many others which I haue before in the ninth Chapter shewed not to be ancient and consequently hereticall because they are new and aftercome into the Church 7 Againe The corrupt and rotten fruits of Romish doctrine when I considered further the second way to iudge of false prophets by the Church of Rome as Stapleton teacheth by the proper fruits of their doctrine I found also by this way the fruits of Romane teachers to be most corrupt and rotten issuing forth of their doctrine for what proceedeth from their dogmaticall teaching the lawfulnesse of the Stewes tolleration but too vnrefrained a licence and liberty of sinning to all that are loosely affected What greater incentiue to sin can there be for lasciuious persons then assurance of place and persons where conueniencie and consent may assuredly bee expected Or what greater occasion to yong persons prodigally to spend their temporall substance and ruine their soules then grant of such open passage to si◠What can more encourage poore minds to be dishonest then permission to get themselues liuings by dishonestie As also what can more demonstrate the Popes couetousnes and insatiable auarice then the permission of such offenders paying yearely tribute vnto him for the free exercise of all filthie abominations Againe what proceedeth from the prohibition of Priests marriage but infinite and almost innumerable sinnes against nature as bestialitie Sodomie vnnaturall euacuations Incest adulterie fornication sacriledges and a thousand other abominations which abound in the present Church of Rome whilest that lawfull wedlocke and honorable bed which Saint Paul calleth vndefiled may not be permitted nor commended without imputation of incontinencie sacrilege and filthy pollution which is truely the doctrine of Diuells as Saint Paul termeth it I omit to speake how many virgins haue beene defloured how many matrons dishonoured how many monastcries peruerted how many good husbands wronged how many widdowes abused how many wilfull abortments how many slaughters of children and other foule abominations committed by vnmarried Priests therefore though chastitie and single life are both highly commendable and profitable to him that hath the gift to liue so yet the restraint thereof hath more disgraced the Church of God then almost any one point whatsoeuer making euen sacred things to appeare to the world deformed and full of such blemishes as wil neuer be taken away I haue obserued further also that the doctrine of pardons for the release of temporall paines due to finnes either in this life or in Purgatory annexed vnto graines meddals crosses rings and the like paltry things which is a doctrine most currant in the Church of Rome doth serue for the root offpring of much couetousnes and auarice of much losse of time vnprofitably of simony in selling Masses which are counted sacred things for money of neglecting to pray for the liuing while so many dirges masses funerals trentals and Aniuersaries are said for the dead without fruit or profit nay how farre did Pope Gregorie Lipeloo in vita Greg. Mag. stiled the Great proceed in the vanitie of this doctrine whilest he praied not for deceased Christians only but for a damned Pagan who as it is fabulously writtē in his life and hath passed currant these many hundred years deliuered the soule of Traian the Emperour out of hell fire by his praiers which hath hitherto beene obtruded vnto the Christian world for an especial fauor shewed by God vnto that Pope which shall neuer be shewed vnto any other Be not these goodly illusions of the world most abominable abuses of religion growne vp in the Church of Rome enameled with zealous and charitable pretences whilest such tales must set forth this Popes worth and be beleeued and the holy Scriptures teaching no remission after this life must not be of any credit at all I haue noted many euil branches to rise out also frō another root of their doctrine which cōfisteth in teaching men to pray to Saints how much Gods glory thereby is takē from him is apparent to any man of experience trauel who hath seen obserued how much the outward solemnities of Saints daies do excell the solemnities of Sundaies which are the feasts of the Son of God that hath obserued many more Churches dedicated to thē then to God himself that hath noted the ordinary common praier of lay-men to be called our Ladies office whilest they haue none at all made in honor of the holy Trinity or of the Father or the Son only a short one they haue in honor of the holy ghost another of the crosse yet not free from superstition idolatry whilst they pray Officium sanctae crucis ad Mat. By the signe of the cresse to be deliuered from their enemies whilest they attribute the victory Christ got vpon the crosse to the crosse it self saying O victory of the crosse and admirable signe cause vs to hold our triumph in the heauenly court Againe Antipho By a tree we were made bond-mē by the holy crosse we are set free The fruit of the tree seduced vs the Sonne of God redeemed vs. And againe O blessed crosse c. sweet wood sweet nailes c. Antipho ad noc Againe O venerable crosse which hast brought saluation to wretches by what praise shall I extoll thee for that thou hast prepared vnto vs thy heauenly life Againe speaking to Christ By thy holy crosse thou hast redeemed the world c. Al which in my iudgement seemed very derogatory to Gods glory as tēding to a diuine worship of the creature for the Son of God And thus in their excessiue deuotions to Saints and creatures they haue little feeling or vnderstanding of the true loue and deuotion they should feele and shew to their Creator 8 When moreouer I consider how the Church of Rome freeth the Clergie from true obedience to temporall Princes Other instāces of the corrupt fruits of Romish doctrine by their immunity it pretēdeth they enioy euen by Gods law and great priuiledges freeing frō ciuil courts gouernment I find here an open gap made to al busie heads tumultuous spirits to say thinke do what they list against the sacred authority of Kings and Princes confirmed by God himselfe But withal when I adde the doctrine now so much taught in the Church of Rome by her false prophets viz. that the Pope hath power and ecclesiasticall authoritie from God for the good of the Church to depose Emperours Kings and Princes from their regal dignities kingdomes in the execution whereof the Pope himselfe as the head of Christianity wil be the chiefe iudge commander in his owne cause I find al the wals defences of security for Kings shaken to the ground and doores let open to the wicked intentions designmēts of factious spirits to plot against Kings and to subuert kingdomes with liberty of conscience free from all scruple or remorse Hence and from no other spring ariseth so much contempt in the
I find that men of farther reach obseruing the successe of the intended powder-treason following soone after haue obserued that that letter which master Blackwell should haue spread amongst Catholikes was but a cloake of the secret designement of the powder-day to take away all apprehension of danger in the state whereof it is probably thought that both the Pope and father Aquauiua were either expressely or circumstantially made acquainted with that businesse nay moreouer my selfe strongly vrging against one the vnlawfulnes of the powder-designement he wished me to be silent for it was more then probable that the Pope knew well thereof and in speaking against it I should but cause the Iesuites to disaffect me and doe my selfe no good Hereupon I grew silent and thought the more then of such horrible hypocrisie for that some reported that both the Pope and Cardinals had spoken publikely against it which me thought could not hang well together without some intollerable hypocrisie especially considering that Greenway by the Pope was not only suffered to liue in Rome but also exalted euen before the Popes face to the dignitie of being one of his Penitentiaries appointed publikly to heare cōfessions in S. Peters Church in Rome and Gerard likewise suffered to liue quietly in Flanders without checke or controule by any man who made such deep protestations to one master Buckland Priest vpon his saluation that he had no wayes notice of the powder-designement that as I heard the said master Buckland say either he must needs beleeue him to affirme a truth or else that he was as great an hypocrite and dissembler as euer liued