occasion concurring to my conuersion Conference with others was conference with others into whose companies by chance I haue falne as once with a learned Knight who not knowing me to be a Priest conferred with me as with a professor of the Romane faith who winded me into such a circle about the Scriptures and the Church that I could neuer winde my selfe out of it till I winded my selfe out of the Romane Church and stayed my selfe vpon a ground not admitted there which is that the Scriptures are the most sufficient and certaine rule of faith that Christians haue which if you take away all religion all faith all knowledge of God falleth to the ground And another time I fell into dispute with a graue ancient Iustice of Peace who pressed me so farre that I promised to send him some principall doctrines of the Roman Church so sufficiently proued by Scriptures by Fathers and by naturall reason that if they could bee answered I would subscribe to his Church but in the examination of the proofes of those very points brought in by Bellarmine and due consideration of them I found them to be of very little force to proue the verities intended as hereafter shall appeare concerning the Masse Transubstantiation the ministration of the Sacrament vnder one kinde to lay people Pardons auricular confession and others whereupon I haue proued since as good as my promise in ioyning my selfe to the Church of England 8 A fourth occasion of examining more carefully the controuersies hath been grounded vpon his Maiesties Title His Maiesties Booke in his Premonition to Christian Princes stiling himselfe the Defendor of the true Christian Catholike and Apostolike faith which seemed so strange vnto me at the first considering that no Church more chalengeth the name of Catholike than the Church of Rome that I began to consider with my selfe whether I could finde any capitall points of faith taught now by the present Church of Rome that were not taught and professed by the ancient and Primitiue Church and now impugned by the Church of England and finding that the doctrine of deposing Princes and Kings by the Pope was not ancient nor Transubstantiation nor the Masse as now it is practised nor the Sacrament as now it is ministred by the Church of Rome nor Pardons nor prohibition of Priests marriages I haue since beene enforced to conclude that certainely the present Church of Rome professeth not in those points the true Christian Catholike and Apostolike faith Further as I noted the profession his Maiestie maketh in his Premonitorie Epistle to Princes Praemonit ful 35 acknowledging himselfe to be such a Christian Catholike as beleeueth the three Creedes that of the Apostles that of the Councell of Nice and that of Athanasius admitting the first foure generall Councels as Catholike and Orthodox the ioint consent of Fathers in the Primitiue age the authoritie of Scriptures c. I could not but conceiue at last that his Maiestie went vpon the strongest foundations of the Catholike faith that could bee layed to auoid the danger of new doctrines which obseruations did much facilitate my search and scrutinie into the true grounds and reasons of faith besides many other occasions of priuat conference with diuers particular persons who thought themselues much tempted in matters of faith and religion because they could hardly beleeue what the Church of Rome teacheth or at least not without great difficultie Whereby you may see courteous Reader the prouidence of God working in me by degrees towards my conuersion affoording mee the occasions and meanes first of searching and examining which brought me at length to the motiues of resoluing as hereafter you shall vnderstand more at large when I shall first haue layd downe vnto you certaine fundamentall obseruations as grounds on which the true Christian Catholike faith must of necessitie stand and the whole frame thereof be surely builded CHAP. III. Containing the first fundamentall obseruation of the end of man and his chiefe happinesse AFter the manifestation of the occasions which by Gods prouidence occurred to forward this worke of my conuersion The chiefe businesse of man is to seeke his end the next thing to be spoken of is to acquaint thee deare Christian Reader with those fundamentall obseruations which made further way to the complete perfection thereof the first of which was of that nature that I assure my selfe no man who hath care of his soule and saluation can chuse but allow for I assured my selfe that if I went vpon such sure foundations and principles as religion ought to stand vpon I could neither stay in error nor fall into any Hence I was moued to resolue most constantly that the most immoueable foundation that all my sp rituall building should stand on should be a frequent consideration that the chiefe and most principall affaire and businesse of greatest importance in this world wherein it was my dutie to employ my endeuors ought to be the saluation of my soule and my future happinesse in the life to come since to this end God created me to his similitude and likenesse redeemed mee with the most precious bloud of his most
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
