is a Sacrament since neither hee nor any other can shew any such institution But it followeth by him notwithstanding that as I my selfe haue cited the afore said place of Genesis it well prooueth the state of marriage to haue beene ordayned by GOD. For which as the Scripture saith a man shall forsake his father and mother Verse 29 and hee shall cleaue vnto his wife and they shall bee two in one flesh 3 Which first institution was renued by Christ when he said Haue yee not read Diuers reasons grounded vppon the Scriptures for the approbation of priests marriages Matth 19. Hebr. 13.14 that hee which did make from the beginning made them male and female and hee said for this cause man shall leaue father and mother and shall cleaue to his wife and they two shall be in one flesh That therefore which God hath ioyned together let no man separate And the same Institution is Declared to be honourable among all men and their bodies vndefiled if therefore among all men then also among Priests if it were honourable for respect of the Author that ordained it which was GOD himselfe why shall it not also bee honourable for his Priests If it were honorable in the time of innocencie before it was decayed why should it not be honorable in the time of grace wherein man is repaired as wel for Priests as others if it were honourable because it was ordained in Paradise the happiest place of the world why shall it not also be honourable in the Church of Christ amongest Church-men who honour God in the happiest places that is in the Churches ordayned to Gods honour besides since God the Sonne honoured the state of mariage with his presence at Canaan of Galilee where hee wrought the first miracle that euer he did turning water into wine with his praiers comparing the kingdome of God to a wedding and holinesse to a wedding garment why should wee thinke that Christ will not be well pleased that his Priests should honor that state with their owne persons is not increase multiplication of children which is one principall end of marriage as honorable a blessing in Priests as in others or is not the inconuenience of solitarinesse signified in these words It is not good for man to bee alone that is without a helpe and comfort which is an other end of marriage as fit for Priests as for Lay peopleâ— or is it not as fit that Priests should haue a remedy for fornication aswel as other men taketh their preshood from them the nature of men or can their dignities in the Church of God giue them leaue to liue lasciuiously in a single life are all Priests assured that during their liues they shall alwayes enioy the gift of continencie or is it absolutely in mans power to haue it or not to haue it why then doth S. Paul say Quipotest capere capiat he that can take it let him take it no no they haue as much neede of such a helpe as any other How comes it that many yea most of the Clergy in the country of Liege and diuers other places keep concubines what is the cause that most of the Priests of Brittaine haue also their bedfellows liuing in the house with them in the state of whoredome but their want of mariage whence so many deâ—â—ourings of virgins so many fornicatioÌ„s so many adulteries so many bestialities recorded by diuers authors amoÌ„g Clergy men in the church of Rome but the want of this remedie instituted by God practised in the old Lawe by the holiest as Henoch Noah Abraham Dauid Ezechiel Aaron and other high Priests approoued by Christ called honourable by S. Paul amongest all men What is not the doctrine of S. Paul to be approoued who alloweth the marriage and the bed vndefiled to all men excluding none when he saith 1. Cor. 7.2 Because of fornication let euerie man haue his owne wife Here we see marriage is prescribed a remedy for euerie man 4 And if wee looke into the practise of the Primitiue Church The new Testament maketh for the marriage of Priests we shall find the same remedy to haue beene vsed without checke or controule May we thinke that S. Paul excluded Priests when hee said 1. Cor. 9. It is better to marry than to burne Doth his Doctrine debarre Priests of marriage when hee saieth If thou takest a wife thou sinnest not 1. Cor. 28. Doth not Saint Paul sharpely reprooue them that shall forbid marriages when hee saieth In the latter dayes some shall depart from the faith and shall giue heede vnto spirites of errour Note this and doctrines of diuells which speake lies through hypocrisie and haue their consciences burned with a hot yron forbidding to marrie 1. Tim. 4.1.2 3. By diuers of my former Chapters I haue shewed the Church of Rome to haue departed from her former faith now it is apparent they teach doctrine of diuells because they forbid Priests to marrie and teach the Doctrine to bee good Is it to bee thought that Saint Paul did not allow Priests to marrie when hee said A Bishoppe must be vnreprooueable the husband of one wife hauing children vnder obedience with all honest 1. Timoth 3.2.4 And when hee said Let Deacons be the husbands of one wife and such as can rule their children well and their owne housholde 1. Timothy 3.12 Can it bee said that Saint Paul doeth not approoue marriage in Priests and Deacons when he alloweth them one wife children and housholde to haue care of What may bee probably inferred vpon the wordes of Saint Paul to the Philippians the last chapter translated by the Rhemists thus I beseech thee my sincere companion By occasion of which words Cardinall Bellarmine saith that it is more probable Saint Paul had no wife Clem. Alexand. 3 stromat Ignatius epist ad Philadelph against Clemens Alexandrinus and Ignatius in some Editions who holde he had a wife which standeth well with the translation of the Church of England saying My faithfull yoake fellow I will not stand much vpon this place leauing the probabilitie thereof to the Reader But sure I am that Saint Peter had a wife for Saint Matthew saith Matth. 8.14 That our Sauiour entred into Saint Peters house and sawe his wifes mother I trow this is plaine enough that he had a wife It is left also recorded That Philip the Euangelist which was one of the sâ—auen Deacons had foure daughters virgins which did prophesie Acts 21.8 9. Ignatius the disciple of Saint Iohn Euangelist writing to the Philadelphians Ignat. ad Philadelph maketh report That Peter Paul and other Apostles were married Clemens Alexandrinus writing against those that reprooued marriage Ecclesiast hist libr. 3 cap. 3â— amongst other things speaketh thus What doe they reprooue the Apostles Peter and Philip had wiues and they gaue also their daughters in marriage to men Neyther doth Saint Paul the Apostle thinke
DOCTRINALL AND MORALL OBSERVATIONS CONCERNING RELIGION WHEREIN THE AVTHOR DECLARETH THE Reasons of his late vn-enforced departure from the Church of ROME and of his incorporation to the present Church of ENGLAND teaching maintaining and defending the true Christian Catholike and Apostolike Faith professed by the ancient Primitiue Church most conspicuous in the outward vertues and constant sufferings of many holy Bishops and other good Christians glorious in the crowne of Martyrdome By IOHN COPLEY Seminarie Priest LVKE 22.23 When thou art conuerted strengthen thy brethren IAMES 5.20 He which maketh a sinner to be conuerted from the error of his way shall saue his soule from death and couereth a multitude of sinnes LONDON Imprinted by W. S. for Richard Moore and are to be sold at his Shop in Fleet-street in Saint Dunstans Church-yard 1612. TO ALL SEMINARIE PRIESTS MONKES FRIERS IESVITES AND ALL LAY-PROFESSORS of the present Romane falsely pretended Catholike faith grace and true conuersion in Christ IESVS VVHereas now some monthes are ouer-passed since my conformitie to the Church of England wherof I haue hitherto beene silent withdrawing myselfe to further the contemplation of those inducements which lead mee hereunto my zeale of truth and knowledge of your great spiritual miseries who liue wrapped in a cloud of ignorance depriued of the most comfortable beames of true Christian faith working by the heate of charitie in mens soules enforceth me to dedicate these my doctrinall and morall obseruations vnto your selues as standing in most need of them My intention in dedicating them to you is no other then true compassion of your soules dangerous estate not seeing nor knowing your owne erroneous doctrines taught in the present Romane Church of which I dare say many of you are sincere zealous professors with onely regard to your soules health and the kingdome of heauen esteeming that aboue all things to bee the cheifest to bee sought for in this world is in truth it is and therefore your case the more worthie of Christian commiseration and true Apostolicall endeauours for your deliuerie out of your so perillous and lamentable a condition which according to the small portion of that talent that Almightie God hath vouchsafed to bestow vpon mee I haue endeuoured to shew vnto you by this Treatise desiring you curteously and charitably to accept in good part with no lesse humility and care of your owne soules good then I do present it vnto you with a sincere desire thereof in the most tender bowels of Christ Iesus Vouchsafe to reade it with deliberate iudgement examine well the spirit wherewith it is written weigh the substance and contents rather then the manner or circumstances of my writing the stile is but plaine and familiar you shall find no affectation of eloquence in it because my labours and paines taken herein haue been rather for the profit of your soules then for the recreation of your wits I know well that neither the planting of Saint Paul nor the watring of Apollo can redound to your profit vnlesse God giue encrease and prosper the successe and therefore leauing the encrease to God and desiring you most attentiuely to reade these my obseruations deliberately to ponder them and effectually to follow them I most kindly take my leaue of you with Saint Pauls charitable words Pax Dei quae exuperat omnem sensum custodiat corda vestra intelligentias vestras in Christo Iesu Philip. 