Christian Princes After this I fell by a meere chance vpon the booke of the now Lord of Canterburies written in confutation of some of Master Doctor Hilles quarterne of reasons Next met I with the Bishop of Lincolnes answere to Parsons with some others All which I perused diligently and with great attention in which writings although some doctrinall points much distasted my palate by reason of my setled affection to the Romane faith yet I found many points both doctrinall and morall verie remarkable and powerfull to moue strong doubtes had I not by the implicite faith of whatsoeuer the Romane Church teacheth folued them all and so consequently held them as matters of scandall and temptation the first of which ought not to moue a setled constancie nor the second to finde any entertainment but euen at the verie first occurrence to be reiected yet notwithstanding at the last reflecting vpon many former obseruations I conceiued that ground of implicite faith to be subiect to the daunger of errour and held it fit to examine verie diligently the groundes of the true Church especially for a Cleargie-man who is to yeelde a reason of his faith and to giue satisfaction vnto others and chiefely in such times as the question is to be discussed which is the true Church a man ought to heare to beleeue and to follow if hee will not be esteemed as a Heathen and Publicane Then began I to reflect more seriously vpon the former points and to grow very familiar with the aforesaid bookes and with much stay to examine the reasons and solutions of Cardinall Bellarmine to his aduersaries in the chiefest points of Doctrine now controuerted where finding manie friuolous arguments and idle solutions I grew into much greater care to discusse matters than euer before least whilest I thought to goe the right way to Heauen and to lead others thither wee went both blindfolded to hell 6 Next vnto this occasion happened another The powder-treason another occasion and that was the most vnmatched Pouder-treason as I thinke the most odious conspiracie that euer was inuented or intended by the braine of man the hatefull memorie whereof will proue euerlastingly to all posteritie a spot indelible not onely to the actors but also to all that shall maintaine approue and allow of the same wishing it had had the intended effect acknowledging no other faultinesse therein but the want of that successe which no honest or good Christian minde could euer endure This was so great a scandale to many that had they not beene otherwise confirmed in the faith of Rome they would forthwith haue abiured it and for my selfe in particular when I heard the names read in the proclamation of those who were the chiefe agents therein I stood amazed fearing that it had beene approued by the Pope vnder-hand because I thought if Garnet Gerralde and Greeneway were either agents or concealers thereof the prouidence of the Iesuites was such that they would neuer whatsoeuer they thought in their iudgements of the lawfulnesse thereof haue giuen consent thereunto without the approbation of higher authoritie and my conclusion in iudgement was that if euer I could be assured that the Pope allowed by any conniuencie whatsoeuer of the fact I should therein rather acknowledge him to be the Vicar of hell than the Vice-gerent of Christ And further I was much more amated when I heard that Garnet should acknowledge himselfe to haue heard of it in Sacramentall confession and yet to conceale it from the State and to denise no means or way to discouer the fact without opening himselfe or his penitent which the doctrine of his owne Church obliged him vnto Siluest verbo Confessio §. 3. num 2. prope finem Emanuel Sa Aphoris verbo Confessor S. Thom. addit q. 1. de sigill confes art 1. id primum circa finem colligitur a simili for the auoidance of so publike a harme at least in generall this made me very much to suspect that in his iudgement he approued it whatsoeuer he pretended to the contrarie For though he had made conscience to haue reuealed his penitent yet stood he bound in charitie and iustice to haue reuealed so much in generall by some way or other as sufficient notice might haue been giuen to auoid the publike harme and desolation that should haue ensued to the State thereby which no doubt he might haue done if hee had would by some meanes or other Besides another thing which bred a great maruaile in me was The Pope exalted him soon after to the dignity of Poenitentiarius in Rome that the Pope himselfe did neither chastise Greenway for the same considering the euidence giuen by his brother Garnet no nor so much as far as euer I could vnderstand as giue any publike intimation of dislike of that hatefull designement which he might haue done by either of his Breues to the comfort and satisfaction of his children here in England and chiefely to the State who for his silence therein haue iust cause to suspect that he either winked at it in secret before hand or at least after the successe thereof would haue ratified it for the most heroicall stratageme that euer Catholikes performed and haue placed him in the Calender of his famousest Martyrs as M. Wilson hath alreadie done of Garnet and Owldcorne in his English Martyrologe who as the head Iesuit hath reported fathereth vpon himselfe that most infamous libell called Pruritanus a booke so full of blasphemous application of Gods sacred word so vnrespectiue to his Maiestie so iniurious to the State and so enterlaced with lasciuious and beastly scurrilitie that it would shame any honest man to be esteemed the author thereof therefore the Iesuites doe deale politikely in ascribing it to a secular Priest to make the