it absolutely necessary that God should continue that faith by miracles which was formerly planted by them but rest themselues contented with the former of the Primitiue Church lest otherwise they should be subiect to seduction whence I concluded to my selfe that vnlesse the Church of Rome could proue her selfe to be true Catholike and ancient Primitiue I ought not to be led by her pretended miracles in regard that Doctor Stapleton saith Heretikes and the forerunners of Antichrist may do true miracles by Gods permission for the triall of the good which neither my selfe nor any manelse ought to beleeue because Christ hath armed vs with a warning caueat against them saying Nolite eis credere 4 Which Pretence of miracles a signe of false teachers Matth. â—4 24 how true it is I appeale to the holy Scriptures themselues our Sauiours words are most plaine There shall arise false Christs and false Prophets shall shew great signes and wondes so that if it were possible they should deceiue the verie Elect behold I haue told you before but beleeue them not by which warning aduice is giuen to beware of them to discerne them and not to giue credit vnto their teaching notwithstanding all their miracles Neither is Saint Pauls prediction lesse significant of them who remembreth vs 2. Thess 2.9 That the comming of that sonne of perdition is by the working of Satan with all power and signes and lying wonders and in all deceiue ablenesse of vnrighteousnes among them that perish because they receiued not the loue of the truth Apocal cap. 13.13.14 that they might bee saued Saint Iohn also in his Reuelations speaking of the second beast saith He did great wonders so that he made fire to come downe from heauen on the earth in the fight of men and deceiued them that dwellon the earth by the signes which ae permitted to him to do in the sight of the beast Apocal. cap. 16.13 Afterwards we heare also againe that three vncleane spirits like frogs came out of the mouth of the Dragon and out of the mouth of the beast and out of the mouth of the false Prophet for they are the spirits of diuels working miracles And moreouer lastly we find in the same booke That the beast was taken and with him that false Prophet Apocal. cap. 19.20 that wrought miracles before him whereby he deceiued them that receiued the beasts marke Now what is to bee vnderstood by powers signes and wonders I will cite the words of Ioannes Vignerius Institut Christ cap. 9. §. 2. vers 3. Hebr. 2. Matth. 24.24 who saith That miracles in the sacred Scriptures are tearmed powers signes wonders and portentes for Hebrewes the second it is said God witnessing in signes and portents and diuers powers and Matthew the foure and twentieth they are called prodigies which differ thus in that because they exceed the facultie of nature they are termed powers but in that they are ordained to the manifestation of grace they are called signes and for their excellencie they are termed wonders and prodigies as it were shewing things far off So that putting all these places together I could not conclude otherwise then vnlesse I would beleeue these false Prophets vnlesse I were willing to be an Entertenido to the son of Perdition and bee deluded most notoriously by lying wonders vnlesse I would be a perpetuall consort vnto the frogs vamped forth of the Dragons mouth vnlesse I would bee wilfully deceiued as one that had receiued the beasts marke then to shake hands with the present Church of Rome boasting so much in her miraculous powers signes wonders and prodigies for in the reformed Churches I find no such illusions pretended nor the least danger thereof nor any where else but in the present Romane Church 5 By which obseruation Miracles not to be expected in the latter times I was the rather induced to this conclusion for that I finde diuers inclining to thinke it too much curiositie now that the faith is planted and after so long continuance to seeke it out by more miracles Therefore first I will set downe the Doctrine of an old Dominican Friar distinguishing the times of doing miracles whose words are these The Church hath a three-fold state viz. Iacob de Vorag de sanctis in die ascensio ser 6. The Primitiue the moderne and the last In the Primitiue state miracles were wrought often but now seldom and in the last state that is of Antichrist they shall be done most seldome In the Primitiue state they were done often because according to Saint Chrysostome the ancient miraracles haue admiration profit and necessitie Therefore then according to Saint Chrysostome miracles were done as well for admiration because men being then accustomed to their senses were therefore to be lifted vp as for profit because then many were infirme and oppressed of diuels and for necessitie because they were infidels and wrapped vp in errors But in the moderne state they are seldome done because necessitie requireth them not men being now beleeuers yet sometimes they are wrought because profit and vtilitie exalteth them for that sometimes men are found weake and to stand in need of them And why miracles are not done now so frequently as they were in the Primitiue Church there is a threefold reason one is for the strength of faith because now the Church is strengthened and established in faith This reason Bernard assigneth putting an example of the plant into which we power water till we see it fastened in the earth secondly for the profitable example of the world De ciuit Dei lib. 22. This reason Augustine assigneth saying whosoeuer requireth yet wonders that he may beleeue he is a great wonder himself who beleeueth not when the world beleeueth Thirdly for the greater merit of faith because according to Saint Gregory faith hath no merit where humane reason prouoketh it but in the end they shall bee wrought but seldome for three reasons that Isidorus teacheth either that the hand of the persecutors may become more bould or that the patience of the Saints may be the more proued or that the lightnes may be the more shewed of those which shall fall Who speaking heere of the miracles of Saints in these three states of time she weth they shall be scanty in the middle ages after Christ and very raw in the last ages which if it be true what can I do but suspect the pretended miracles of the Church of Rome which swarmeth with so many bookes replenished with their narrations in such strange and vnheard manner as there were neuer the like and therefore they easilie seeme to surmount all beliefe and I may more largely presse those words against those of the Church of Rome which this Authour pointeth at saying to all her followers out of Saint Augustine De ciuit Dei lib. 22. Why say they are not the miracles now done which you doe preach to haue beene done I might