4.7 The peace of God which passeth all vnderstanding keepe your hearts and intelligences in Christ Iesus Resting this 13. day of Iune Anno Domini 1612. A most zealous friend and louer of your soules IOHN COPLEY ¶ Aduertisements to the Reader ALbeit to my singular comfort Christian Reader I might in the Sunne-shine of mine owne happinesse haue enioyed to my selfe the great benefite of Gods fauour shewed mee in my conuersion from Romish nouelties to the ancient Catholike Faith taught in this Kingdome yet for that I had diuers reasons inuiting mee to the participation thereof vnto other mens knowledge that what was priuate to my selfe might be also a publique good vnto others I haue thought it expedient with the promulgation of it for thy better information concerning my selfe to propound vnto thee some particular Aduertisements whereby thou mayest the better know mee and my meaning who am otherwise perhappes vnknowne vnto thee and accordingly with moderation of iudgement void of impatient humour or partialitie censure my proceedings in the matters handled in this Treatise 2 First therefore I would haue thee take notice that some few more zealous and earnest than charitable or wise followers of the Church of Rome sticke not to obiect vnto mee That they cannot be perswaded that I am truly in iudgement vnderstanding a sincere Professor of the faith of England otherwise than for some priuate respect eyther of liberty or other contentment or preferment whereby you may well inferre that they haue no great opinion of any ignorance in me of their Doctrine nor of actual miscarriage in maners that should make me forsake their communion since they thinke I haue too much knowledge to be in heart of any other and yet can charge mee of no misdemeanour for mine owne part I must needes tell you that herein they are either very ignorant in their vnderstandings or malitiously affected in their willes ignorant of the true knowledge of Gods fauour in conuerting sinners and malitious to the Church of England whereunto I haue incorporated my selfe and therefore to disgrace it they are willing without either true vnderstanding or vertue to cast any sinister imputation they can vpon my person which I doubt not but by Gods assistance and the endeuors of patience and diligence I shall turne to their owne shame and to the further manifestation of the wicked doctrines and impieties of their Romish Church without any indignitie or disgrace to the Church to which I am now incorporated 3 Secondly I would further haue thee know that some few Priests of their Church hauing growne debauched in their liues and conuersations and after their forsaking communion with the Church of Rome for a cloake of liberty to their lewd inclinations haue proued most treacherous to those vnto whom before they professed friendship remaining in their owne consciences perswaded they did not well in discouering Priests and causing them to be apprehended and ransacking the houses of Recusants more for their own profits than for any desire of seruice to the state or zeale to the Church of England giuing ouer all exercise both of vertue or learning fit for Cleargy men Hereupon diuers of the Romaine Church haue made their aduantage for the iustification of their owne Religion and reproofe of theyr aduersaries faith insomuch that I heard a Iesuit of good reputation say that a great noble man of this realme being in conference with others of his rancke should say that he much wondred why such men as were vertuous in their cariages so long as they were
of Rome Fol. 171. Chap. 15. Containeth an obseruation of the Pardons and Indulgences which the Pope annexeth to Crosses Graines and Meddalls Fol. 180. Chap. 16. Containeth an obseruation about the number of seuen Sacraments admitted by the Church of Rome Fol. 189. Chap. 17. Containeth an obseruation about the doctrine of the Virgine Maries conception in originall sinne Fol. 206. Chap. 18. Containeth an obseruation of the honorable state of Marriage prohibited by the Church of Rome to Priests who by Gods law may lawfully liue in it and allowed to those who by Gods law can not liue together without Incest Fol. 214. Chap. 19. Containeth the Conclusion to the Reader with a recapitulation of all the precedent obseruations for the Readers profit Fol. 213. DOCTRINALL and Morall Obseruations concerning Religion CHAP. I. Containing the first obseruation shewing the reasons and occasions of this Treatise AMONGST all the things which draw men into admiration Great is the benefit of true conuersion because it manifesteth the power of God and which doe see me to happen contrarie vnto common course and order worthily may the conuersion of soules from the waies of sinne and iniquitie chalenge the first place and is to be esteemed as the greatest for this is the most excellent worke the Heauens doth affoord vs and the most wonderfull that the infinite power of God infinitely powerfull can performe This the prime Doctor of the Romane Church most clearely intimateth Tho. Aquin. 12. q. 113. saying Maximum opus Dei est iustificatio impij The iustification of a sinner is the greatest worke of God according to that of the Kingly Prophet Miserationes eius super omnia opera eius Psal 144. vers 9. his mercies are aboue all his workes yea and the Church of Rome to keepe fresh the memorie of this document prayeth to God yearely in these words Deus qui omnipetentiam tuam parcendo miserando maxime manifestas In Dom. 20. post Pent. O God that by pardon and mercie chiefely manifestest thy Almightie power Which veritie also S. Augustine confirmeth saying vpon those words of S. Iohn Greater workes than these shall he doe Ioh. 14. v. 12. August tract 72. in Ioh. post Med. tom 9. Maius opus est vt ex impio iustus fiat quam creare coelum terram it is a greater worke for a sinner to be made righteous than to create heauen and earth This though it seeme a paradox is most true for certainely albeit the creation of the world was a maruellous worke yet the iustification and conuersion of a sinner is much fuller of admiration God framed and moulded the world almost in a moment of time and brought foorth all creatures in a short time as it were into the field but to abolish the turpitude and foulenesse of onely one originall sinne he vsed the delay of fiue thousand yeares and to bring this worke to perfection his onely sonne Christ Iesus endured three and thirtie yeares exile from his heauenly Kingdome For the worke of creation God did but speake Psal 148. vers 5. Dixit facta sunt but for this other worke Christ was to suffer and die Oportebat Christum pati Luk. 24. vers 16. ita intrare in gloriam suam it was behoofefull for Christ to die and so to enter into his glorie therefore Saint Augustines sentence of true conuerts is to be noted Augustin in Sermon saying Conuersio ad bonum non homini sed Deo adscribenda the conuersion of a sinner vnto good is not to be ascribed vnto man but vnto God who of himselfe can doe all things by his power 2 Now verily as iustification and remission of sinnes is the greatest worke of God Great also because it manifesteth the glorie and wisdome of God manifesting his infinite power and mercie so neither is there any worke of his more forcible to set out his glorie and wisedome vnto the world than the same It is a glorie vnto the artificer to delineate most perfect colours of Emblemes vpon base yron and hard steele The skill also of the Physitian is praise-worthie when hee freeth one from danger that is poysoned and swolne by the biting of a Viper with a present Antidote so the glorie of God and his goodnesse chiefely shineth in the conuersion of sinners So it shined in Saint Paule the Apostle when hee being infected with the poyson of infidelitie and swolne therewith Spirans minarum caedis Actor 9. vers 1. breathing forth threatnings and slaughter against the Disciples of the Lord Christ appearing verie oportunely vnto him cured him and strengthened him in faith Hereby appeareth the frailtie of humane nature and the power of Gods grace which redoundeth much vnto the glorie of his Saints whilest calling vnto their remembrance their passed dangers they behold their happie securitie of present glorie euen as the Mariner after the danger of shipwracke reioyceth as a sicke person reioyceth after therecouerie of a perillous disease and as conquering souldiors triumph and glorie the more in their victories by how much their hazards and encounters were strong This Saint Augustine teacheth most elegantly saying Nimis exultant Sancti dum praeteriti periculi memores dicunt 4 Confess cap 3. dextra Domini fecit virtutem dextra Domini exaltauit me the Saints doe verie much reioyce when mindfull of passed danger they say the right hand of the Lord hath done his power the right hand of the Lord hath exalted me So did Saint Paule reioyce when of a persecutor he was made a vessell of election So also Saint Mathew when of a Customer he was made an Euangelist So Saint Marie Magdalene when from being a vessell of contumelie and disgrace shee was translated into a vessell of glorie So Saint Peter when after the denying of his Master he was made a constant pillar of truth by his personall perseuerance in faith obtained him by Christs prayer who said Ego rogani pro te Petre Luke 22.32 vt non deficiat fides tua I haue prayed for thee Peter that thy faith faile not 3 The obseruation hereof gentle Reader maketh mee truly to discouer An acknowledgement of the benefit of conuersion as the case standeth the obligation I am bound in to God for Almightie God of his infinite goodnesse and out of the vnexhausted riches of his mercie hauing blessed my soule with a true and vnfained conuersion from the superstitious idolatrous and hereticall religion of the Romane Church vnto the perfect knowledge and practise of the Religion established in this Realme touching that faith which is conformable to that which was taught by the Ancient Primitiue Apostolike and Catholike Church which is maintained and defended by his Maiestie with whom I may presume boldly to say maugre all the Church of Rome I will neuer be ashamed to render an account of my profession Praemonit to all Christian Monarchs and of that hope that