secular Clergie as odious to the State as themselues since it is well knowne and that not to a few that the first inuenter of the greatest part of that booke was a faire young Iesuit sometimes a student in the Vniuersitie of Louaine who sent his first inuentions thereof to Parsons and others at Rome who made themselues full merrie with them and well approued them insomuch that father Talbot the Master of the Nouices ingeniously confessed that the reading of some of them caused him much to be distracted in his prayers and it is to be thought that that Iesuit who may best chalenge the first inuention of that libelling art when he shall come to read his Breuiarie by the memorie of them he will offer vp a very vnsauorie incense in the sight of God at these words Et dixit omnis populus fiat fiat and will proue such a merrie mad petitioner as will make all the black guard of hell attending him to dance for ioy But to returne to the consideration of the treason when I arriued beyond the seas and heard some to tearme it but an inconsiderate act as though the substance of the designement were not faultie
of the Church of Rome when they came to the Church of England they prooued dissolute of life most licentious in their conuersations whereas such as went from the Church of England to the church of Rome though they were neuer so disorderly before they afterward were reformed in their conuersations and most religiously exemplar in their behauiours Now therefore to shew that this obseruation proueth not alwayes so and that those of the English Church might not bee deceiued with this illusion of the Diuell you may from me take notice that it hath pleased almighty God heretofore to cōuert diuerse who haue liued with good fame in the Church of England and of late one master Richard Sheldon whose both learning vertuous conuersation euen in the Church of Rome hath beene such as is vnimpeachable by any of his Aduersaries as farre forth as euer I could heare and so still manifesteth as much in religious zeale to the Church of England and for mine owne part I can boldly say that I find as good curbes by the Doctrine of the Church of England to keepe men from sinne as in the Church of Rome by vertue whereof I doubt not but with Gods assistance I shall liue to serue him in this Church with lesse sinne than euer I could haue done in the Church of Rome 4 Thirdly I must giue you further notice that it is a thing wel knowne that there are in this realme many dissembling Protestants which outwardly doe all the acts of Religion belonging to this Church of England either to stay in their places in the common-wealth or to anoyde their penall lawes and yet in their hearts are resolued beleeuers of the Roman Faith egregiously dissembling both with God and men and practising most notorious equiuocation aswell in matters of faith as manners who will not sticke to take oathes receiue Sacraments go to Church and commit many a like act directly against their consciences perswasion which according to Saint Paul is sinne Rom. 14. vers 23 nay I dare affirme that it is a hainous mortall sinne approaching neare to that sinne against which Christ himselfe pronounceth a dangerous threatning ful of terror to any considerat heart saying That he that sinneth against the holy Ghost shall neuer be forgiuen Luc. 12. vers 10. neither in this world neither in the world to come Whence it may appeare that such men as they are most treacherous to God so may it be probably thought they cannot be loyall vnto men and therefore are they to bee held the most dangerous men that can be in any Common-wealth preferring the glorie of men before the glorie of God which being a thing much practised by some affected to the Church of Rome I haue beene the more willing both for their better information to publish these my obseruations as also to giue satisfaction to the Church of England concerning my selfe who am I thanke God most free from so hatefull a crime odious both to God and man 5. Fourthly I am further to let you vnderstand that my intention in these my Obseruations being more for the instruction of the Professors of the Church of Rome than for those of the Church of England who stand in no neede of so meane a scholler as my selfe I haue cited often the Authors of that Church euen against themselues thinking no way better to confute their Doctrines than by their owne grounds and their owne Teachers And although I handle not all points controuersed betwixt Rome and the reformed Churches at this day yet doe I so entreat of the chiefest points of Practise and Doctrine that all those being discouered to be but erronious and nouell and such as cannot stand with the true grounds of Christianitie I thinke there is no man of sound iudgement can thinke I had iust cause to stay any longer in that Church or that themselues can be partakers of Saluation remaining in the same 6. Fifthly my further desire is that thou who vouchsafest to be the Reader of these my vnpolished lines wilt with as fauourable a minde entertaine them for thy profit as I out of charitable affection to Gods seruants doe most freely publish them to the world desiring Almightie God to giue thee grace to reade them with due attention and to ruminate vpon them with mature deliberation laying aside all partialitie in thy censures or inordinate desire of any curious nouelties my resolution in the writing of them being more for the profit and spirituall good of others than for any purchase either of praise or estimation to my selfe desiring that the naked truth set forth without any colours of art or elocution may shew it owne power and force to preuaile against falshood And so wishing