in the world So like are the followers of the Romane Church to the first kind of the Pharisies hypocrisie in pretending outward holinesse whilest in their hearts they harbour most detestable vnrighteousnesse Therefore well did Saint Bernard describe Hypocrites saying that they were Mordaces vt canes dolosi vt vulpes superbi vt leones they are biting like dogges they are guilefull like foxes they are proud like lions for such will suffer no mans reputation to be vntoucht but will teare it with their spitefull teeth they are craftie as foxes which teare in peeces the sheepe of the best wooll and as proud as lions for that they contemne all disgrace all without regard to any mans person or dignitie 5 Secondly The second kind of Romish hypocrisie I haue also obserued the second kind of the Pharisies hypocrisie to be very abundant in the Church of Rome which consisteth in a preposterous and defectiue outward holines breeding scrupulosity in trifles and largenes of conscience in matters of more moment As for example I find that for violating their custome obseruation vpon fasting-dayes many will bee exceedingly scandalized but giue no shew of scandale-taking at the most wicked example of the powder-treason or the traytors thereof but rather by their silence seeme willing to approue it to lament only the misfortune of their desired successe Others there are that will controule and checke any rash iudgement euen in trifles in others who themselues without scruple or knowledge or iudgment wil not stick to lay the imputation of the powder-treason vpon Protestants themselues who should by Machiuillian complotments be the first contriuers of it to draw Papists vnto it thereby to make them the more odious to the world Againe the Church of Rome forbiddeth Priests to be married which is lawfull by the law of God and whereas mariages betwixt kindred in the degrees of affinity are prohibited by the law of God they suffer and permit dispencing with mens consciences therein as for example that one brother may marry his brothers wife which was allowed in this kingdom by the Pope that the neece may marry her vncle which hath bin granted but to mean persons euen of late yeeres in Hamp-shire by authoritie granted from the Pope What cā be more preposterous thē to make a law which God neuer made in liew therof to disanull an institution which God hath made Besides the Popes thēselues suffer some of the Clergie to professe external pouertie as the poore Capuchins whilest themselues and others liue in all pompe iollity and pleasure vsing all coulors of holines to enrich thēselues and to draw treasures out of al coūtries to fill the Exchequer of S. Peter withall Who sees not most plainly that many deluded soules whilest for the grant of indulgences yearely to this Church and that Church they pay round summes of money into the Romane offices they grow negligent in seeking pardon from God and so neuer obtain truly pardon for their sins what shall I say of their preposterous zeale in keeping holidaies I often noted that the daies appointed in memory of Saints are much more solemnely kept then Sonday which is the feast of their Lord and Master in stead of one prayer to the Father or to the holy Ghost or the blessed Trinity the childrē of that Church do say many either to the virgin Mary or to S. Francis S. Benet Beatus Ignatius or some other Saint to whom they are most peculiarly addicted By all which examples I obserue the Church of Rome much also to exceed in this preposterous hypocrisie and externall holinesse without any order or rule 6 Thirdly The third kind of Romane hypocrisie I haue further entred into a deepe consideration of the third kind of Pharisaicall hypocrisie which consisteth more in words than in deedes more in shaddow than in truth Which I find without measure to abound likewise in the church of Rome For the Pope himself in words caries the stile of Seruus seruorum Dei the seruant of the seruants of God which is but meerely verball for in effect his actions are all noted with pride carrying the shew of Lord or Emperour rather than of a Seruant Auent Annal. lib. 7. who as one writeth Dominus dominantium perde ac si Deus foret esse contendit he striueth to be the lord of rulers in as if he were God and who seeth not this to be true that considereth his challenge of soueraignetie euen in temporalls ouer all Emperors and Kings of the world that beholdeth him carried vpon mens shoulpers that know how hee maketh all Princes but his vassals to be depriued of their kingdomes and all dignities whensoeuer he thinketh it expedient propter finem spiritualem for a spirituall end that is for the good of the Church that hath seene him attended vpon by the whole Colledge of Cardinalles whose intollerable prie was such that a King of Fraunce finding him inexorable in the cause of Fredericke Math. Paris in Henr. 3. His Maiesties speech in the Parliament Recessit iratus indignans quod humilitatem quam sperauerat in seruo seruorum minimè reperisset hee went away angrie and scorning not to finde the humilitie he hoped for in the seruant of seruants wel therfore may his Maiestie term him for such his pride as he doth That
Roman clergy of Kings that they care not how vnreuerently they speake against them their Magistrates and officers and others as they list some will not stick to say that Priests are not subiects to Kings nor are bound to giue answere truly to the temporall Magistrates or Bishops here in England further then they please Others will make no scruple to say that they may lawfully without sin if they can free themselues from being apprehended resist yea and kill his Pursuiuants in defence of themselues though others approuing also the same doctrine more milde and moderate will say it is better and a greater act of perfection to let themselues bee apprehended then so to resist as also because it may proue scandalous but in conclusion all hold it lawfull and all teach it and their ground is naturale est vim vi repellere it is a natural thing to repel force by force as also because no temporall or ciuill authoritie is sufficiently valued against the Priests of the Romane Church I will not relate what libertie the Romane doctrine against Princes giueth to sawcie subiects to speak what they list and to report such things against our late deceased Queene and his Maiestie now raining as are odious euen vnto mens minds to thinke of my hart trembles to remēber what horrible crimes I haue heard them charged with and no modest Christian would euer open his mouth or giue eare vnto them the disgust that such speeches haue giuen me is farre greater then I can expresse because all the world knowes them to be most hatefull lies and calumniations which only could be suggested by the diuell who is father of all lies and vntruthes and master of such Heretikes as the Apostle Iudas describeth Epist. Judae vers 8. dominationē spernunt despise power but no maruaile if men yeeld to such suggestiōs of the diuel since experiēce teacheth that this doctrine of the Popes supereminent power hath stirred many not only to speake but also to attempt diuers trecherous and rebellious enterprises against the late Queene deceased and much more horrible against his Maiesty al his roial Progeny without all mercy either to friend or foe as the discouerie of the powder treason plotted and designed by diuers giddy and inconsiderat heads associated with some of the society of Iesus hath of late made manifest to the world nay which is more odious such as are as they thinke themselues religiously affected to the society of Iesus Ioan. Wilson in mart Anglica haue not sticked to make some of the abetters of that hateful cōspiracy martyrs of the Roman Church as namely Garnet Ouldcorne wheras it is wel knowne as the right Honorable the Earle of Northhampton sheweth My Lord of Northhampton in his speech to Garnet Garnet was not called to the barre for any matter of conscience as some perhaps may publish out of rancor or peruersity of hart to set a faire glosse vpō the groūd of his professiō proueth it many waies by diuers presidents of fauor and therfore wel might he say to Garnet as he did foreseeing how his fellowes would be ready to canonize him In the same speech S. Augustine speaketh of some hot-headed fellowes in his time that not withstāding their life led in this world more latronū like theeues yet in their ends affected cultum honorem martyrum the seruice