and when I noted that I could neuer heare any one Iesuit to speake reprouingly of it and further heard some very rashly and foolishly to cast the imputation of inuenting it vpon the best States-men of this land as a traine to make Catholikes the more odious to the State I began to obserue a custome vsed by some which is without any regard of truth or knowledge to speake the worst they can to blemish the reputation of their aduersaries so I heard a certaine young Iesuit report when Garnet was in the Tower A pretty deuice that day and night oyle was put into his eyes with feathers and other means vsed to keepe him from sleepe that so being weakened both in bodie and minde he might be easily drawne to confesse all he knew which circumstances with diuers others belonging to this vnmatchable treason though they made mee not then abandon the faith and beleefe of those that were actors thereof yet did they sow such seedes of doubtfulnesse and care in me to be sound in faith that the effects and fruits issuing from them of doctrine concerning disallegeance to the King which is contained in the Popes Breues hath much auerted me since as namely the doctrine of Bellarmine teaching that the Apostles were not subiect to temporall Princes de iure but de facto retracting the former opinion Bellarmin cont Barclaium tract De potest summi Pontificis in rebus temporalibus ca. 3. fol. 48. extant in his controuersies these many yeares now holding the quite contrarie notwith standing it is a doctrine of faith that as well the Clergie as the Laitie are subiect to Kings and Princes because obedience to Kings whether they be good or wayward in Scripture is commended vnto all 1. Petri 2.18 behold here the second occasion 7 A third occasion concurring to my conuersion Conference with others was conference with others into whose companies by chance I haue falne as once with a learned Knight who not knowing me to be a Priest conferred with me as with a professor of the Romane faith who winded me into such a circle about the Scriptures and the Church that I could neuer winde my selfe out of it till I winded my selfe out of the Romane Church and stayed my selfe vpon a ground not admitted there which is that the Scriptures are the most sufficient and certaine rule of faith that Christians haue which if you take away all religion all faith all knowledge of God falleth to the ground And another time I fell into dispute with a graue ancient Iustice of Peace who pressed me so farre that I promised to send him some principall doctrines of the Roman Church so sufficiently proued by Scriptures by Fathers and by naturall reason that if they could bee answered I would subscribe to his Church but in the examination of the proofes of those very points brought in by Bellarmine and due consideration of them I found them to be of very little force to proue the verities intended as hereafter shall appeare concerning the Masse Transubstantiation the ministration of the Sacrament vnder one kinde to lay people Pardons auricular confession and others whereupon I haue proued since as good as my promise in ioyning my selfe to the Church of England 8 A fourth occasion of examining more carefully the controuersies hath been grounded vpon his Maiesties Title His Maiesties Booke in his Premonition to Christian Princes stiling himselfe the Defendor of the true Christian Catholike and Apostolike faith which seemed so strange vnto me at the first considering that no Church more chalengeth the name of Catholike than the Church of Rome that I began to consider with my selfe whether I could finde any capitall points of faith taught now by the present Church of Rome that were not taught and professed by the ancient and Primitiue Church and now impugned by the Church of England and finding that the doctrine of deposing Princes and Kings by the Pope was not ancient nor Transubstantiation nor the Masse as now it is practised nor the Sacrament as now it is ministred by the Church of Rome nor Pardons nor prohibition of Priests marriages I haue since beene enforced to conclude that certainely the present Church of Rome professeth not in those points the true Christian Catholike and Apostolike faith Further as I noted the profession his Maiestie maketh in his Premonitorie Epistle to Princes Praemonit ful 35 acknowledging himselfe to be such a Christian Catholike as beleeueth the three Creedes that of the Apostles that of the Councell of Nice and that of Athanasius admitting the first foure generall Councels as Catholike and Orthodox the ioint consent of Fathers in the Primitiue age the authoritie of Scriptures c. I could not but conceiue at last that his Maiestie went vpon the strongest foundations of the Catholike faith that could bee layed to auoid the danger of new doctrines which obseruations did much facilitate my search and scrutinie into the true grounds and reasons of faith besides many other occasions of priuat conference with diuers particular persons who thought themselues much tempted in matters of faith and religion because they could hardly beleeue what the Church of Rome teacheth or at least not without great difficultie Whereby you may see courteous Reader the prouidence of God working in me by degrees towards my conuersion affoording mee the occasions and meanes first of searching and examining which brought me at length to the motiues of resoluing as hereafter you shall vnderstand more at large when I shall first haue layd downe vnto you certaine fundamentall obseruations as grounds on which the true Christian Catholike faith must of necessitie stand and the whole frame thereof be surely builded CHAP. III. Containing the first fundamentall obseruation of the end of man and his chiefe happinesse AFter the manifestation of the occasions which by Gods prouidence occurred to forward this worke of my conuersion The chiefe businesse of man is to seeke his end the next thing to be spoken of is to acquaint thee deare Christian Reader with those fundamentall obseruations which made further way to the complete perfection thereof the first of which was of that nature that I assure my selfe no man who hath care of his soule and saluation can chuse but allow for I assured my selfe that if I went vpon such sure foundations and principles as religion ought to stand vpon I could neither stay in error nor fall into any Hence I was moued to resolue most constantly that the most immoueable foundation that all my sp rituall building should stand on should be a frequent consideration that the chiefe and most principall affaire and businesse of greatest importance in this world wherein it was my dutie to employ my endeuors ought to be the saluation of my soule and my future happinesse in the life to come since to this end God created me to his similitude and likenesse redeemed mee with the most precious bloud of his most
obedient in outward profession than religious men to their Superiours and who more rebellious or treacherous to their Princes Garnet Oldcorne and others of their vngodly societie can witnesse this It carried a goodly shew and face of vertue for a certaine Iesuit to confine Sir Euerard Digbie within the compasse of two chambers carrying the resemblance of Hell and Heauen by the outward furniture and pictures where-with they were adorned for his spirituall exercise and the better settling of his life in vertue by holy contemplations Herein appeared the garment of a sheepe but the corruption of vnrighteousnesse and Pharisaicall iniustice appeared in that the aforesaid holie Father who liued openly in his house like a Gallant following his play and other recreations and free conuersation with others in the house whilest the Knight was shut vp in his prison to pray and meditate of his life past and the world to come and also in that not only this good Father not long after with this Knight his Ghostly child were found to haue harboured in their hearts that festering corruption of the powder treason the memorie whereof will be odious and hatefull to all posteritie Herein appeared the rauenous Wolfe so clad in a sheepes garment When Parsons the Iesuit sent mony from Rome to Master William Alablaster in shew of loue and charitie Parsons notorious hipocrisie to diuers inuiting him to come thither as though he would there haue done him some great fauor no man would haue thought but this good father had had a heart of true burning charitie in tendring the good of the honest Gentleman who was banished out of England for professing the Romane Faith Herein appeared the garment of a sheepe but afterward when the said Gentleman not suspecting any guile vnder the cloake of a religious profession arriued at Rome and by the meanes of this holy Father was committed to the Inquisition where hee was kept some moneth prisoner vpon pretence of a booke which hee had published with approbation of those that were to allow of it in the Low Countries and humble submission thereof in his Preface to the Churches censure in all points taught therein like a sincere child of that Church as then he was and like a true Israelite without fraude or guile herein appeared the rauenous Wolfe in a Sheepes skinne VVhat a woluish disposition may it bee thought this man bore to his Maiestie and the State who were of a contrarie religion to him since hee appeared so cruell to one that professed the Romane saith that suffered banishment for the same that for zeale to that Church left the way hee was in to preferment at home and found little charitie or kindnesse abroade VVhen the same good father further would professe great desire of the Secular Priests good proceedings here in England when hee would compassionate other mens want of charitie in disgracing the good Fathers of his order with some personall imputations saying it was an vncharitable part for any so to discouer any mans imperfections herein appeared the garment of a sheep But when publikely he read a letter from England amongst the Schollers at Rome disclosing the horrible sinne of one William a Priest that had many yeares liued too familiarly with a