great and more in number then euer before well she may be termed wicked and adulterous herein if when I consider what strange yea and often ridiculous miracles she pretendeth not only to iustifie falsehood sinne and impietie but also by them to commend the actors of them before all ancient Saints 6 Whereof I will now gentle Reader giue thee a taste by some few presidents happened in these latter ages of the world Examples of false miracles in the Church of Rome as the bookes and publike writings of the Church of Rome haue left recorded to the world which as they moued me to see mine owne former ouer-credulous spirit so haue they not strengthned me in the true faith wherunto through Gods exceeding great mercy I am now arriued And first for the iustification of Garnets innocencie in the busines of the Powder Treason what a ridiculous inuention is published and hath bin preached to the world by Costerus the Iesuite in Bruxells vpon the report but of a bare Letter from England some few yeres since when I liued in Louaine of a certaine prodigious straw in which a little bloud hath made such a liuely resemblance of his face that as it is by his fauorers reported and with mine owne eares I haue heard it it is one of the most stupendious miracles shewing Gods loue to their societie that euer hapned therfore since that time one M. Iohn Wilson the Author as is saide of the English Martirologe assuming vnto himselfe Papall Iurisdiction hath canonized him for a Saint in heauen who was put to death for concealement of treason against his King and Countrey whilest hee liued vpon earth Indeed I must needes confesse it a stupendious worke which since the first appearance thereof in print hath assumed not onely one but diuerse shapes for first at Louaine I saw it drawn with three horns of haire vpon his head ouer his forehead so that it appeared more like a monster than a man I saw him at Antwerpe after that drawne without those hornes yet a starre shining in the middest of his forehead in great glorie of which kind I saw many pictures in paper tendred by a Iesuitesse woman as she seemed by her habite and carriage to bee sold as the chiefe pictures then in request since that time here in England I haue seene a Latine booke in which another miracle as it should seeme hath beene added vnto it representing two Seraphines vnder his beard as it were holding vp his chinne that men might the better beholde his glorie But besides all these transformations one thing is most remarkable which I haue heard reported by diuers that is some can see this goodly Image at the first looking on it others canno see it till one of a better sight oint where it is and others can not behold the glorie thereof at all I haue spoken with some of those three kindes of beholders who according to the measure of their eie sight haue tolde mee as much besides at the first the picture of this miracle was very small but now it is greater and perhappes it will carry yet a greater shape and be the mother of miracles increasing to the end of the world and so surpasse all the miracles done in Christs time which were not permanent but transitory about which if a man should aske the Author of Pruritanus that monstrous and athisticall libell how so strange a miracle could be done he would soone no doubt answer you according to his sacrilegious manner of applying the sacred Scriptures with the Diuell quia scriptum est maiora hijs facietis Which words Saint Augustine expoundeth of the conuersions of sinners by the ministery of Preachers because the conuersion of sinners is the greatest worke of God Now beloued Reader how could I with any reason giue credite to this miracle howsoeuer at the first report I was ouer-credulous when I obserued the maner how it was carried and if such reuerend Fathers of the christian world will stand in defence of it and beknaue better men than themselues without regard to the magistracie as I heard one principal Father do in Bruxels in great choler indignation against those that should gainsay it I may beloued wel call in doubt enter into a iealous suspition of many other strange miracles deuised for the maintenance of vntruth falshoode by others of the Roman Church Secondly I remember an other strange miracle had it not proued false for the great credit of the Iesuites and their holysocietie in Persia Not long before the discouery of the Powder treason ther was dispersed by thē among some of their Catholike friends here in England a litle Pamphlet in the French tongue reporting the miraculous conuersion of the King of Persia The miracle of Persia by one Campion a Iesuit and Englishman that dispossessed one which had a diuell who commanded the diuell at his departure out of the body to giue a signe therof by striking downe the top of a steeple whereupon followed the Kings conuersion with many of the nobilitie to the Roman faith with liberty to preach it publikely and to build vp Churches and monasteries throughout all his Dominions Which of many here in England was beleeued to be true especially by a friend of mine vnto whom that Pamphlet was