and honor of martyrs among whom I shall euer rancke with iust cause these powder-men But this proceedeth as many other actions of disalleagiāce do frō no other groūd then frō that noted doctrine of the Popes illimited power trāscendent authority in ciuil matters ouer Kings which he challengeth when Card. Bellar in his book against D. Barkley Note this in Bell. goeth so farre that contrary to his former doctrine he teacheth now that the Apostles were not subiect to ciuil power de iure but de facto Wherby we may see in time into what a gulfe and ocean of errors the doctrine of Rome if it be not prudētly preuented wil drowne the world in which principally carieth the clergy vpon a higher waue of pride then any in so much that the L. of Northamp out of the multiplicity of his reading In his speech to Garnet most prudētly noteth that by the course recourse of times accidents wise men obserue that very seldome hath any mischieuous attempt been vndertaken for disturbance of a state without the counsel and assistance of a Priest in the first in the middle or last act of the tragedy and that all along with such a a chorus of confedraes to entertaine the Stage whiles the liues hnd fortunes of great Princes being set vpon the tenter-hookes aue put all in hazard Which obseruation I would wish that all Priests would diligently marke and then doubtlesse they would bee carefull of their owne reputations and be more reuerently affected to higher powers than they are as it gladdeth mee to see some haue beene of late as Master Blackwell Master Warmington in his moderate defence and others whose good examples I heartily wish many more may embrace and follow not doubting but God by such beginnings may draw them so from step to step as perfectly to see and discouer the erroneous doctrines of the Church of Rome as well in other points of doctrine as in that of the Popes pretended authoritie ouer Princes in temporalls as he hath drawne lately master Sheldon a prisoner for the Roman faith and my selfe though no prisoner as I hope for our soules euerlasting good so also for the future benefit of many others and the fuller accomplishments of his more mercifull designements to others thereby who doubtlesse will so doe if we by our ingratitude and forgetfulnesse of so rich a benefite prouoke not his indignation against vs by euill conuersation and bad carriage of our liues as others haue done before vs to the aduantage of those whose communion they forsooke and disgrace of them to whose congregations they were conioyned Which doubtlesse we may doe if beholding the abhominations of the Church of Romes corruptions we consider them rather with a mind to reforme our own faults to draw others from them than to lay any disgracefull imputation vpon others further than to demonstrate the naughtinesse of the tree by the naughtie leaues floures and fruits that grow forth from it which in very truth is the onely cause why I haue so farre entred into this discourse because Christ saith According to Doctour Stapletons rule Ex fructibus eorum cognoscetis cos by their fruits ye shal know them Now therfore since out of the fruits of the Roman doctrine I find the teachers thereof to be such as Christ bids vs beware of I must say Father I haue sinued against heauen and against earth and therfore with humble acknowledgement of my faults desire that I may againe be receiued into his fauor 9 Now it resteth that I make trial of the
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
is in me as the Apostle prescribeth Hauing I say beene made partaker of this benefit onely through Gods working in my soule as I can doe no lesse in the dutie of gratitude than to manifest the same vnto you so must it be a part of my care not onely to acknowledge the same my selfe but to be an occasion that others may partake of the like blessing with me who liue blinded with the same vaile of errors and hereticall inuentions as I did till it pleased God to draw away that darke curtaine of implicite faith viz. that the Romane Church is the true Church of God from mine eyes and to giue me grace clearely to behold the explicite nouelties strongly and cunningly maintained therein which enforceth me now to make the confession of my faith saying no longer the Creede of Rome made by the Pope and recorded in the Councell of Trent but with his Maiestie Praemonit fol 35. I am such a Catholike Christian as beleeueth the three Creedes that of the Apostles that of the Councell of Nice and that of Athanasius c. I also acknowledge for Orthodox all those other formes of Creedes that either were deuised by Councels or particular Fathers against such particular Heresies as most raigned in their times I reuerence and admit the foure first generall Councels as Catholike and Orthodox c. I also concerning the Fathers hold as his Maiestie doth the Scriptures also I beleeue as for the Apocripha I hold them in the same account that the Ancients did c. And so of the other points of doctrine according to the most iudicious profession which his Highnesse in the Church of England maketh doe I beleeue 4 Here at I know gentle Reader thou maiest much maruaile God the cause of my conuersion that I who was borne of such parents as professed the Romane faith and lost much of their temporall estate diuers yeares together for the same who haue beene trained vp therein from my youth who haue practised the function of my Priesthood these nine yeares according to the fashion of that Church who haue beene readie and prompt in ministring their Sacraments in preaching their Doctrine in offering their Sacrifices who dedicated my life and labors most willingly for the aduancement of that faith who am allied to diuers of the better sort of England professing that religion who was befriended of many and to my knowledge hated of none should quit alliance with that Church and take acquaintance with this of England where I haue scarce any acquaintance at all What should cause such a change I answer thee gentle Reader that my desire is thou shouldest be rightly informed assured thereof then say with me as I say most sincerely with inexplicable ioy to mine own soule This is a change of the right hand of the highest Psal 76. vers 11. And for this cause doe I here present vnto you the obseruations both of doctrine manners which haue caused this my vnexpected change and heauenly metamorphosis not engendred by anie wauering disposition or inordinate passion too often seene in trouble some times but begun and effected with mature and ripe deliberation reason and knowledge most orderly drawing the chariot of my will and affections vnto the loue of truth and dislike of falsehood and therefore a worke as I hope wrought by the onely strong hand of God long inuiting and leading my soule hereunto and often displaying the bright beames of his extraordinarie grace most efficaciously enforcing me thereunto after many great conflicts and combats within my selfe in which conuersion of mine though some reioyce yet others out of rash iudgement and indiscreet passion and their implacable hatred to the Church of England ioyned with extreame ignorance and that by the deceitfull ground of their implicite faith and beliefe of whatsoeuer the Church of Rome teacheth not considering the defection and Apostasie of faith foretold by our Sauiour himselfe in the Scriptures vnder the parable of cockle and tares Matth. 