you all happinesse both temporall and eternall I leaue thee to the protection on of Almightie God Yours zealously affected in Christ Iesus I. C. A table of all the matters contained in this booke of Doctrinall and Morall Obseruations CHAP. I. COntaineth the first obseruation shewing the reasons of this Treatise Fol. 1. Chap. 2. Containeth an obseruation of Gods prouidence in ministring occasions of times places and persons concurring to the Authours conuersion Fol. 15. Chap. 3. Containeth the first fundamentall obseruation of the end of man and his chiefe happinesse Fol. 26. Chap. 4. Containeth the second fundamentall obseruation of the supernaturall and reuealed knowledge which is necessarie to saluation Fol. 30. Chap. 5. Containeth the third fundamentall obseruation about the absolute necessitie of supernaturall faith Fol. 34. Chap. 6. Containeth the fourth fundamentall obseruation about the rule and straight mete-wand of the true Christian Faith Fol. 38. Chap. 7. Containeth the fift fundamentall obseruation how the Ministerie of the true Church of Christ is the meanes of teaching the true sense and vnderstanding of Scriptures where and when it hath a visible externall gouernement Fol. 52. Chap. 8. Containeth the sixt fundamentall obseruation how that conformitie of doctrine with the ancient doctrine of the primitiue Church may be a good meanes in these latter ages to know the true Church of Christ Fol. 55. Chap. 9. Containeth an obseruation of the wonders and supposed Miracles which as Christ hath fore-told the Pseudo-Christs and false Prophets shall doe for the seducing of Gods Elect if it were possible Fol. 72. Chap. 10. Containeth an obseruation of the great hypocrisie of false teachers fore-spoken of in the holy Scriptures Fol. 100. Chap. 11. Containeth an obseruation of the fruits by which false Prophets are to be knowne and discerned Fol. 113. Chap. 12. Containeth an obseruation about the Sacrifice of the Masse which is accompted by the Church of Rome the chiefest act of Religion that can be done to God Fol. 133. Chap. 13. Containeth an obseruation about the doctrine of Transubstantiation which is a principall noueltie taught in the Church of Rome Fol. 160. Chap. 14. Containeth an obseruation about the Sacrament ministred but vnder one kind to Lay-people in the Church
for that all times places persons words and actions fall out vnto the good of such a one through Gods all-seeing and directing prouidence 3 This sweete prouidence of God towards me in particular I cannot let passe in silence and burie in obliuion The demonstrations of Gods prouidence towards me least concealing his glorie appearing therein and blemishing my soule with a foule spot of ingratitude in feare of his iust punishments I might deseruedly say Vae mihi quia tacui woe is me because I haue held my peace Esay 6. vers 5. When I consider how God in my childhood drew me out of the countrey where I first breathed ayre making me a young trauellei by Sea protecting me from a dangerous storme and affording me after my escape courteous friendly entertainment in a Castle of this land how in danger of like perill by Sea I returned backe againe by my mothers direction when I was about nine yeares of age How neare to Namures I escaped danger of drowning falling into a hole of water where I stucke fast in the mudde by the head had not Gods protection afforded me a hand to be plucked out with how I escaped many dangerous sicknesses and a most perilous fall out of a Waggon where my head escaped the wheele from crushing it in peeces at my going first to Saint Omers with Master Nicholas Smith the Iesuite to be a student there at the first erecting of that Seminarie of which house I was one of the first sixe that were receiued into it and that had their first mission into Spaine from it how being to sent thence by Gods prouidence with M. Baldwine the Iesuite after a sore storme by night neere vnto the Isle of Wight we were cast into the mouth of the Queenes ships the next day by contrarie winds driuing vs backe vnto the downes neare Douer where we were all taken prisoners by Master King Captaine of one of her Maiesties ships and brought into this Realme being first detained and courteously entertained at my Lord Admirals house at Derford then at the then Lord of Canterburies who committed vs either to Bishops or other graue Prelates where we might haue bad better education for the truth of Christian Religion then we had amongst the Iesuits if we had had the grace to haue made benefit thereof had not the poison of false doctrine first so feised vpon all the powers of our soule that at that time for want of experience knowledge we could not relish the most delicious Manna of Gods word nor giue eare to the happie tidings of the true Gospel of Christ so like deafe Adders our eares were stopped 4 And further how by Gods prouidence about six yeares after intending learning and further experience Other particulars of Gods prouidence towards me I went to Rome in which iourney I was imprisoned first at Pheckam in France where I was most wrongfully committed with another Gentleman and our purses prettie well emptied and was secondly also taken againe at New stade in the Palsegraues Countrey where I was detained for a time with the rest of our companie by reason of Master Thomas Coniers a Iesuite with an Irish brother of the same order who vpon suspition and iealousie of being busie dealers in English affaires engendred by the prettie discouerie of some equiuocations at their examinations had beene sent into England had not the Archduke Albertus sent his letters in his behalfe as afterward I heard it reported for his deliuerie How