sent who requested me to say masse in thankesiguing to GOD for so great a benefit but in the end that Iesuit who sent the Pamphlet gaue out that it was but a thing deuised by French Hugonets to disgrace their societie What strange deuises are these What hatefull illusions wherewith honest sincere soules are made gulls through deceitfulnes and diuelish policies vsing all things for nothing but their owne ends I can not but now smile at my selfe to remember the plaine sinceritie of my heart in beleeuing this prettie inuention and with how thankefull a minde I offered vp the sacrifice of the Masse with a tacite and silent wish that God by the like meanes would procure the conuersion of England 7 Thirdly Other pretended miracles in the Church of Rome I will not omit here to call to mnind two strange miracles inuented to the honour of S. Francis that people might be the more excited to pray to him before all others The first I heard preached at S. Iames Church in Antwerpe in the Lent time some fiue yeres since by a Capuchine Friar and affirmed to be such an euident truth that no iust exceptions might be entertaind against it before a great assemblie and confluence of people Of one that roasted her childe with many particular circumstances of place and persons which made it carrie the more likeliehood of truth with it and since that time I know where it hath been related by the Prouinciall of the Franciscans here in England The storie in briefe is this in effect A certaine Gentlewoman there was in a towne in Sicilie some few yeeres since that longing much to taste of
as the Church of Rome teacheth who being deuoted much to the virgine Marie prayed often vnto her to bee deliuered from this doubt Who being one day at Masse the Hoast before the saying of the Pater noster was gone out of his sight whereof as hee was in a great amazement the virgine Marie appeared vnto him holding her sonne Iesus betwixt her armes and said vnto him This is he whom I brought into this world this is he whom you haue consecrated this is he whom you haue held and touched with your hands and shewed to the people to be adored which you eate and drinke in the Sacrament behold here I giue you my Sonne with reuerence and deuotion to be receiued of you and so as shee presented him vnto him he changed at that instant againe into the forme of bread whom he receiued and so his doubt ceased Here you see courteous Reader strange miracles alledged by the Papists in confirmation of their doctrine one while the bread is vnseene then Christ and our Ladie and then againe the forme of bread another while a Mule forsaking his prouender to adore God in the Sacrament whether these be not such signes wonders and great prodigies as may seduce the elect if it were possible I leaue to the holy Ghost to informe you the truth saying Nolite eis credere beleeue them not And one more yet I will relate vnto your memorie which hath beene wrought of late yeares and may be esteemed for a notable lie Till Bred. 7. Col. sac c. 7. There was a certaine Caluinist that married a Catholike woman that is Papist that long endeuoured to induce her to heare a Caluinist Minister preach The wife after she had a long time contradicted him was at last constrained to goe by the rigorous speeches and threatnings of her husband yet did she first acquaint her ghostly father there with who aduised her to obey the commaundement of her husband and to goe onely once to the said Sermon yet with condition to goe first to Confession and to the Communion The woman hauing performed the aduise of her ghostly father strengthned with the Sacraments went to the Sermon and she was no sooner entred but the Preacher became as silent and mute as a fish yet said at last after a little pause Here is some bodie present that hath eaten of the bread of Papists which is the cause that I will now giue ouer preaching hoping to make recompence another time The husband who was present seeing the Preacher A pretie fiction to disgrace Caluinists by Gods permission to become silent and disabled to prosecute his matter for the presence of one that had receiued the holy Communion who being returned home enquired of his wife whether shee had not receiued the Communion that morning or not she without dissimulation answering yes her husband suddainly knew that this doctrine of the Caluinists was false and accursed in that being placed with the light of the Sacraments of the Catholike Church it withered so and came to nought whereupon presently he made a good fire burned all his bookes to pouder and ashes and became himselfe a child of the Catholike Church In which miracle first I obserue that the ghostly father of this woman gaue her leaue for obedience to her husband to go to the Church of Caluinists which how it can hang with the doctrine of Paule the fifths Breue who sheweth it vnlawfull for English Catholikes to goe to the Churches of Heretikes viz. of all Caluinists and Protestants that are so in his iudgement vnlesse it be said that the Church of Rome holds one doctrine of faith lawfull at one time that is not lawfull at another time I should be glad to be resolued But this I obserue to proceede from Gods prouidence that the inuentors of these and the like miracles for the confirmation of their doctrine in one point doth often in some circumstance or other shew such ignorance or falsehood that discouereth them either not to approue the matter they intend or else runneth into some other error lesse tolerable shewing them most plainely to be such signes and wonders as Christ giueth a Caueat of them Not to be beleeued Many other miracles I might here insert but that I will not be too tedious in such idle