13. vers 25. of heresies and nouelties ouersowed by the enemie man after the sowing of the good seed when all were asleepe doe labour by all meanes to obscure and endarken with vntrue reports and most vnconscionable calumniations some giuing oute that I was euer of a presumptuous spirit but they are such as haue against all conscience and good nature most vnnaturally wronged mee as diuers of the best Papists haue heretofore iudged and can yet witnesse Others that I am bereaued of my right wits and assuredly distracted in minde but they I presume are such as either know me not or else such as thinke there can be no greater madnes than to forsake the Church of Rome out of a misconceited persuasion they haue that truth is on their side whereof they haue such a preiudicate opinion without knowledge that they will not sticke to say that should they abandon the Romane faith they would sooner become Turkes than Protestants Others that I am drawne either by the desire of worldly libertie and preferments or by some carnall allurements to performe the will and desires of the flesh against all which vnchristian suggestions although I could in respect of my selfe with the buckler and safegard of patience and silence possesse mine owne soule in quietnesse and comfort knowing that the greatest temporall happinesse of a Christian is the testimonie of a good conscience yet notwithstanding for that my conscience giueth euidence that by them Gods singular mercie and prouidence most clearely shining in my conuersion should be eclipsed and his glorie most iniuriously wronged and many ouer-credulous spirits too too much abused I can doe no lesse in my thankfull dutie for so singular a receiued benefit than to illustrate the same to the eyes of the world that all seeing it Gods holy name may be glorified herein and others that walke awry be inuited and edified by my example which I cannot better performe then by giuing publike testimonie to the world in writing of the true occasions meanes and motiues of my conuersion as by these my doctrinall and morall obseruations I trust through Gods grace I shall performe 5 The truth is and I cannot denie it The difficulties of my conuersion that this my change and conuersion from the faith of Rome to the faith of England was euen beset with manifold difficulties oppositions barres and obstacles long hindering delaying this worke which consisting of the inward act of resolution in the soule strengthened by Gods especiall grace with comfort Tho. Aq. 12. q. Cxiij art 7. at length was performed in an instant For first it is wel knowne I was armed against it by my continuall education and example of my parents in the doctrine and practise of the Romane faith which I was persuaded to haue been Catholike Education one let euen from my first yeares of vnderstanding for common experience sheweth that of the Poet to be most true Quo semel est
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
Christ he seeketh that righteousnesse which is of God Thus much S. Basil whose doctrine agreeth most plainly with the doctrine of England in this point 4. I finde also S. Chrysostome to bee most cleare for the same doctrine of iustification by faith only saying vpon those wordes Other Fathers Chrysost Coment in Epist ad Rom. cap. 3. Gloriation is excluded by what law c. In this place he sheweth the power of God not only for keeping him but for iustifying him and for leading him vnto glorie standing in no neede of workes but requiring only faith Hom. de Fide Lege And in an other place No man without faith hath had life for the Theefe beleeued and was iustified by the most mercifull God here say not vnto me that time was wanting that hee might liue iustly and doe honest workes neither will I striue about this but only this one thing will I affirme that faith alone of it selfe saued him Againe also in an other place Hom. 3. in Epist ad Tit. hee saith If thou beleeuest why doest thou inferre other thinges as if faith alone sufficeth not to iustifie a man Hom. 7. Rom. 3. He saith further But what is the law of faith euen to be saued by grace Here the Apostle sheweth the goodnesse of God who not only saueth vs but also iustifieth and glorifieth vs vsing no workes hereunto but requiring faith only Againe Hesichius saith that God hauing commiseration of mankind when he saw it weakned to performe the workes of the law Hesich commeÌ„t sup Leuit. l. 1. c. 2 he would not haue man to be saued by workes but by grace but grace through mercie is apprehended by faith alone not by workes Theophilact vpon these wordes of Saint Paul Because by the law no man shall be iustified before God Theophil Commenâ—â—n cap. 3. ad Galath saith That hee sheweth that by the law all men are made execrable and subiect to malediction and that blessings are heaped vp by faith now hee clearly sheweth that faith it selfe or alone hath power to iustifie And againe saith elsewhere Theophilact 2. ad Thes 2. For faith alone he is to giue eternall good thinges Thus it appeareth how the doctrine of iustification by faith only was taught by the ancient Greeke Fathers 5. Proofes of Latine Fathers Now if we examine the Latin Fathers wee shall finde them as plaine and copious in this point as the other for Hilarie speaking of the Scribes saith Hilar. in Ma. h. Can. 8. It moueth the Scribes that sinne should be remitted by man for they only beheld man in Christ Iesus and that to be remitted by him which the law could not loosE For faith alone iustifieth The same teacheth Saint Ambrose vpon the wordes of Saint Paul Being iustified freely by his grace saith Ambros sup Paul ad Rom. 3 They are iustified freely because working nothing nor yeelding requital they are iustified by faith alone through the gift of God And againe vpon these wordes sup Rom. 4. Beleeuing in him that iustifieth the wicked HIs wordes are these He saith this because if by the workes of the law vnto the wicked beleeuer his faith is reputed to righteousnesse as to Abraham how therefore doe the Iewes thinke themselues to be iushfied by the iustification of Abraham since they see Abraham not by the workes of the law but by faith alone to be iustified therefore the law is not needfull when the wicked is iustified by faith alone with God And in an other place This is appointed by God that hee who beleeueth in Christ shall bee saued without workes De vocat Gent. Cap. 9. ad Rom. by faith alone and againe faith alone is appointed to saluation Primafins likewise sometimes an Auditor to S Augustine speaketh often of iustification by faith alone Sup illud ad Rom. 4. saying He iustifieth the wicked by faith alone not by the works which he had not And againe he saith Ad Rom. 5. Abraham before circumcision is iustified by credulitie aone And in an other place Thou liuest like a Gentill Ad Galath 2. not like a Iew. Thou knowest that hou hast had life through grace not by works but by faith alone Ad Galath 5. And againe Abraham beleeued God and it was reputed to him for righteousnesse so vnto you faith alone sufficieth to righteousnesse Which Author hath many other places to the same purpose Haymo sup Paul ad Gal. 3. Haymo who liued in the time of Ludouicus Pius the sonne of Charles the great saith The law was not fulfilled by faith but by worke but the Gospell is fulfilled more by faith then by workes because faith alone sauethl Sup. Paul ad Heb. 11. Againe in an other place saying If the Harlot that is an Infidell and an Idolatresse is saued by faith alone much more shall they be saued who haue not fallen into more grieuous crimes In Euâ—ng de Circumcil Christi Abacuc 2. Aug. l. 1. contra duas Epist Pelag cap. 21. So likewise elsewhere They shall be faued only by faith alone as it is written but the iust liueth by faith Saint Augustine also himselfe seemeth most plaine for this opinion saying Of what vertue soeuer thou shalt preach the Ancient iust men to haue been of nothing hath made them safe but faith And againe If any man after beleeuing shall forth-with depart out of this life L. 83. quaest q. 76 iustification of faith abideth with him without any precedent good workes because he hath not attained thereunto by merit but by grace 6. Which doctrine of these so Ancient Fathers Later writers euen the learnedst of the moderne Writers of the Church of Rome do approue and ioyntly allow of in their writings Thomas Aquinas their Angelicall Doctor writeth thus Rom. 3. Lect. 4. Gal. 3. Lect 4. Workes be not the cause why a man is iust before God but rather they are the execution and manifestation of his iustice for no man is iustified by works but by the habit of Faith infused yea iustification is done by faith onely Bonauent 4. d. 15. q. 1. nu 10. And Bonauenture the Franciscanes Seraphicall Doctor writeth thus For so much as man was not able to satisfie for so great offence therefore God gaue him a Mediatour who should satisfie for it whence it comes to passe that by only faith in his Passion all the fault is remitted and without the faith of him no man is iustified Saint Bernard also is most perspicuous in the deliuerie of the same doctrine saying Cant. ser 22. Whosoeuer is compunct for his sinnes hungreth and thirsteth after righteousnesse let him beleeue in thee that iustifiest a sinner and being iustified by faith onely hee shall haue peace from thee So that now it is apparant that the doctrine of iustification by faith onely taught in the Church of England is made good by the marke of
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