Tailors wife whereof the Tailor hauing notice caried a dagge vnder his cloake vp down London streets to shoot him to death for so sacrilegious and adulterous an act and this as he said was an earnest Appealant at which time four of the Appealants were in Rome to prosecute the Priests cause against the Iesuits M. Blackwel of which charitable report I being then a Student of that Colledge was my selfe an ear-witnesse yet could I neuer since vpon diligent enquiry vnderstand any such storie to bee true of any Priest in England and therefore herein appeared the rauenous VVolfe When Doctor Richard Smith went to Rome some few years since to compose some good order for the gouernment of the secular Clergie and freedome from the Iesuites domineiring soueraignetie ouer them that by absolute disclaiming entercourse of consultations with them the State might not haue a iust cause to inuolue them in the true imputation of any participation with the Iesuites practises this religious and Christianly resolued Robert Parsons said he desired nothing more then peace and would not bee quiet till it was made with him herein appeared the garment of a sheep but when at the same time otherwise to disgrace him and to enclose him within the gates of the holy Inquisition there hee and another Priest deuoted vnto him presented the booke which the said Doctor writ against master Thomas Bell into the Inquisition there to be examined taxing it to containe dangerous propositions against the Popes authoritie in Temporalibus notwithstanding the whole booke is written in defence of the Romane Catholike saith herein appeared the disposition of this rauenous wolfe but the booke cleared it selfe and the Author got commendations for it 4 Many the like testimonies of the Romane hypocrisie could I produce which must not be maruailed at in the members The hypocrisie of Popes described since it appeareth more manifessly in the chiefe head the Pope himselfe who is described by Saint Iohn Apocal. 15.11 To haue two hornes like vnto the Lambe but to speake like the Dragon Where Lyranus saith They are like to the Lambe that is Christ whose two hornes are the two Testaments Lyra. in Apoc. 13 Primas ibid. And Primasius Hee will endonour to make the two Testaments agreeing with the Lambe after the manner of the Lambe to agree with himselfe yet is he said to speake as the Dragon because he will deceiue those whom he shall seduce by the hypocrisie of fained truth For he should not bee like vnto the Lambe if openly hee should speake as the Dragon Now hee faineth the Lambe that he may inuade the Lambe that is the bodie of Christ. So likewise he whosoeuer he be that is Author of the ordinarie Closse applieth the same note of hypocrisie to the whole multitude of Antichrists consorts when he saith They shall faine themselues to haue innocencie Gloss ordin ibidem and a pure life and true doctrine and the miracles which Christ had and gaue vnto his Whereby it is apparent that not onely the Bishop of Rome but also his precursors and consorts shall be notorious in this note and marke of hypocrisie and dissimulation This may seeme probably apparent if we remember the letter that was sent by Garnet some few monethes before his trouble to master Blackwell signifying from father Aquauiua the Generall of the Iesuites that his Holinesse gaue order that all Catholikes heere in England should behaue themselues quietly and dutifully towards his Maiestie without giuing offence or raising any tumults about matters of religion which some thought to haue beene by reason of the commotion that happened in Wales about that time whereof perhaps the Pope might haue some inckling yet
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
adore it but all the rest standing by and that are present although they receiue not Fourthly when it is set forth vpon the Altar for publike praier as experience sheweth in their fortie houres prater By which it is apparent how frequently the Church of Rome enforceth men to giue that worship which is only due to God vnto the Creature which is by them to bee worshipped as God For the Councell wordes are these Sess â—3 can 6. de sacr Euchar. If any shall say that Christ the only begotten Sonne of God is not to be adored in the holy Sacrament of the Eucharist with the worship of Latria yea externall and therefore not to bee worshipped with any peculiar festiuall collebritie nor the bee carried solemnely in Processions according to the laudable and vniuersall rite and custome of the holy Church or not to bee proposed to the people to bee adored and the adorers thereof to be Idolaters be he accursed Here is a strange peece of doctrine yet is it not vnaccompanied with the malediction of the Bishop of Rome I cannot obserue any place or passage of Scripture that makes for this doctrine no neither doth Stephanus Durantus cite either Scripture or other auncient Father that maketh for this Latria worship whence it followeth that it is a new doctrine vnheard of in the primer ages of Christs Church onely this I note that he citeth some auncient Fathers seeming to approue the worship of Christ in Heauen when they behold the Sacrament yea and also some kind of reuerence to the Sacrament but no such as is due to God but rather as may be thought such a kind of reuerence as is vsed in Baptisme and fit to bee vsed in the vse of signes of holy things and therefore to conclude since in the sacrifice of the Masse where the consecrated Hoast must be adored with Latria-worship most detestable Idolatrie is committed I could not but with a great dislike of so foule an abuse in doctrine disauow that Sacrifice of the Masse and hold it most abhominable in the sight of Almightie God Hence I conceiued the more worthily of his Maiesties iudgement and learning for if the verie essentiall parts of the publike sacrifice of the Masse haue no warrant in Scripture and the essentiall part thereof so idolatrous he might well confidently affirme of priuat Masse Praemonit If the Romish Church hath ioyned new articles of faith neuer heard of in the first 500 yeres after Christ I hope I shall neuer be condemned for an Heretike for not being a Nouleist Such are the priuat Masses where the Priest playeth the part both of the Priest and of the people For what an absurd thing is it for the Priest to say Dominus vobiscuÌ„ or orate fratres The Lord be with you or pray ye brethren or to turn about as if there were people to answere when nothing but bare wals appeareth saying Ite Missâ— est Go ye Masse is done Nay what a ridiculous prayer is it wheÌ„ the Priest saith vnto God none being present but either a man or a woman playing the office of a clerke Memento Domina famuloruÌ„ famularum In Can. Missae que tuaruÌ„ omniuÌ„ circuÌ„stantiuÌ„ queruÌ„ ubi fides cognita est nota deuotio pro qubius tibi offerimus c. Remember O Lord thy men-seruants and women-seruants and all that stand round about whose faith and deuotion is manifest and knowne vnto thee This is as ridiculous a false prayer as that which the Priests alwayes say vpon the feast of an ordinarie Confessor Ad sacrum cuius tumulum frequenter Membra languentum modo sanitati Quolibet morbo fuerint grauata Restituuntur Breuiar in com mu. Confessorum Vnder nunc noster chorus in honorem Ipsius hymnum canit hunc libenter Vt pijs eius meritis iuuemur Omne per aeuum Englished thus At whose sacred Tombe sicke people Euen now often with whatsoeuer Diseases they are oppressed are restored To health Our Quier therefore now in honor Of him singeth this Hymne willingly That by his pious merits we may be Holpen for euer Is not this strange that so notorious a lye must by millions of Romish Priests be sung and said vpon the Feasts of such Confessors at whose Tombes not so much as a lame dogge was euer cured and yet they sticke not to say that often and from euerie disease they are cured But by this it may be gathered that the Romish Church hath little care what she alloweth or practiseth how grosse or absurd soeuer it be so long as her erronious doctrines may either be beleeued or practised and hence shee suffereth the Latria-worship of the Hoast to be instilled into the vulgar sort of people without any remorse or scruple for so vnwarrantable an error 5 Now as for the ceremonies of the Masse The ceremonie of the Masse hath no certaine signification as I haue beene carefull to learne their meaning and significations thereby haue I also found as great cause to disgust the sacrifice of the Masse as for the former for so vncertaine is the disagreement of Romish Authors about them as none can be greater Michael the Suffragane of Mets tels vs The Amies that the Humerale which is made of thinne linnen Michael Suffragan Mongunt explic myst sacrosanct nus yet pure and cleane couering the Priests head signifieth Christs Diuinitie couered with fraile humane flesh free and cleane from sinne In another place he sayth That it designeth the indefatigable labour of doing good and chastitie of bodie and minde but Iacobus de Voragine sayth Iac. de Vor. ser de Sanct. de celibrat Mis ser 1. De ritibus eccle Catho c. 9. ff 6. Lib. 2. de sacra part 4. Part. 4 q 26. That it signifieth the Helmet of Saluation because he must appoach to the Altar with hope and confidence Stephanus Durantus that thereby is vnderstood the custodie of a mans mouth Hugo de Sancto victorie and Alexander de Ales thinke it signifieth the vaile wherewith the perfidious Iewes did couer the face of Christ The Albe according to Michael the Suffragane because it is cleane and closed round about the Priest designeth the most entire conuersation of Christ amongst all The Albe Ibid. And in another place he sayth it admonisheth vs of the innocencie and puritie we receiue in Baptisme But Iacobus de Voragine Ibid. Vbi supra more like a souldior will haue it signifie Loricam iustitiae because that as the Albe couereth the Priest all ouer so doth Iustice with other vertues couer the soule Ibid. nu 9. Stephanus Durantus will haue it signifie the perseuerance of good workes Germanus will haue it signifie the brightnesse of the Godhead In Theor. rerum Ecclesiast and the shining conuersation of a Priest Againe it representeth the white garment wherewith Herode did mocke Christ Stephanus Eduensis Bishop sayth that it designeth the glorie of