tales fitter to be told amongst children as fables than to any men of more ripe iudgement yet are they amongst the Clergie of Rome of such account that their Sermonists are stuffed with them as may be obserued in Iacobus de Voragine Iohannes Meff Bernard de Bust Philippus Dies and many the like and are held more profitable for the people than any other manner of doctrine Yet I obserue one thing by reading of their liues of Saints that many miracles which were authenticall for many hundred yeares past are now growne to be Apocryphall as may be seene by comparing the auncient liues of S. George S. Katherine the Queene and others with them as they are of late yeares corrected and written by Lipeloo following Baronius and other writers of the same kind 12 Now therefore to draw neere my conclusion My conclusion about miracles what fruit could I better gather vpon the due obseruation of Christs warning vnto the world Not to beleeue such miracles than that the Church of Rome cannot bee the true Church of God that either winketh or authoriseth infinite numbers in the same nature as these are of which I haue alreadie recorded out of her owne Writers for which cause I could not but abandon her Communion and flye to that Church which like a faithfull Spouse resteth contented with the former miracles where with Christs Church was begun and chiefely relying vpon the holy Scriptures and the auncient doctrine of the Primitiue Church Yet is not my opinion in this point of miracles so to bee vnderstood as that I doe thinke no true miracles at all shall euer be done in the declining age of Gods Church but I would haue it knowne that my iudgement is that none are to be beleeued which are pretended to be done in confirmation of new doctrines not taught in the Scriptures not knowne to the auncient Church because it is most euident that Christ hath forbidden all beleefe of them and therefore not to be esteemed of otherwise than as of illusions of Sathan wherewith to enchant soules and to make them beleeue lyes in stead of truth and verities Oh what a miserie is it to see how many simple sincere and ouer-credulous Christians are cousened with these deceits and illusions of the Diuell and the true markes of Antichrist Let me therfore entreat thee courteous reader to remember the predictions of these signes and wonders aboue mentioned forespoken of by Christ S. Paule and S. Iohn and not so fondly to be lead blind-folded to the eternall destruction of thy soule by too much credulitie Be not like the Scribes and Pharisies seeking after signes from heauen for the faith least you
obedient in outward profession than religious men to their Superiours and who more rebellious or treacherous to their Princes Garnet Oldcorne and others of their vngodly societie can witnesse this It carried a goodly shew and face of vertue for a certaine Iesuit to confine Sir Euerard Digbie within the compasse of two chambers carrying the resemblance of Hell and Heauen by the outward furniture and pictures where-with they were adorned for his spirituall exercise and the better settling of his life in vertue by holy contemplations Herein appeared the garment of a sheepe but the corruption of vnrighteousnesse and Pharisaicall iniustice appeared in that the aforesaid holie Father who liued openly in his house like a Gallant following his play and other recreations and free conuersation with others in the house whilest the Knight was shut vp in his prison to pray and meditate of his life past and the world to come and also in that not only this good Father not long after with this Knight his Ghostly child were found to haue harboured in their hearts that festering corruption of the powder treason the memorie whereof will be odious and hatefull to all posteritie Herein appeared the rauenous Wolfe so clad in a sheepes garment When Parsons the Iesuit sent mony from Rome to Master William Alablaster in shew of loue and charitie Parsons notorious hipocrisie to diuers inuiting him to come thither as though he would there haue done him some great fauor no man would haue thought but this good father had had a heart of true burning charitie in tendring the good of the honest Gentleman who was banished out of England for professing the Romane Faith Herein appeared the garment of a sheepe but afterward when the said Gentleman not suspecting any guile vnder the cloake of a religious profession arriued at Rome and by the meanes of this holy Father was committed to the Inquisition where hee was kept some moneth prisoner vpon pretence of a booke which hee had published with approbation of those that were to allow of it in the Low Countries and humble submission thereof in his Preface to the Churches censure in all points taught therein like a sincere child of that Church as then he was and like a true Israelite without fraude or guile herein appeared the rauenous Wolfe in a Sheepes skinne VVhat a woluish disposition may it bee thought this man bore to his Maiestie and the State who were of a contrarie religion to him since hee appeared so cruell to one that professed the Romane saith that suffered banishment for the same that for zeale to that Church left the way hee was in to preferment at home and found little charitie or kindnesse abroade VVhen the same good father further would professe great desire of the Secular Priests good proceedings here in England when hee would compassionate other mens want of charitie in disgracing the good Fathers of his order with some personall imputations saying it was an vncharitable part for any so to discouer any mans imperfections herein appeared the garment of a sheep But when publikely he read a letter from England