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
their breast Againe Rom. 16. not seruing the Lord but their belly by sweet speeches they seduce the hearts of innocents 2. Cor. 11. And againe such false Apostles are craftie worke-men transfiguring themselues into the Apostles of Christ. 1. Tim 4. So vnto Timothie certaine shall depart from the faith attending to the spirits of error and doctrines of diuels speaking a lie in hypocrisie 2. Pet. 2. Further Peter They shall make merchandize of you in couetousnesse with fained words And lastly Titus 1. Paul vnto Titus Teaching the things which behooue not for filthie lucres sake By these fruits wolues are knowne vnder the garments of sheepe and heretikes vnder the title of the Ministers of the Word De vtil credendi cap. 1. Therefore Augustine defineth an Heretike thus An Heretike is he that either begetteth or followeth false and new opinions for temporall commoditie and chiefely for glorie and dominion sake For euery Heretike forsaketh the vnitie and faith of the Catholike Church either for temporall commoditie or to get the praise of his name By all which we see these words of our Sauiour explicated not by any but such a one as in all things fauoureth the Romane church to point out the right way to iudge false teachers by all which the more I duely obserued the more did I find iust cause to forsake the Church of Rome and to abandon all longer communion therewith 6 For first concerning their doctrines The Bishops of Rome haue beene authors of many false doctrines Sess 24. Can. 3. I haue found the Bishops of the Church of Rome to haue been the authors of many erronious nouelties For Pius Quartus decreed at Trent that it should be lawfull for him to allow those degrees to marrie together which God in Leuiticus had forbidden and to forbid those which God had allowed this was ex Cathedra an hereticall decree who can excuse it but this was not his heresie alone for against true faith and beliefe many Popes haue taught the like marriages Summa Angelica verbo Papa nu 1. Martine the fifth allowed one to keep in marriage his owne sister Of late yeares another Pope allowed King Henrie the eighth to marrie his brothers wife in which case of affinitie Ioannes Viguerius teacheth that the Pope hath no lawful power to dispeÌ„ce And another Pope taught Emmanuel King of Portugale to marry two sisters By which dispensations and doctrine Osor de gest Eman. lib. 2. I perceiued both heresie to be taught by Popes and to be practised Celestine Pope ordained marriage to be void Hadrian quod lib. 6. pag. 34. when either of the parties fall into herefie Pope Steuen the sixth decreed in a Councell that such as were ordained Bishops by Pope Formosus his predecessour were not lawfully ordained Sigebert chron an 902. Sigon de Reg. Jtal. lib. 6. an 896. Baron an 897. nu 6. b de consecrat d. 4. à quodam 32.77 quod proposuisti Ibid. §. sed illud Ambr. Concil Senens apud Baron an 303 nu 89. Caranza in Marcel Tom. 2. an 302. nu 102. Athanas epist ad solitar fas tem an 353. Baron an 357. num 43.44 because Formosus was an euill man which tasteth flat Donatisme Pope Nicholas decreed that to Baptise onely in the name of Christ is good Baptisme contrarie to the decrees of Gregorie and Pelagius Pope Gregorie decreed that a man might take another wife in case his wife were so diseased that she would not yeeld him the debt of mariage the which saith Gratian is contrarie to the sacred Canons and to the doctrine of the Apostles and Euangelists Marcellinus committed idolatrie and offered sacrifice to Iupiter Saturne Hercules and the Pagan gods and was thereupon examined and condemned by a Councell of three hundred Bishoppes Which storie Baronius confesseth was from the beginning beleeued with a generall consent and kept in the ancient Martirologies and Breuiaries of the Romane Church Liberius who was Pope about the yeare three hundred and fiftie fell into Arianisme subscribing to the vniust condemnation of Athanasius whereupon Athanasius fell from his communitie and himselfe as an obstinate Heretike was deposed and cast out of the Church Honorius the first that was Pope in the yeare 626. was a Monotholite Heretike whose heresie was that Christ had but one will and so withall but one nature for the which the Church condemned him in three generall Councels In which matter Caius against Pighius saith Synod 6. act 4.12.13 Synod 7. act vlt. Synod 8. act 7. How can Pighius cleare him whom Psellus Tharasius Theodorus with his Councell at Hierusalem Lâ—â— liv 〈…〉 p. â—lt Epiphanius and Pope Adrian affirme to haue beene an Heretike And Dominicus Bannes deriding Pighius calleth it a iest that now after nine hundred yeares Pighius can find all those wickednesses to be forgers 22. Pag. 91. I haue read that in the yeare 1408. in the Councell of Pâ—sa consisting of a chousand Diuines and Lawyers they were faine to depose two Popes at once Gregorie the twelfth and Benet the thirteenth â—hcodor â—â—c meas de 〈…〉 sum hist 〈◊〉 3 〈…〉 cap ◠§ 3. 〈…〉 Atten. vbi supra cap. 6. § 2. Sess 11.12 the tenours of whose depriuation cals them Notorious Scismatikes obstinate maintainers of Seism Heretikes departed from the faith scandalizing the whole Church vnworthie the Papacie cut off from the Church 〈…〉 Benet continued Pope still for all this a second Councell holden at Constance deposed him againe and declared that he had no right to the Papacie commanding all men to esteeme him as an Heretike and Scismatike The same Councell deposed also another Pope for heresie namely Iohn the three and twentieth against whom it was prooued that he held and defended as his iudgement that there is no eternall life Bian pag. 1384. Sess 34. nor no immortalitie of the soule nor resurrection of the dead Not long after the Councell of Basil deposed Eugenius the fourth See AEn Silu. qâ—aest Concil Basil lib. 2. apud Fascir expetend pag. 20. inde Declaring him to be a rebell against the sacred Canons a notable disturber and scandalizer of the peace and vnitie of the Church a Simonist a periured wretch incorrigible a Scismatike an obstinate Heretike By which exampics of Popes teaching false doctrines against faith and notable heresies I obserued the Church of Rome to haue been cleerely deciphered hauing such false prophets and teachers as Christ speaketh of easie to be discerned by the fruits of their doctrines either taught or professed or both And so this way of iudging Heretikes by their doctrine makes exceedingly against the Romane Clergie especially when I reflect vpon all the nouelties taught and confirmed euen by Popes approuing them as concerning the prohibition of Priests marriages the tolleration of the Stewes and Brothel-houses in Rome and other places adoration of the Eucharist with the worship of Latria with
be another not this Damasus In Appar pag. 378. Tom. 1. pag. 573. Bar to 4. pag. 428. which Baronius saith containeth many things repugnant vnto themselues almost in euery Pope and therefore he thinketh it to be collected out of diuers authors Master Doctor Heskins in his Parliament of Christ to proue the sacrifice of the Masse alleageth Amphilochius who liued in the yeare 390. as the author of the life of Saint Basil Pag. 157. Bar Mart. Ian. 1. pag. 6. Spurius Posseuin in Appar pag. 77. yet Baronius saith That in the iudgement of all the wiser sort it is thought to be some bodies else And Posseuine saith The bastard Amphilochius cannot be his vnder whose name it is carried about Glicas in the fourth part of his Annals hath taught vs. By all which examples of the Papists alle aging such counterseit Fathers for the confirmation of this doctrine of the Masse as also many other points I can by no meanes thinke but that many of them do teach this doctrine most wittingly and maliciously against their owne conscience and therefore sinne deadly against the holy Ghost heaping Gods iudgements vpon them against the day of his wrath and also I assure my selfe that their doctrine cannot be good which is vpheld by such counterfeit and weake props as are the writings of bastard teachers and counterfeit bookes But besides the former obseruations The pretended priuiledges of the Masse most fond Ioannes de Comb. compend Theol. verit li. 6. cap. 18. which doe sufficiently discouer the erroneous doctrine taught by the Church of Rome concerning the Masse the great and maine excellent priuiledges which she pretendeth to waite vpon