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
they say most impudently Matth. 23.2 that for do Penance they translate Repent charging Protestants to corrupt the Greek it selfe which they pretend to transtate is not this a shamelesse impudencie considering that the foresaid Arias Montanus following the Greek translateth as Protestants do Aries Mont in Matth. 3.2 poenitemini repent yee out of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why is he permitted in the Church of Rome if his translation be corrupt or if his be good why should Protestants be condemned for corruption in that place and the former 5 But the Angelical Doctor proceedeth to proue penance to be a Sacrament by impertinently alleaging a place out of S. Luke Vbi supra art 7. sed contra Luc. vlt. It was behoouefull for Christ to suffer and to rise from death the third day and penance to be preached in his name and remission of sins to all people In which text if you consider the words following you shall find that he speaketh of such penance remission as began at Ierusalem according to Montanus who translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipienteÌ„ beginning at Ierusalem Now I pray what was the penance remission of sins beginning at Ierusalem it is cleere in the Acts of the Apostles what it was for after S. Peter had ended his first Sermon the hearers were compunct in heart Act. 2 37. asking S. Peter with the rest of the Apostles what they should do S. Peter answered Poenitemini repent ye as Arias translateth out of the Greek and let euery one of you be baptised in the name of Iesus Christ for the remission of sins Vers 38 therefore fondly and weakely doth Thomas apply the place of S. Luke the plaine words of the Gospel to proue a Sacrament for I trow no Popish writer will say that the repentance beginning at Ierusalem vpon S. Peters sermon before Baptisme receiued was a Sacrament for they all hold that their Sacrament of Penance taketh away onely sinnes after Baptisme And the same Angelicall Doctor himselfe saith Tho. Aquin. part 3. quaest 84. art 6. ad 2. that Penance which goeth before Baptisme is not the Sacrament of Penance Hence appeareth the first error of Thomas Aquinas and Viguerius holding penance to be a Sacrament 6 Now secondly Auricular confession not inftiâ—uted by Christ as an essentiall part of a Sacrament I find most cleerely that auricular confession by the penitent to a Priest made by a particular enumeratioÌ„ of al a mans sins according to their numerical distinct kinds is by no place of Scriptures to be proued nor was instituted by Christ as an essential part of a SacrameÌ„t howsoeuer the Councell of Florence call Penance a Sacrament and the materiall parts thereof the acts of the Penitent and Lucius the third calleth confession a Sacrament Cap. ad abolendum de Haereticis De sacra Poenit. lib. 1. cap. 15. But how shall this be true saith Bellarmine if it belong not to the essentiall part of the Sacrament As for those Scriptures which Bellarmine alleageth for confession as a part of his Sacrament of Penance they are very impertinently alleaged first I find that he affirming the three parts of Penance to be Contrition Confession Bellar. de sacra poenit lib. 1. c. 11. and Satisfaction and to prooue Confession to be a part of Penance Numb 5.6.7 citeth a place out of Numbers which is this The man or woman when they haue done all the sinnes which vse to happen vnto men they shall confesse their sinne which place according to the meaning can haue no reference to the Sacrament instituted in the law of grace for heere mention is made of acknowledgement and confession to God or of some publique act of iniustice to a mans neighbour which is to be satisfied by restitution as the words following doe expresse And therefore if the meaning of this place belong to Penance as a Sacrament it will follow that then it was a Sacrament of the old Law also Vbi supra and not a Sacrament onely of the new Law instituted by Christ Againe a second place for his Confession as a part of his Sacrament of Penance he citeth as if he cared not what he said a place of Dauid saying to God 2. King 24.10 Peccaui valde in hoc facto which is most ridiculously applied because there Dauid confesseth not to any Priest but to God Ionas 3.5 A third place hee citeth out of Ionas the Prophet to the same purpose And let them crie to God in fortitude which place is meant of importunate prayer to God for pardon for their sinnes which he wrestes to Confession so hee wresteth also the prayer of the Publican Luke 18.13 O God bee mercifull vnto mee a sinner which hee saith belongeth to confession Now the iudiciall Reader if hee marke well the force of his argument and the end shall easily see that the Cardinall doth verie impertinently alleage these places for though these places do somewhat make in generall for the acknowledgement which a man ought to make of his sinnes to God yet they nothing make for that auricular confession which the church of Rome teacheth is to be made to a Priest For he there going to proue that Contrition Confession and Satisfaction are acts of the vertue of Penance will needs infer thence by necessarie consequence that therefore they are parts of actuall penance vnder the nature of a Sacrament for the remission of sinnes which in truth is one of the most ridiculous arguments and such a prophanation of the sacred word of God as I neuer read the like and I wonder how such an illation could be inferred from such a premissie by so learned a man If it were true that a certaine Hampshire Recusant calumniously reported of me not long since to one of his Maiesties housebold viz. that I was distracted and out of my wits and therefore no maruaile if I were become a Protestant I verily thinke I could scarce make a more witlesse argument or with lesse iudgement alleage Scriptures then their learned Cardinall the chiefe pillar of their Church heere hath done But I hope that almightie GOD vnto whom I often say with the most zealous and humble affections of my heart Da mihi intellectum Domme scrutabor legem tuam Giue mee vnderstanding O Lord and I will search thy law will preserue me from such sinister vnderstanding and giue mee such iudgement as may daily discouer the like impostures against truth and GODS holy word and free the truth of Gods cause from many of their disgracefull calumniations which can issue from no other source then the Diuell the Authour of lyes whose implacable hatred and malice will neuer cease against the true Church of GOD to stirre vp such lying children as will imitate his owne wicked nature 7 As impertinently as this text Another impertinent allegation 2. Cor. 5.18 the Cardinal alleageth an other
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
and to attribute more vnto her then will stand with the nature of a pure Creature and derogate from her that most blessed benefit of her Redemption by Christ And further consider that if the approbation but of one heresie argueth infidelitie and sheweth no true faith in other points as the Church of Rome teacheth then are they who are led with this errour no true beleeuers at all CHAP. XVIII Containing an obseruation of the honourable state of Marriage prehibited by the Church of Rome to Priests who by Gods Law may lawfully liue in it and allowed to those who by Gods Law can not liue together without Incest AMongst all the fearefull dangers where-with the life of man is enuironed How miserably the Church of Rome is illuded by Satans wily suggestions by reason of the continuall outward assaults and hidden ambushes of our three Enemies the World the Flesh and the Deuill It is certaine that none of them can be more difficultly auoided or hardly resisted than those of the Deuill who being least apparent with greater subtletie can deuise his plots and slily conuay them with faire outward pretences vnto their designed ends than the other two can who by their outward appearances and shewes either of Beautie Riches Pompe or sensuall Preasures may bee discouered and with the more facilitie preuented or foiled The reason hereof is because the Deuill hath a knowledge surpassing mans knowledge and hath power so great that there is none vpon earth may bee compared vnto it by the first be knoweth how to deceiue man by the second hee is most able to performe the intentions of his deceiptfull nature Hence hee appeared to Eue in Pa adise in the disguised shape of a serpent by GODS permission that thereby were may learne how much his craft is to bee feared The Seraphicall Doctor of the Church of Rome noting as much Bonauen in breuiloquio part 3. cap. 3. when hee said It was the prouidence of God that the Deuill in tempting should assume the forme of a Serpent that his craft might not only bee discouâ—red but also that by that likenesse the wilinesse of the Deuill 〈◊〉 tempting might bee knowne to all the children of Adam Hence also bee appeared to our mercifull Redeemer in the Wildernesse as Saint Augustine and others thinke vnder the shape of a Râ—igious man that hee might the more craftily tempt him saying Si filius Deies die vt la pides isti panes fiant If thou art the Sonne of God say that those stones bee made bread Where saith Vega Didacus de la Vega tom 1. Dom. in Quadrag Iob 41. You may see how the Deuill vnder the shew of pietie hideth his malice Therefore well said Iob of the Deuill Quis reuelabit faciem indumenti eius Who shall reueale the face of his garment as if hee should say it is a difficult thing to reueale the Deuills countenance for hee often changeth his countenance to deceiue men and being full of fraude and malice hee vseth often to change his countenance and vnder the colour of some pietie and vertue to hide himselfe Which craftie imposture of the Deuill is not more liuely in any one thing to bee discouered than by his suggestions to the Church of Rome which vnder the colour of chastitie and for greater perfection hee hath guilefully