amongst the Schollers at Rome disclosing the horrible sinne of one William a Priest that had many yeares liued too familiarly with a Tailors wife whereof the Tailor hauing notice caried a dagge vnder his cloake vp down London streets to shoot him to death for so sacrilegious and adulterous an act and this as he said was an earnest Appealant at which time four of the Appealants were in Rome to prosecute the Priests cause against the Iesuits M. Blackwel of which charitable report I being then a Student of that Colledge was my selfe an ear-witnesse yet could I neuer since vpon diligent enquiry vnderstand any such storie to bee true of any Priest in England and therefore herein appeared the rauenous VVolfe When Doctor Richard Smith went to Rome some few years since to compose some good order for the gouernment of the secular Clergie and freedome from the Iesuites domineiring soueraignetie ouer them that by absolute disclaiming entercourse of consultations with them the State might not haue a iust cause to inuolue them in the true imputation of any participation with the Iesuites practises this religious and Christianly resolued Robert Parsons said he desired nothing more then peace and would not bee quiet till it was made with him herein appeared the garment of a sheep but when at the same time otherwise to disgrace him and to enclose him within the gates of the holy Inquisition there hee and another Priest deuoted vnto him presented the booke which the said Doctor writ against master Thomas Bell into the Inquisition there to be examined taxing it to containe dangerous propositions against the Popes authoritie in Temporalibus notwithstanding the whole booke is written in defence of the Romane Catholike saith herein appeared the disposition of this rauenous wolfe but the booke cleared it selfe and the Author got commendations for it 4 Many the like testimonies of the Romane hypocrisie could I produce which must not be maruailed at in the members The hypocrisie of Popes described since it appeareth more manifessly in the chiefe head the Pope himselfe who is described by Saint Iohn Apocal. 15.11 To haue two hornes like vnto the Lambe but to speake like the Dragon Where Lyranus saith They are like to the Lambe that is Christ whose two hornes are the two Testaments Lyra. in Apoc. 13 Primas ibid. And Primasius Hee will endonour to make the two Testaments agreeing with the Lambe after the manner of the Lambe to agree with himselfe yet is he said to speake as the Dragon because he will deceiue those whom he shall seduce by the hypocrisie of fained truth For he should not bee like vnto the Lambe if openly hee should speake as the Dragon Now hee faineth the Lambe that he may inuade the Lambe that is the bodie of Christ. So likewise he whosoeuer he be that is Author of the ordinarie Closse applieth the same note of hypocrisie to the whole multitude of Antichrists consorts when he saith They shall faine themselues to haue innocencie Gloss ordin ibidem and a pure life and true doctrine and the miracles which Christ had and gaue vnto his Whereby it is apparent that not onely the Bishop of Rome but also his precursors and consorts shall be notorious in this note and marke of hypocrisie and dissimulation This may seeme probably apparent if we remember the letter that was sent by Garnet some few monethes before his trouble to master Blackwell signifying from father Aquauiua the Generall of the Iesuites that his Holinesse gaue order that all Catholikes heere in England should behaue themselues quietly and dutifully towards his Maiestie without giuing offence or raising any tumults about matters of religion which some thought to haue beene by reason of the commotion that happened in Wales about that time whereof perhaps the Pope might haue some inckling yet
for whereas before it is cited that he made Pope Sergius the ordainer of t is triple fraction Desancto Greg. Pap. ser 4. yet saith he in another place speaking of Greg. the great He ordained also that in the masse three parts should be made of the body of Christ to signifie that the mysticall body that is the faithful of Christ are diuided into 3. parts for that part which is put in the chalice hidden and put in the wine signifies that part which is in heauen which is hidden from all euills and is made drunk with the plenty of Gods house the other 2. parts signifie the 2. parts of the faithfull which areyet exposed to tribulations the one which in the world is exposed to much trouble the other which is in purgatory subiect to great tormēt Out of which Author by the way I obserue the great alteration made in the masse who saith that whereas the masse was first said confusedly he viz. Greg. adorned it beautifully appointed in to be sung in a threefold language to wit in the greeke as Kyrie-eleison in the hebrew as Amen and Alleluia in the latin as the rest By all which premises if I should adde herevnto the various meanings of the Priests turning one while his backe to the people another while his face Jbidem one while reading aloude as if he were chiding in an vnknowne tong otherwhile in silence as if he were asleep one while turning a half circle other while turning round the whole as if he were dancing Salingers round one while reading at the middle of the Altare then on the right end after hopping to the left like a nimble stage-plaier as I and others somtimes obserued in a quicke footed Iesuit not without smiling at such his antike gestures he did them with so ill a grace If I should adde all these the reading of thē would be too tedious yet by the former related the reader may iudge of the rest the true meaning whereof may be forged out of any priuate mans