this sacrifice is not to be omitted whereof Ioannes de Combis alleageth diuers saying The Masse hath many prerogatiues First because it is celebrated by one that is fasting Secondly because only in a Church and vpon an altar vnlesse sometimes of necessitie vnder a Tent or in some other honest place Thirdly because it is behouefull that he that celebrateth bee a Priest Fourthly because it is behouefull that hee be clad in sacred vestments Fifthly because only it is done in the day and not in the night vnlesse in the Natiuity of the Lord. Sixtly because it is celebrated with a lighted candle yea though a thousand Sunnes should shine vpon the earth Seuenthly because there words doe sound which are Diuine Angelicall and humane Diuine words when the Pater noster is said or sung and when the words of the Lord are read in the Gospell Angelicall words when Glorie be to God in the highest but humane words in the Collects and the like Eighthly because there are heard three of the noblest tongues viz. Hebrew as Saboath and Osanna Greeke as Kyrie eleison Latine as in others which are there Ninthly because the Masse in his kind is as full of mysteries as the sea of drops as the Sunne of beames as the firmament of Starres as the imperiall heauen of Angels Tenthly because Priests in solemne Churches haue in their Masse many Ministers the Deacon Subdeacon and Acolytes Eleuenthly because the Angels being there in the presence of such maiestie it sufficeth vs to be schollers Twelfthly because there is the Lord of heauen and earth I might vnto these twelue adde the effects of the sacrifice of the Masse also taught by Bernardinus de Busto who amongst many others very ridiculous putteth for one this prerogatiue Bern. de Bust. in ser de Sacrif Mis viz. quamdin quis audit sacrum not senescit man waxeth not old so long as hee heares Masse When I read these priuiledges after it had pleased God to giue me a true vnderstanding of the Masses idolatries I could not but grieue that men should be thus deceiued by the diuels suggestions as to giue credit vnto such idle deuises for the maintenance of Gods dishonor and the diuels seruice Is it not a great prerogatiue thinke you of the Masse that the Priest must be fasting before he go to take a peece of wafer and a prertie quantitie of good Maligo rich Canarie or other strange wine I trow it is a prettie breakfast to take three draughts of such wine although there be a few drops of water in the last This priuiledge I haue obserued pleaseth the Iesuites best of all who scorne to haue weake wine as Clarret but commonly make prouision of the best comfortable Sackes for that purpose and will lightly take more into the Challice then any other Priests out of a greater care they haue that no particles of Christs sacred flesh should stay about the sides of the Chalice which religious care is a good faire cloake for them to warme their fasting stomackes with the more beartie and full draught so that in truth this fasting priuiledge of the Masse serues but for a colour to haue a good breakfast and so to comfort the Priests stomacke that many a Lay man would be full glad of the like The other prerogatiues as weakly grounded vpon mans inuentions not on Scriptures or Apostolicall traditions in truth are as meane but especially that great prerogatiue of the Masse viz. that a man groweth not old so long as he heareth Masse is one of the foolishest conceits of a Franciscan Frier that euer I heard or read For if it were true there is no Doctor Steuens water could so preserue a mans life or prolong it as the hearing of a Masse and I thinke many would heare more Masses then they doe if this were sound Diuinitie but by this it is easie to discouer the Masse not to be as the Church of Rome teacheth a principall act of religion and a worke that surpasseth all the workes that euer God wrought as the worke of creation and redemption more miracles appearing in the Sacrament then in either of them as may be obserued in Ioannes de Combis Lib 6. de cap. 14. and noted by Master Perkins in his Reformed Catholike and not any whit touched as farre as I could perceiue in master Doctor Bishop against him but rather a most diabolicall illusion of the world drawing men to serue the creature in stead of the Creator and the diuell in stead of God And this in very truth appeareth most plainely The Masse confirmed by false miracles a palpable marke of false doctrine if wee consider diligently how the Pseudochrists and false prophets of the Church of Rome endeuor as it were seeing the weaknes of their cause to establish and make good their doctrine of the Masse with the signes wonders and prodigies which Christ himselfe the Sauiour of our soules willeth vs not to beleeue which are so ridiculous that no man of sound iudgement reading them can chuse but laugh and smile at them howsoeuer out of true charitie and a right religious zeale he haue greater cause to commiserate the poore blinded soules that are most miserably seduced by them I will therefore for the fuller manifestation hereof set downe some few
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
ground of them in all rpobabilitie than that the Popes being desirous to enrich themselues with money haue deuised them for the emptying of mens purses throughout all Kingdomes subiected to his vsurping authority like Boniface the ninth of whom it is written That he sent into diuers Kingdomes his Treasurors with Pardons Theod. a mem de scismat lib. 1. ca. 68. pag. 20. who extoried thereby very great summes of money from the simple people that in some one Pronince they would get together aboue an hundred thousand florens and released all sinnes to them that confessed vnto them without anie penaunce Therefore as I said in the beginning anarice caused spirituall blindenesse in Popes and blindenesse as a punishment confirmeth them more and more in their errors 6 Is it not strange considering all reason to bee against this doctrine of Indulgences that the Church of Rome will by her comminations still curse those that embrace it not as the Councell or Trent doth all those That affirme them to bee vnprofitable Ses 25. decret de Indulgentijs or denie anie power to be in the Church to graunt them What shall not as I said before the bloud of Christ as well take away the temporall paine due vnto sinne as the eternall or is not his satisfaction infinite what neede then the superfluous satisfaction of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did the auncient Church euer speake of other Pardons than of the Pardons of outward penances which ere enioyned for publique satisfaction of the Church Hath not Christ fatisfied for the whole world what neede then of the satisfactions of Saints what more than Indulgences instilleth a vaine securitie into the soules of men and ouerthroweth the foundations of all true contrition is not Gods forgiuesse and remission expressed with an Omne debitum dimisi tibi Matth. 18.32 I haue forgiuen thee all thy debt if euerie debt why not aso the debt of temporall paine if an exception can be shewed why is it not made manifest Now iudge beloued Reader whether heere bee not sufficient reason to make mee or anie other say farewell vnto the Romish Church that thus enthralleth soules prophaneth the bloud of Christ disableth the Sacraments and picketh mens purses by the deuised doctrine of her Ecclesiasticall Indulgences Deere Iesu pardon my former fault make mee see better heereafter let mee with true compunction for this errour say with the holy Prophet Dauid Erraui sicut ouis quae perijt quaere seruum tuum I haue gone astray like a lost sheepe seeke thy seruant O Lord Psalme 119. verse 176. CHAP. XVI Containing an obseruation about the number of seuen Sacraments admitted by the Church of Rome IN my trauels in the Low-countries I haue often smiled to see how the people in those parts Vaine is the terrors of Romish curses against the truth in a faire corne-field to driue away crowes and other birds from the corne will most artificially frame the reprefentation of a terribleman standing ouer the corne with a grimme countenance and with bow and arrowes drawne vp to the head to the great terror of all birds that none may approach as if forthwith he would hit all that came neare So likewise when I confider how the Church of Rome vseth the shew of terrors and comminations to keepe Christians from feeding vpon the wholesome truthes and verities growing in