induced to make a prohibition of Priests marriages which the law of GOD doth not forbidde thereby giuing occasion of farre greater abuses against chastitie than otherwise could haue happened to the dishonour of God to the scandall of the Church and to the ruine of infinite soules who being debarred of the lawfull and honourable remedie of marriage appointed and approued by God himselfe through the weakenesse of humane nature fall into such abhominable impurities as are not to be named Neither only hath the Deuill cunningly vnder this pretence deceiued the Church of Rome like a slie Serpent but also by too high a conceipt and estimation of her selfe an other way euer praising her authoritie and preheminence of Ecclesiasticall iurisdiction by a sinister interpretation whereof shee soareth so high aboue her selfe in equalitie with God that hee hath enduced her out of her pretended fullnesse of authoritie and power to dispence with Marriage in those degrees of affinitie as GOD himselfe hath prohibited The doctrine of both which points are so repugnant to the holy Scriptures and so crossing thâ— practise of the first ages of the Church as nothing can be more 2. The prohibition of Priests marriages is not agreeable to the holy Scriptures Genes 2. vers 18. For first the prohibition of Priests marriage can no way stand with Gods truth reuealed in the holy Scriptures For first it is apparent that marriage is an institution and ordination of God himselfe instituted before the fall of man as appeareth in Genesis where it is written It is not good for man to be alone let vs make a helpe like vnto himselfe Which place of Scripture Cardinall Bellarmine most impetitinently wresteth in citing it De Matri Sacram lib. 3. c. 2. to proue marriage to bee a Sacrament of the new Law instituted by God for that purpose If this place proue it to bee a sacrament it will follow that it was also a Sacrament in the old Law which were inconuenient and against the whole current of Romish Doctors Thomas Aquinas teaching out of Saint Augustine That the Sacraments of the old Law are taken away S. Thom. 3. part q. 61. art 4. sed contra August contra Faustum lib. 19. cap. 13. tom 6. Thom. in corp vbi supra because they are fulfilled and others are instituted in power greater better for profit more easie to performe fewer in number And further Aquinas himselfe teacheth It is behouefull there should bee other Sacraments in the new Law wherewith the thinges should bee signified that went before of Christ besides the Sacraments of the old Law by where future thinges were foretold Bellarmine to proue his purpose should shew where in the new Law it is instituted as a Sacrament for as Thomas Aquinas saith marriage as it is ordained for the procreation of children 3. p. q. 42. art 2. in corp which was necessarie before sinne was instituted before sinne but as it affordeth a remedie against the wound of sinne it was instituted after sinne in the time of the Law of nature but as it representeth a mysterie of the coniunction of Christ and the Church it hath had an institution in the new Law and according to that institution it is a Sacrament of the new Lawe By which Doctrine of Thomas Aquinas first saying that it hath had an institution in the newe Lawe it is cleare to be very absurdly cited by Bellarmine for the institution of marriage before to prooue it to be a Sacrament and secondly that this Doctor himselfe committeth a great ouetsight in affirming it to haue had an institutioÌ„ in the new Law whereby it
much in one of his Epistles to make mention or to giue salutation to his consort Philippians 4. whome hee therefore denieth himselfe to carrie about that hee may bee the more ready to preach the Gospel 1. epistle of Saint Paul to the Corinthians And againe in the eight Booke of his worke he saith They say that Saint Peter when hee sawe his wife led vnto martirdome he reioyced in the grace of Election and at her returne vnto her owne house and cryed out vnto her when shee was ledde and calling her by her name said O wife remember the Lord. Such were the marriages of Saintes so perfect was the affection of the Blessed Thus hee who liued about the yeare of our Lord God one hundred ninetie and seauen in the time of Commodus the Emperour By which Doctrines and Examples in the Apostles times it is very euident that Priests and Bishops had wiues 5 In the Canons of the Apostles it is decreed thus A Bishop or Priest shall not The marriage of Priests proued by ancient Councels Dist 28. canon Si quis vnder the colour of Religion cast away his owne wife But if he doe reiect her hee shall bee excommunicated but if hee shall perseuere hee shall bee depriued Which Canon is related in an other place The most renowned generall Councell also held at Nice in the time of Constantine the Emperour about the yeare of our Lord GOD three hundred and thirtie where were likewise assembled three hundred and eighteene whereof also mention is made in the Tripartite Historie and elsewhere In the which Caution was made with full consent of all the Fathers Not to prohibite Subdeacons Deacons Lib. 2. cap. 14. dist 31. can Nyâ—en Syaâ—d Priestes or Bishoppes from sleeping with their wiues lest by that meanes a yoake should bee imposed vppon them which might bee a cause of fornication In which bufinesse Paphnutius who being himselfe single and most famous for leading holinesse of life and power of doing myracles laboured and obtained verie much Againe as in succeeding Ages some at Rome would haue induced Priestes and Deacons vnto single life or to abstinence from their wiues and went about to make Lawes to this purpose so in the yeare of our Lord God sixe hundred seauentie and seauen the sixth generall Councell was gathered at Constantinople in the time of Constantine the fourth whereat there were present two hundred foure score and nine Bishoppes for which cause some will haue it of the same authoritie with the Euangelicall Bookes in which Councell some things concerning the marriage of Priestes were decreed making mention of them who at Rome laboured much in that matter the words of the Councell are recorded in the corpes of the Connon Lawe in these verie wordes Dist 31. can quoniam in Romam For as much as wee vnderstand it to be deliuered in the order of the Romane Canon that those who are ordained Deacons or Priests shall not accompanie with their wiues we following the ancient Canon of Apostolicall diligence and the constitutions of holy men will indeed haue legall mariages to be of force in no case dissoluing their marriages which their wiues nor depriuing them of familiaritie together in fit season Whosoeuer therefore shall bee found worthie to be ordained Deacon or Subdeacon or Priest such shall in no case be prohibited from ascending to such degree for cohabitation with his wife neither likewise shall they be constrained at the time of their ordination to professe chastitie And forthwith sentence is pronounced against those that shall presume againt this in these words If therefore any shall presume against the Apostles Canons to depriue any Priests or Deacons from the company and communion of their legall wife let him be deposed likewise the Priest or Deacon who for religions sake shall expell his wife let him be excommunicated and if he shall persist in this let him be deposed The same sixt Sinode decreed as appeareth in the Canon law That the Priest who liueth not in lawfull marriage Dist 28 Canon Presbiterum should abstaine from his office Now when I obserued thus in the Canon of the generall Councel mention to be made of the Canon of the Apostles which I haue before rehearsed and also the constitution of the Nicene Councell and with the generall consent of the Councell of Constantinople those to be condemned excommunicated and deposed that would defend the Romane Canon or compell any to keepe it I could no way satisfie my selfe how the mariage of Priests prohibited now in the present Church of Rome is not flat against these ancient generall Councels If Bellarmines assertion be true That a Councell is an assemblie of true Iudges De Concil lib. 1. cap. 18. lib 2. de Concil authorit cap. 1. whose decrees are necessarily to be followed As also againe if it be true That by the Catholike faith wee are to hold that generall Councels confirmed by the high Bishop cannot erre neither in faith nor manners As Bellarmine in another place affirmeth what excuse can the Church of Rome pretend to free her selfe from disobedience to the aforesaid Councels and dischrge her selfe from heresie in not beleeuing what the Councels confirmed by a high Bishop and by the Christian world acknowledged The cited ancient Councels alloweth Priests marriages the late Councell disalloweth them therefore the best conclusion that any man of iudgement can make hereupon is that the former are to be embraced and the latter to be reiected 6 I cannot but wonder to see how the Church of Rome swarueth from the marke of antiquitie in prohibiting or making a law to restraine Priests from the lawfull estate of wedlocke Proofes of antiquitie for the marriage of Priests I find that one Dionisius Bishop of the Corinthians who flourished in the time of Antonius Verus that is about the yeare of our Lord 164. as Eusebius relateth Euseb Eccles hist lib. 4 cap. 23. wrote an Epistle to the Gnosians in the which he warneth and entreateth Pynitus their Bishop not to lay heanie burdens vpon the shoulders of his disciples nor to intimate vnto his brethren the necessitie of enforced chastitie whereby the infirmitie of many shall be end angered Concerning the which Pynitus wrote backe vnto Dionisius embraced his good aduice and counsell and withall entreated him to send him whatsoeuer other spirituall food what strong and sound I haue noted likewise that Origen who succeeded Clement in the Schoole of Alâ—xandria Origen hom 25. in Matth. about the yeare two hundred as Saint Hierome witnesseth expounding th Gospell of Saint Matthew hath left these words toposteritie against the commanders of single life The Lord reprehendeth saith he such teachers who only doe not which they say but also cruelly and without mercie not according to the estimation of euery hearers strength do enioyne things aboue their power as namely who forbid to marrie and who compell from that which is expedient to immoderate