braine as he pleaseth as it appeares by the distracted senses of these already cited out of diuers Authors truely there is no man of a pious affectiō but may frame far more reuerēd ceremonies than any of these euen almost out of euery ordinary action How the Papists doe vse much to establish the doctrine of the Masse by the allegations of bastard fathers as for the antiquitie of the masses ceremonies most of them are but nouel in respect of the ancient and primitiue times of Gods church neither instituted by Christ or by any of the Apostles many of them ordained in imitation of the Roman heathenish ceremonies practised about the idolatrous worship of their false gods 7 It is strange notwithstanding very obseruable to note the frequent practise of Romish teachers in the citations of bastard Authors when by the ancient Fathers they go about to establish this doctrine of the masse in the mindes of those that are either too simple or ouer-credulous who are easie to be deceiued either by the good opinion they conceiue of them or by the long acquaintance familiar conuersation they haue long maintained but all is not gold that glisters the wolfe wil deceiue by he sheeps skin weeping Crocadils wil bite to death and sweet notes of singing Syrens drowne their hearers Euen so fares it spiritually with poore Romish Catholikes as they call thēselues when they lend their eares to the pretended antiquity the Priests will alleadge for their doctrine which especially is apparent in their proofs for the sacrifice of the masse Pag. 10. For M. Tho. Harding in his answer to M. Iewels challenge Pag. 320. as also M. Tho. Heskins in his Parliamēt do alleage Abdias bishop of Babilon who liued Ann. Dom. 44. vnder whose name there is a Book intituled The Stories of the Apostles which is iudged by Sixtus Senensis for a treatise fained vnder his name by cardinall Baro. is vtterly reiected yet M. Heskins saith For thy better confirmation gentle Reader I shal adde the testimony of Abdias Bish of Babylon Pag. 43. and a Disciple of the Apostles who writeth thus of the masse death of S. Mathew And when all had said Amen when all the Church had receiued the Masse To. 1. pag. 326. pag. 394. Abdias hist Apostol lib. 7. and the mysteries that were celebrated hee stayed himselfe that by the Altar where the body of Christ was by him consecrated there should his martirdome be solemnized These plaine words deuised and fathered vpon Abdias may iustly giue cause for men deceiued to looke about them what they beleeue not easily to beleeue all that either master Harding or master Heskins or others doe alleadge out of Antiquitie for many such counterfeit Writers are often all eadged because no better can bee found for the proofe of their false doctrine I finde likewise that Iodocus Coccius to establish the Masse citeth Clement a Bishoppe of Rome who liued in the yeare 80. as Author of the eight Bookes of Apostolicall Institutions To. 2. pag. 656. 868. To 1. pag. 117. and yet the Cardinall Baronius iudges them to be written in his name and Posseuinus the Iesuite seems to thinke it will be a hard matter to proue them to be either Apostolicall or lawfull or at the least written by Clement himselfe his words are these Turrianus hath not altogether amongst all proued or euicted those constitutions to the Apostolicall or lawfull Posseuin in Appar pag. 328. written by Clement himselfe And yet notwithstanding the Papists make no scruple to cite these bookes as most authenticall as heere Coccius doth So deale the Rhemists also to proue the sacrifice of the Masse alleaging Dionisius the Areopagit Pag. 204. who liued in the yeare 96. as Author of the celestial and ecclesiastical Hierarchy which book notwithstanding is reiected by Caietan that famous schoole-man among the Cardinals Cap. 3. as you shal find it written in Sixtus Senensis Pag. 61. So to proue the same doctrine Doctor Harding in his Reioynder against Iewels Replie of the Masse and also Cardinall Bellarmine alleage Arnobius who liued in the yeare three hundred Pag. 47. and pag 206. Tom. 3.955 as the Author of the Commentaries on all the Psalmes yet is it iudged by Sixtus Senensis by the incongruitie of the stile Pag. 262 et 201. innumberable soloecismes and barbarismes which are in it to be as farre different from his other writings as heauen is from earth and Posseuine saith of them Posseuin in Appar pag. 129. Neither are they approued by Sixtus Senensis nor by others So againe to establish the Masse Iodocus Coccius alleageth Damasus Pope of Rome Tom. 1.667 who liued in the yeare three hundred sixtie seuen as Author of the booke carrying this title of the liues of the Bishops of Rome commonly called Liber Pontificalis which booke Posseuine iudgeth to
And diuers other writers affirme Scot. 3. d. 37. Cost Enchir. pag. 51. that in the most ancient times of the Church and after the Apostles death they had their wiues And I obserue that hee was the first that forbad Priests to marrie Greg. à Valent. tom 4. d sp 9. q. 5. punct 5. §. 1. Dist 82. plurim Inuent lib. 5. cap. 4. Dist 84. cum in preterito gloss §. qui Sacrament Index expurg 381. uum 261. Naucler tom 2. generat 137. Jnuent lib. 5. cap. 4. Sigebert an 1074. Lambert pag. 201. 