the spacious fields of Gods word I find much cause of laughter to see shee should thinke men endued with reasonable soules should haue so little sense as not to discouer her vaine scare-crowes of curses and excommunications which are only terrible in words and iust nothing in effect but counterfeit terrors without hurt or harme as for example she makes a great shew in words concerning the number of seuen Sacraments as if she would shoot euery one to the quicke that will be so venterous as to approach vnto the field of Scriptures to know the truth thereof her threatning shew is this Concil trid sess 7. desacra in genere Can. 1. If any shall say that all the sacraments of the new Law were not instituted by Iesus Christ our Lord or that there are more or fewer then seuen viz. Baptisme Confirmation Eucharist Penance Extreame-unction Order and Matrimonie or also any one of these seuen not to be truly and properly a Sacrament be hee accursed Heere is the definitiue sentence of the Church of Rome casting you out of her Synagogue if you gainesay her decree it is curiositie with her and great presumption to examine her doctrine you must not be so hold as to taste of the sweet and most pleasant fruits of Gods word the arrow is drawne vp to the head against you the terror of Anathema must put you to flight Christs doctrine must be no longer the little graine of mustard-seed growne vp aboue all hearbs for his faithfull birds to sit vpon the boughs therof this scar-crow Anathema must put all to flight 2 But those that are wise and iu siciall doe discouer the vanity of this frightful spectacle Those that are wise discouer the vanitie of them with the Berraeans they will examine the Popes doctrine by the Scriptures as they did Saint Pauls they will follow the directions of Doctor Stapleton who appointeth also a meane to trie the doctrine of false teachers by antiquitie euen for all the common sort of people They will as a great Doctor and Champion of the Popes said to me once find that it had been better that the Pope had left many of the doctrines of the Councell of Trent vndefined because so many new Anathemaes makes the world begin to suspect that the Popes labour more to subiect people vnto them by terrors then by truth as men doe children who to keepe them in awe will tell them of Hobgoblins and Robin-good-fellowes such like that wil fetch them away if they bee vnruly and leaue not their crying Which policie my selfe partly obseruing to be vsed by the Church of Rome euen in a moderne example of Paul the fifth his Breue against the oath of alleageance thinking only by the bare words declaratiue without any one reason alleaged for the vnlawfulnes in taking it other then his owne plaine assertion to strike such a terror both into his owne children and into the King and State as if none would dare to gain-say it but blessed be almightie God who hath so communicated the beames of his vnspeakable wisdome vnto him and his loyall subiects yea and vnto many of the Popes owne children who were long seduced by his pretended inerrable power that they dare not onely beleeue the contrarie but also openly auouch it to the world and ioyne foot to foot in defence thereof both with pen and sword if need be howsoeuer the Iesuites would thinke themselues aduantaged if both sides should come to this latter encounter but I trust God out of his mercie will dispose of milder courses more manife sting therein his
for proofe of the Romish auricular confession out of S. Paul to the Corinthians he hath giuen vnto vs the ministerie of reconciliation and he hath put in vs the word of reconciliation for Christ therefore we are Legates O God O heauen Verse 19 O Angells O all yee men liuing vpon the earth come and iudge whether the learned Cardinall doe rightly applie this place of Saint Paul or not I will not iudge my selfe I will only oppose what lieth in Saint Paul going before and following these passages cited by him Can this place bee meant of absolution after a particular enumeration of sins to man if you consider what Saint Paul saieth before Beholde Vers 17. 18 all things are made new but all of God who hath reconciled vs vnto himselfe by Christ where it appeareth the chiefe meanes of reconciliation is by Christ as it is said in the nineteenth verse Verse 19 Not imputing vnto them theyr sinnes and the ministeriall meanes of reconciliation by the Cleargie doth it not appeare to bee by preaching the word and exhortation and not by any power to absolue after auricular confession for the Apostle after he had said Hee hath giuen vs the ministery of reconciliation and hath put in vs the word of reconciliation Doth hee not shew the meanes of this ministeriall reconciliation to bee by preaching and exhorting God working it so and no otherwise by them when hee saieth For Christ therefore wee are Legates God as it were exhorting by vs. Who foorthwith performeth this ministeriall office and duetie of reconciliation saying For Christ wee beseech you bee reconciled to God Verse 20 Now heere if wee may beleeue the Apustle Saint Paul iudge whether Christ be not the chiefe cause by not imputing to sinners their sinnes and surther whether the Priest be heere expressed to be the ministeriall cause otherwise than by way of exhortation concluding Him that knew no sinne for vs hee made sinne that is Verse 21 as the Rhemists note Vpon this place a Sacrifice for sinne That wee might bee made the iustice of GOD in him Iudge yee now therefore out of all these places whether the Cardinalles allegation of Saint Paul make anie thing for auricular confession or not as it is a part of the Romish Sacrament of Penance 8 A third place of Scripture alleadged for auricular confession by Cardinall Bellarmine is taken out of Saint Iames chap. 5. where it is said Confesse therefore your sinnes one to another and pray one to an other that yee may bee saued Which place doth neither make for Auricular Confession nor for absolution by the Priest for immediately before Saint Iames imputes the remission of sinnes to prayer in Faith saying The prayer of Faith shall saue the sicke and our Lord shall lift him vp and if he bee in sinnes they shall bee remitted him Againe the wordes seeme not to import that Auricular Confession the Church of Rome vseth for they are spoken as well of the Priest who is to praie as of the sicke for a mutuall and reciprocall prayer each one for the other now the Priest is not by Auricular Confessio to confesse to Lay people that hee may bee prayed for for according to the Papists that Confession is for absolution onely but this Confession Saint Iames speaketh of is meant of such a Confession as ioyned with prayer a man may bee saued by it and that which in the Romish sacramentall Confession saueth a man is the absolution of the Priest who as a Iudge giueth a iudiciall sentence of pardon which is the forme of the Sacrament of Penance and not as a suppliant prayeth for his neighbour which is onely intimated by Saint Iames neither is it apparent that Saint Iames meaneth more by this text than mutuall Confession of them who haue trespassed one the other and therefore may bee thought right well that he meaneth in these words no more than Christ did concerning reconciling our selues with our brother offended that so the offerings of our prayers to God may bee acceptable one for an other when hee said Matth. 