vncleannesse I haue read also that Gregorie Nazianzen Gregor Nazian Bishop for the funerall of his father who was a Bishop and of his Gorgonia that he made most learned sermons in which it is manifest to be seene with what holinesse the Bishops and Ministers of the Churches liued in the state of wedlocke I find further that Saint Iohn Chrysostome vpon those words of Esay I saw the Lord sitting Chrysost hom 4. speaketh most honorablie of the marriage of the Apostles and Apostolicall men Who also saith in another of Saint Philogonius that he was an aduocate In orat de S. Philogonio but afterward was made a Bishop and in time of his being Bishop had a lawfull wise and a daughter I obserue also that Saint Hierome seemeth to insinuate In 6. cap. Pauli ad Ephesios that till his time Bishops and Priests were married according to the Apostles meaning Let Bishops and Priests reade this saith he who bring vp their children in ecular learning and make them to reade Comedies and to sing the lasciuious writings of Iesters being bred vp perhaps with Ecclesiasticall reuenues And alittle after Heli the Priest himselfe was holy yet because he instructed not his children in all discipline and correction he fell downest it to the ground and so died Distinct 37. Canone legunt Which words are to be seene in the Canon law I find also Saint Ambrose to say that the integrity of the bodie is to be wished for by vs which of counsell I perswade Quaest 32. ca. 1. integritas and not out of power do command For virginitie alone is that which may be perswaded and may not be commanded it is a matter rather of wish then of precept Which words do not a little tâ—xe them that enact lawes to make men liue single liues neither are Saint Chrysostomes words vnlike vnto those of Saint Ambrose Hom. 10. in epist ad Iimoth who treating of the marriage of Priests speaketh most plainly saying It is lawfull for him that will honestly to embrace marriage for as riches doe difficultly lead into the kingdome of heauen yet many rich men haue often entered thither euen so marriages though they haue many difficulties in them yet they may be so vsed as not to be any impediment to perfection of life Who in another place speaketh more plainly vpon those words of Saint Paul Whosoeuer without fault is a man of one wife Chrysost hom 2. in epist ad Tit. saith thus The Apostle intendeth to stop her mouthes of Heretikes that condemne marriage shewing that thing to want fault yea to be soprecious that therewith also any bodie may be promoted vnto the holy seat of a Bishop I find further that Primasius a disciple of Saint Augustine as some hold where the Aostle prescribeth what kind of children Bishops children ought to be doth not obscurely handle this matter Primas super verba Apostoli when he saith He that hath not knowne how to instruct a few children how shall he gouerne so many children of God that is all the people Neither are Histories of antiquitie wanting to proue the marriages of Priests Eusebius hath left recorded that Polycrates Bishop of the Ephesians maketh mention of seuen of his predecessors Euseb eccles Hist lib. 5. c. 24. of whom he was borne who in order were Bishops and himselfe to haue been the eight Whose words also Saint Hierome reporteth who liued in the timne of Seuerus In lib. de scripto eccles Hist eccles lib. 6. cap. 42. The same Author likewise hath left recorded that Cheremon Bishop of Nilus a towne of Egyyt with his aged wife was banished for Christ which Author maketh mention also of diuers other married Bishops I haue found that Spiridion Bishop of Tremithunth a husband-man also in the Bishopricke of the Cyprians Hisotr Tripartit lib. 〈◊〉 cap. cap. 10. and a shepheard of sheepe had wife and children neither for that was he the lesse famous for Diuine matters I haue read also that Eupsychius of Caesaria in Capadocea Priest Histor tripartii lib. 5. cap. 14. when hee was but newly married at that time to haue ended his life with a glorious martyrdome Many others might be alleaged and this was the custome of the ancient Church in the East many out of their owne free will euen Bishops abstained Tripartit hist lib. 9. cap. 38. and many of them also in time of their Bishoprickes by their lawfull wiues had children Neither was it the custome in the East but also in the West Church Hilarie Bishop of Pictauia is well knowne and is reported by many to haue been married The words of Damasus are plaine who saith Exquadam Epist ad diuum Hieron Osâ—us Pope was the sonne of Steuen a Subdeacon Boniface Pope was the sonne of Iucundus Priest de titulo fasciolae Agapetus Pope the sonne of Gordian Priest Theodorus Pope the sonne of Theodorus Bishop of the citie of Hierusalem Siluerius Pope sonne of Hormista Bishop of Rome Deusdedit Pope son of Iucundus Priest Felix the third a Romane sonne of Felix Priest who was his father Gelasius an Africane was borne of his father Valerius Bishop and many other are found who haue gouerned the Apostolicall sea that were borne of Priests Thus much saith Damasus Pope who was Bishop of the Church of Rome about the yeare of our Lord 380. and a little after Gratianus ad canonem Cenomanensem addeth that they were borne in lawfull marriages which then were euery where free for Priests I omit to speake of Nicholas the first who would not trouble the Bulgarian Priests for marriage but suffered them quietly to liue in that estate Rescriptum eius ad Bulgaros dist 28. canone consulendum who liued about the yeare of our Lord 866. And so I ouer-passe many other Popes after his time who were sonnes to Bishops and Priests as might easily be proued out of Platina who writeth their liues By all which proofes both out of holy Fathers and ancient Historiographers I find the state of marriages iustifiable before God and man 7 Now when the law came in that debarred them of this priuiledge and honorable estate it is easily to be discouered The Prohibition of Priests marriages when it came into the Church of Rome to haue bin in the time of Siricius the Bishop of Rome 380. yeares after Christ before which time it was beleeued and practised that Priests might haue wiues as freely as other men and Siricius was the first that forbad it I find first that before his time Priests exercised their functions being married men Aduers haeres verb. Sacerdot haeres 4. asis acknowledged by Alphonsus who writeth that in the Primitiue Church it was obserued that he which was maried might be promoted to Priest-hood though it were not required of him that he should first be married he addeth that this eustome preuailed till the times of the Nycene Councell
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
by the secret vertue of the Stone after an inuisible manner adioyning the Rings together a goodlie entire Chaine was made of them Euen so dearely beloued Christian Reader I finde Christ Iesus to haue beene such a powerfull and attractiue Loadstone vnto my Soule by the precedent obseruations lincking the one vnto the other with such infallible truth that therewith euen as with a most strong chaine of his excessiue loue and charitie hee hath now at the length drawne mee to the knowledge of his true Faith rightly taught and professed in the Church of England 2 It is no other than a chaine of Charitie A briefe recapitulation of the premised obseruations by which hee hath drawne mee to write this Treatise for the manifestation of his truth to those that are ignorant thereof It was a chaine of his prouidence by ministring occasions of times persons and places concurring to my conuersion It is a chaine of truth that euery mans chiefe businesse in this life must bee to attaine vnto the end he is created vnto by God or else hee receiueth his soule in vaine It is a chaine reaching from heauen that a supernaturall and reuealed knowledge from God is necessarie to saluation The obseruation also of an absolute necessitie of a supernaturall Faith is a strong chaine to draw any man to search diligently after it The knowledge likewise of the right rule and golden mete-wand of true Faith consisting of GODS sacred Word is a most forcible chaine to drawe Christians vnto the right knowledge of GODS truth The true knowne visible Church of Christ teaching the true sense of Scriptures is a powerfull chaine to draw men vnto the right faith of CHRIST IESVS Conformitie of Doctrine with the ancient doctrine of the Primitiue Church being a proper marke of the true Church of God is likewise a most attractiue chaine drawing to the true knowledge of right Christianitie The wonders and supposed miracles which Christ fore-told the Pseudo-Christs and false Prophets should doe for the seducing of Gods Elect if it were possible are also a strong chaine to draw any man from the Church of Rome The great hypocrisie of false Teachers fore-spoken of in the holy Scriptures agreeing chiefly with the Church of Rome are a chaine of great strength and power to draw any man from that Church The fruits by which false Prophets are to bee knowne and discerned abounding in the Church of Rome are also a powerfull chaine to draw any man of true iudgement from the abhominiations of that Church The discouerie of the Sacrifice of the Masse to bee Idolatrous which is accompted by the Church of Rome the chiefest act of religion that can bee done to God is a most forcible chaine to draw any man to the knowledge of CHRIST IESVS once offered for vs procuring our Sanctification Is not the proofe of Transubstantiation also to bee a noueltie a potent chaine to draw any man from Rome to the Church of England where the Sacrament is freed from such disgrace Is not the Amputation also of the holy Eucharist a powerfull chaine to draw men from the Church of Rome that they may rightly according to Christs institution bee partakers of the Lords Supper else where Is not also the noueltie of the Popes Pardons and Indulgences which is annexed to Crosses Graines