207. Auentine in Annal. lib. 5. Nauclâ—r vol. 2. ge 36. Baron an 174. Sigon reg Jtal. lib. 9. an 174. pag. 448. pag. 460. by the decree thereof extant in the Canon law as also by the confession of Polydor Virgil and the Glosse vpon the Canon law saith Syricius brought in the continencie of Priests and Deacons yea some affirme that of old before the time of Siricius Priests might contract marriage This Glosse Pius Quintus the late Pope hath commanded to be wiped out because it makes against the present doctrine of the Church of Rome but Nauclerus saith in effect as much that SyriÌ„cius commanded Deacons to be continent But although Pope Syricius began this matter yet as Polydor Virgil saith It could neuer be effected that their marriage should be taken away til Gregory the seuenth came to be Pope in the yeare 1074. Which thing when he attempted in Germany he was opposed against as one that brought in a new eustome neuer receiued before Auentine writeth that in those daies Priests had wiues openly as other men bad and begate children their wiues being called by aseemely name Presbyteresses And when the Pope forbad them marriage this to many Bishops and other learned and good men seemed a new doctrine and a pestilent heresie as euer troubled any Christian kingdom And he saith the Bishops of Italy Germanie and France met together and for this cause decreed that he had done against Christian pietie and deposed him for that among diuers other things he diuorced men and their wiues denying such as bad their lawful wiues to be Priests wheÌ„ yet in the meane time he admitted to the altars whore-mongers adulterers and incestuous persons Fast lib. 1. Mantuan saith that Hilarie a Fench Bishop was married and that in his time it was lawfull Sinesius the Bishop of Ptolomais writeth thus of himselfe Epist ad Enopt Niceph. lib. 14. cap. 55. The sacred hand of Theophilus hath giuen me a wife and hereupon I testifie vnto all men that I will neither forsake her nor yet as an adulterer keepe her company but I will pray God to send mee by her many and good children Athanasius reports that Bishops and Monkes liued married Epist ade Dracont Epist 321. Pius 2. apud Plaitn in vita and had children And Pius Secundus saith It is better for a Priest to marrie then to burne though hee haue vowed not to marrie And moreouer that there bee many reasons to forbid Priests marriage but more to allow it But no maruaile that this restraint was made by the Pope since the prohibition of marriages is a plaine marke of Antichrist who should bring in the contempt of women for after that the Prophet Daniel had said that Antichrist should persecute the holy teachers and the pious beleeuing people Daniel 11. and should exalt himselfe aboue all God hee addeth Hee shall know nothing of the God of his Fathers and hee shall know nothing of the loue of women and of euery God and that hee shall magnifie himselfe aboue all things Which version agreeth with the Hebrew truth and with the seuentie Interpretors and Aquila Therefore let not any man oppose that which is carried about and in which it is read Hee shall bee in the concupiscences of women Where Saint Hierome himselfe in his Comentaries vpon Daniel interpreteth this sentence thus That Antichrist shall counterfeit chastitie to deceiue many By all which it is manifest that this law restraining Priests from marrying is a noueltie brought into the Church by Popes by degrees and a great wrong vnto the state of marriage which I haue shewed to be honorable in all This I could exemplifie by the abuses come into the Church by this restraint both in former ages and in this present age wherein wee liue If this law had not been it is likely that Matthaeus Parisiensis would haue had no cause to leaue recorded vnto posteritie that a Cardinall did all the day in a Synode heere in England inueigh against the marriages of Priests Matth. Parisan Henric. primum who at night was taken in bed with a strumpet there are too many to bee found as carnall as this Cardinall If this law of the Pope had not restrained Priests from marrying occasion would neuer haue been giuen for a Gentleman in Wales this last yeare to haue written vnto Master Birkhead the Arch-priest complaining of a Iesuite who by the heate of the powder-treason was thought to be driuen into Ireland where he got his owne kinswoman with child neither would many the like abuses bee complained of in diuers if the wicked restraint of marriages which is in truth the very doctrine of Diuels had neuer been made and inuented Gentle Reader pardon mee if these obscaenities offend your eares I may as well relate truthes in iustification of true doctrine against the Church of Rome as that Church both by reports and printed bookes may disgorge multitudes of lies against the reformed Church of England your deare countrey I do not this of any delight I take to walke in the wayes of sinners bt onely to discouer the wickednesse of their doctrine by such their wicked fruits as iust punishments inflicted by Gods permission that they may see their errors and forsake their wicked wayes Now therefore since it appeared vnto me by these premises how the Church of Rome against the law of God against the practise of the purest ages to the scandall of the Christian world through Satans craft vnder pretence of chastitie restrained Priests from lawfull marriages I could not remaine in the communion of that Church lest by Gods permission in time I might also be partaker of her iust punishments 8 And as I was moued to abaÌ„don her by reason of this illusioÌ„ whereby the diuel maketh her his The Church of Rome alloweth of incestuous marriages so was I no lesse moued by the coÌ„sideration of her doctrine permitting such mariages to be lawful in such degrees as som of their own teach to be prohibited by the law of God nature as namely by suffering one brother to marrie his brothers wife when the other is deceased For so doth the Pope by dispencing in this case which notwithstanding is iustly to be reprooued as I proue out of Ioannes Viguerius the learned Bishop of Spaine who deliuereth his Doctrine thus It is a doubt Io. Viguer