4.25 Goe first to bee reconciled to thy brother and then comming thou shalt offer thy gift 9 A fourth place which I discouer most miserably and fondly wrested by Cardinall Bellarmine A text mise rably wrested 1. Iohn 1. verse 9 is out of the first Epistle of Saint Iohn where hee saieth If wee confesse our sinnes hee is faith full and iust for to forgiue vs our sinnes and to cleanse vs from all iniquitie whereupon he saith Vbi supra Hence is Sacrament all Confession probably gathered but it may more truly be said Hence is Confession of our sinnes to God most clearely to be gath ered and the other most probably confuted For first the wordes Hee is faythfull to forgiue our sinnes is spoken of GOD and not of anie Priest as may appeere by the wordes following if wee coâ—nfesse not to GOD If wee shall say that wee haue not sinned Verse 10 wee make him a lyar and his word is not in vs By which it is cleare that Saint Iohn also speaketh heere onely of Confession in generall to GOD as also may appeere by the wordes before If wee shall say that wee haue no sinne wee seduce our selues and the truth is not in vs. Secondly that by this confession is meant that which wee ought to make to GOD is euident by the Rhemists who for the better vnderstanding of this place doe referre vs in the inner margent to the third booke of Kings chap. 8. verse 47. and to the second of Paralipomenon chap. 6. verse 36. both which places make against Auricular Confession the first mentioning prayer to God and acknowledgement of sinnes onely in generall Peccauimus iniquè egimus ininstè gessimus Wee haue sinned wee haue done naughtily we haue behaued our selues wickedly The second place also expressing as much almost in the very same wordes Whereby it appeareth how much the Cardinall abuseth this Scripture and wresteth this Text against all right sense and meaning which cannot possibly be applied for the iustifying of his Auricular Confession Now therefore finding by due search and examination that none of the places of Scripture cited by Cardinall Bellarmine the chiefe Pillar in this our age of the Romaine faith doe prooue eyther Auricular Confession to bee necessarie to saluation or to be truely anie materiall part of Penaunce as a Sacrament instituted by Christ Iesus it followeth as a most certayne truth that the Church of Rome hath most grossely erred in defining the number of Sacraments to bee seauen cursing all those which shall holde and maintaine the contrarie Which curse and threatning of the Church of Rome no man hath cause to scare that esteemes of S. Pauls curse vpon those that shal teach other doctrine than wha the taught or that findteh himselfe lesse surprized with the feare of mens threatnings than with the feare of God who can cast our
soules into hell fire 10 And in very truth Diuers Authors shew auricular confession not to be ancient Socr. li. 5. ca 19. Tripartit hist lib 9. 35. Sozom. li. 7. c. 16 Niceph. libr. 12. cap 28. Wald. tom 2 de saora ca 141. Dom à Sot 4. dest 8 q 1. Henriq sum pag 325. Andâ— Orthodox expl c. pag. 663. Bâ—ron tom 1. ann 56. nu 28. Homil 22. ad pop Antioch when I looke backeward vppon the beginning of Christianitie as by the Scriptures I finde no such doctrine of auricular Confession to Priests as a thing necessary to saluation so doe I finde it a nouell doctrine not agreeable to Antiquitie but to haue had beginning after the planting of Christianitie For Nectarius the Bishop of Constantinople Put it downe in his Church and all the Bishoppes of the East did the like in theirs This the learned est Writers of the Romaine Church know well enough and acknowledge rayling vpon Nectarius for so doing as Andradius and Baronius doe which is a signe that the refourmed Churches reiecting confession breake no commandement of God but follow the example of the primitiue church that refused it This seems to be most cleare by S. Chrysostome saying This is wonderfull in God that he not onely forgiueth vs our sinnes but neythâ—r doth he disclose them or make them knowne neyther enjorceth he vs to come foorth and teil them he requireth no more but that we speake to him alone and to him alone confesse our faults It is not likelie that these learned and holie Bishoppes would thus haue done and also taught if Auricular Confession with a numerall accompt of euerie particular sinne to a Priest had beene generally receyued as an essentiall part of pennance necessarie to saluation in theyr times I doe finde by diuerse that there is scarce anie kinde of thing which causeth more scandall vnto the Cleargie it selfe than this Doctrine of particular enumeration of sinnes For a certaine Writer saith Religious men themselues in no thing sinne so much as in dissembling confessions Alua. Pelag. de planot Eccles lib 2. art 28. p. 255. For scarce or seldome at all doe they confesse otherwise then in generall termes naming no great sinne What they say one day that they say the next as if euery day they sinned alike Yet this abuse is nothing to that the same Author addeth saying That it was an ordinarie practise for the Priests to commit execrable villanie with the Women at confession as if they were the Sonnes of Eli Art 127. pa. 111 rauishing wiues and deflouring maides in the Church Art 2. pag. 83. and committing Sodomie with yong men with other stuffe then this affirming That the Church was made a stewes I finde further that an other Romish Writer saith Art 2. 73. 83. Cornel. Agrippa de vanit c. 64. I could by many examples fresh in memorie shew how fit this confession is for bawderie for Priests Monkes and Nunnes haue this speciall prerogatiue that vnder pretence of religion they may goe vp and downe when and whither they will and vnder colour of confession talke with anie woman whom they oftentimes entertayne but homely closely they goe to the stewes rauish virgins and widdowes yea manie times which my selfe haue seene and knowne runne awaie with mens wiues and carrie them to their fellows and hereby whose soules they should gaine to God their bodies they sanctifie to the Diuell II. â—isconueniences ouerthrowing auricular confession Many other proofes might be alleaged of the inconueniences of auricular Confession as by opening such sinnes by women or yong men as the very hearing of them striketh impression in the Priests and many times engendreth such occasions of temptations to them as they haue no power to resist them besides euen to the penitents also some sinnes into which they may fall by humane infirmitie may bee of that nature that they can neuer haue the heart through bashfulnesse to confesse them and then follow vnperfect confessions and after continuall remorse and perplexities of minde which make their whole liues irkesome vnto them drawing them into the remedilesse gulfe of desperation especially when the sinnes are such in weake natures as the Apostle Saint Paul himselfe thought vnfit to bee named which are fitter to bee opened to GOD than to Men. Therefore no man can well thinke that auricular confession is a soueraigne medicine for sinne which often is an occasion of much sinne No doubt IESVS CHRIST and the Apostles were as carefull to preserue men from sinne as the Pope can be and yet they neuer prescribed this medicine For certes whosoeuer feareth not to commit sin in the presence of God that seeth all men will as little blush to confesse it after their manner to a Priest whom they may deceiue and hee that regardeth not the law of God will care as little for the Priests absolution the feare of God and awe of his truth being of more force to bridle our sinnefull nature than the pollicie of man so that to conclude obseruing this auricular confession not to be an essentiall part of Penance nor to haue any warrant in the word of God nor to bee ancient doctrine without beginning since Christ and his Aposses nor to bee agreeable to reason in respect of many inconueniences that ensue of it it followeth that Penance is not a Sacrament instituted by Christ and consequently that there are not seuen Sacraments instituted by him as the Church of Rome teacheth and therefore I could no longer bee frighted with the Excommunication of the Councell of Trent against those that should denie this doctrine like those qui trepidant timore vbi non est timor Who tremble for seare where there is no cause of feare 12. Strange sables deuised for the prâ—ose of auricular coniession I remember a notable fable worth the relating deuised to breede feare and terrour for want of totall confession into the eares of a Priest which is recorded in diuers Writers of the Church of Rome of which two one of them was Penitentiarius to the Pope a man of great learning and good life and the other to wit the yongest was a simple vnlearned man In mag Spec. exemplor dist 9. p. 531. Guil. Pip. tr 1. super Conc. c. 13. ex lib. qui dicitur Scala coeli It happened that these two trauailing abroade together were lodged at a certaine Castle where a great Ladie dwelt that had committed Adulterie nay Incest with one of her owne Kinne Who out of the shame shee had conceiued for hauing committed so enormous an offence remained for the space of eleuen yeares without going to confession to her Curate who entertaining this religious couple and obseruing them in their carriages to bee vertuous and grane and not to haue any acquaintance with her and considering that perhaps they might neuer come againe to her house shee thought shee might doe well to make her
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