and Meddals a powerfull chaine to draw any man that is not ridiculously childish a stronge chaine to draw him from the Church of Rome If the false doctrine of seuen Sacraments be well discouered by any man bee can not want a strong chaine to draw him to acknowledgement of two true Sacraments instituted by Christ if the doctrine of the Virgin Maries conception in originall sinne bee doubtfull in the Church of Rome the truth of Scriptures shewing it certaine may serue for a strong chaine to draw any man from that doubtfulnesse If the pretended chastitie of the Romish Clergie doe make the Church of Rome seeme more pure and holy than any other the prohibition of lawfull marriage to Priests and the dispensation and permission of vnlawfull marriage to kindred may bee as a strong chaine to draw deceiued soules from the filth and impurities of her hypocriticall holinesse By these the mightie strength power of all those chaines hath the goodnesse of almightie God deliuered my long estraied soule out of her dangerous waies setled me in the happie societie of his true faithfull beleeuers teaching the true ancient Catholike and Apostolike faith Oh how truly may I now say with holy Dauid in humble acknowledgement of Gods singular mercies vnto my soule Maruailous are thy workes Psal 139.14 O Lord and that my soule knoweth right well 3. Now it is time To all Seminarie Priests O all yee Seminarie Priests in this Land or else where who labour still in the same blindnesse and errours wherein hitherto I haue beene my selfe inwrapped as in a darke cloude that out of that true charitie and zeale of your soules good and happinesse wherewith I haue cause to be affected towardes you I direct my speech a while vnto you and manifest the sincere candor of my heart and affections to pittie your case as I haue had cause to bee sorrie for it heretofore in my selfe and therefore I can not but admonish you of the perill you liue in both of body and soule for looking no better into the doctrines which you teach You pretend to bee the salt of the earth Math. 5. vers 13. and the light of the world therefore you haue cause to see well that your doctrine bee sound wherewith you season mens soules and that the example of your vertues and life bee not hypocriticall and superstitious if your salt bee infatuated with nouelties and corrupt doctrines all the world will trample vpon you and you are only fit to bee cast out vnto the dunghills if your liues giue no true light but bee a couered vnder the appearance only of vertues as vnder a bushell where there is no corne your poore followers will bee hunger starued and runne into darkenesse and neuer finde the true light of the world CHRIST IESVS Who illuminateth as Saint Iohn saith Ioh. 1. vers 9. euery man comming into this world If it bee true that CHRIST saith Hee that doeth and teacheth Math. 5.19 shall bee called great in the Kingdome of hâ—auen Vnlesse both these duties goe together without mixture of falshood and finne you can neither bee great in Heauen nor in Earth but certaine I am your paines will bee great in the deepedungeon of hell Examine well your owne consciences both for doctrine and conuersation build not vpon other mens bookes only but examine their doctrines by the infallible rule of Scriptures send your Disciples vnto Christ as Saint Iohn Baptist did not to the Popes who can and haue erred both in doctrine and manners say vnto your Children as Christ our Lord and Master said Search the Scriptures c. because
they giue testimonie of mee What good will all your sufferings doe you what your dangers what your imprisonments what your temporall wants or abundance what your louing frinds or well affected kindred towards you what I say will all this auaile you if your dectrine bee vnsound euen in point of Faith and what a miserable calamitie is it which you bring your followers vnto who for cleaning to your erroneous doctrines must hazard their temporall estates and fortunes must begger their Families vndoe their Posterities and which is worst must damne their soules for professing the vsurped authoritie and transcendencie of an ambitious Pope and other nouelties through your encouragements Looke well therefore to the cause of your sufferings and doctrines for Christ saith Blessed are they that suffer for iustice sake Math. 5. ver 10. for theirs is the Kingdome of heauen therefore if you suffer for iniustice as for superstition for idolatrie for heresies for disalleageance to God and your Princes as you doe I may truely say that not a Kingdome but the bottomelesse pit of hell will come to your share and lot since you want the garment of truth in doctrine with handes and feete bound you will in the end if you turne not from your wicked waies bee cast into exteriour darkenesse where you shall bee vexed with most hideous howling and gnashing of teeth my desire I haue of your conuersions makes mee to say vnto you Iere. 6. vers 16. State super vias videte Stand yee on the waies and see And to ingeminate the same Counsell State super vias videte Stand yee on the waies and see For the way of the wicked is darkesome Prou. 4. vers 16. Prou. 14. ver 12. they know not where they fall and the Scripture telleth there is a way which seemeth right vnto a man but the issues thereof leade vnto death Out of which it hath pleased the goodnesse of God so to draw mee that I may say his holy Spirit hath brought mee into the right Land Psal 142. ver 11 and to such a right way of truth to walke in wherein I finde more comfort than euer I did in my whole life before in the Pâ—pacie by the Seruice and Sacraments of the Church of England so that for my perseuerance therein from my heart I pray to God with King Dauid O God hold vp my steppes in thy paths Psal 17. v. 5. that my footsteps slip not 4. Now it is most behoofefull also that I speake vnto you all Recusants falsely styling your selues Catholikes An aduise to all Romish Catholikes that as I heartily loue your persons and wish well vnto your soules I may giue you good testimonie thereof by admonishing you not to be blindly led by others to the ouerthrow of your states in this world and eternall damnation of your soules in the next desiring you in the tender bowels of Christ Iesus that since God hath made me a spectacle vnto you of his singular mercie not to be so foolishly besotted and ignorantly seduced as not to make your aduantage by my obseruations which doubtlesse God hath helped me in as well for your example and benefit as for the manifestation of his owne goodnesse Be not I beseech you ouer-credulous in easily beleeuing euery thing that vnaduisedly your Teachers shall suggest vnto you but examine their Doctrines according to the rule Doctor Stapleton prescribeth vnto you spoken of in my eleuenth chapter num 3.4.5 that is by considering the fruits of your Teachers and whether the doctrine they teach you be conformable to the doctrine of former times generally receiued and taught in the Primitiue Church beleeue not all they say of the Preachers of the Church of England whom they often most notoriously traduce with most false calumniations as namely I heard an auncient Priest in the Vniuersitie of Louaine some few yeares since report of the death of Bishop Iuell Bishop Iuell calumniated affirming that he trauelling here in England was taken with a suddaine sicknesse and so compelled to light in a house where Doctor Harding had vsed sometimes to lodge in and growing worse and worse hee was forced to betake himselfe to a bed where his paines encreasing by the iust iudgement of God because Master Doctor Harding had often layen there before he grew into desperate fits crying out Doctor Harding Doctor Harding and wishing he had neuer set penne to paper against him and so died as a man in despaire in Doctor Hardings bed This was told as a remarkable matter against him for the reproofe of his doctrine and magnifying of Master Harding which I am informed by credible men to be most vntrue and false Therefore I say vnto you againe deere Christians be not ouer-credulous but beware of false Prophets who haue their consciences so seared that they regard not how falsely they speake so they may any way traduce the credit and reputation of their aduersaries amongst you charging both Caluin and Luther and other true Conuertites of Iesus with such things as are not to be named most iniuriously but no maruell when otherwise they cannot defend their cause Againe let me obtaine so much of you as to bee frequent in reading the Word of God which although it haue many difficult things in it yet for so much as belongs to faith and manners necessarie for euery man to know it is easie and facile If you will haue an infallible rule by which you may know the Shepheards which like good sheepe you ought to follow remember that Christ said In hoc cognoscent quod discipuli mei sitis si charitatem habueritis ad inuicem In this men shall knowe that you are my Disciples if you haue charitie one towards the other Now whether you finde this mutuall charitie amongst your or our Clergie either in doctrine or manners I leaue to your owne iudgements to consider And as for my selfe such as haue beene acquainted with me if they will say truly I am sure that my conuersation amongst them hath alwaies since my Priesthood beene such as cannot bee toucht with any kind of disorder my zeale in the blindnesse of that faith as forward as others to the small portion of Talent which God hath bestowed vpon me making me as readie by day and by night to draw men to the Romish faith as any mans either by preaching or other labours with as great sinceritie as possibly might be No man can charge me of mercenarie couetousnesse for making a Monopole of any of you for mine owne profit or the wrong of others hauing alwaies beene as readie to giue as to take carrying in minde that of Saint Hierome saying Epist ad Nouatianum Ignominia est omnium sacerdotum proprijs studere diuitiis It is a reproach of all Priests to studie to enrich themselues Therefore I haue neuer repined that others should gaine the profit of my paines or gather the fruit of my labours Had I