after many sicknesses in Rome where I continued three yeares I was made Priest intending no other end then to employ my whole life and labours in connerting soules to the Church or Rome which I was constantly perswaded then was the true Church of God and therfore I thought I could take no course of life vpon me more gratefull to God more profitable to others or more meritorious for mine own soule then this was thus disposed and resolued how I with my fellowes kissing the Powes feete and receiuing his benediction vpon our selues and vpon our beads crosses and meddalles with power to giue the English pardon to others here for the annulling of temporall paines due to sin in this life or the next and for freeing soules out of purgatorie we were sent into England How since I haue spent my time for the most part heere in England about nine yeares in the practise of this function Where my labours in that kinde were not vnprofitable nor ill esteemed of by those of the Romane profession in the which no danger of lawes affrighted me no imprisonments made me saint no crosses quailed my courage Now when I reflect vpon all these occurrences of my life with diuers others I cannot but magnifie the wisedome of Almightie God and highly exalt his diuine prouidence and therefore the nearer that I approach vnto the consideration of the occasions and motiues which God hath vsed to worke my conuersion in this Realme to the true ancient Apostolike and Catholike faith giuing me knowledge and experience of many nouelties and erroneous doctrines diameterly opposite to the doctrines of Christ his Apostles and the ancient Catholike faith 5 Since my comming into this Realme Priest Reading of Protestant bookes the first occasion of doubts I obserued no one thing to be more necessarie for the ende I aymed at then the studie of controuersies whereunto next vnto the Scriptures for exhortation and cases of conscience for the better directing of soules I chiefely applied my selfe in the studie whereof I found it behooueful nt to neglect the reading of such Protestant writers as fell into my hands thinking I should thereby be the better able to confute all obiections when occasion of conference with any should be giuen which thing being yearely prohibited by the censure of Bulla coenae which is once euerie yeare with many execrations and curses published in Rome I obtained leaue of my Superior to read them with condition not to study them Master George Blackwell but to confute them which distinction seemed strange vnto me as though I could confute them and not study them yet with this condition I promised to read them amongst which the first that came into my hand was Master Perkins reformed Catholike deliuered me by a kinsman of mine who told me of a Cousen of his that promised to be a Romane Catholike if he could see that booke well answered and confuted Next to this I met with Master Robert Abbots booke in Latine of Anti-Christ giuen to a friend of mine by a worshipfull Knight of this Realme who highly praised it and much esteemed thereof After that I lighted vpon Master Doctor Bucklies confutation of Master Thomas Wrightes articles After that I met with the booke of proceedings against the Pouder-Traytors containing in it that most eloquent and learned Oration of the Earle of North-hampton Then came to my hands his Maiesties Apologie for the oath of Allegiance with his premonition to
the true Church of Christ and which was Gentilisme but now it is no way knowne vnto those which desire to know which is the true Church but onely by Scriptures wherefore because all these things which belongs so properly to Christ in truth heresies haue the same also in schisme Churches likewise holy Scriptures likewise Bishops likewise and other orders of Clerkes Baptisme likewise the Eucharist and all the rest lastly Christ himselfe One therefore that desireth to know which is the true Church whence shall he know it in the confusion of such likenesse but only by the Scriptures Note this likewise heretofore they were knowne by miracles who were true Christians who false How false Christians either could not do miracles as true Christians did or else they could not do such as true Christians did But now the working of miracles is altogether taken away and it is more found that false miracles are wrought by those who are false Christians as Peter according to Clement expouÌ„deth also power is to be also giuen of doing ful miracles vnto Antichrist Likewise heretofore the Church of Christ was vnderstood by their maners when the conuersation of al or most Christians was holy which was not among the wicked But now either such or worse Christians are become then Heretikes or Gentiles And moreouer greater continencie is found amongst those who liue in scisme then among Christians He therfore that will know which is the true Church of Christ whence shall he know it but only the Scriptures Note this The Lord therefore knowing that such a confusion of things should come in the last dayes he therefore commandeth that Christians who are in the Christianitie being desirous to obtaine firmenesse of the true faith should flie vnto nothing but vnto the Scriptures Note againe For otherwise if they haue regard to other things they shall be scandalized and shall perish not vnderstanding which is the true Church and by this they shall fall into the abomination of desolation which shall stand in the holy places of the Church Whereby it appeareth that the only means to find out the true Church is the canonicall Scriptures especially in these latter times to which we are now arriued 5 To our purpose also Gregorie Nissen calleth the Scriptures Other fathers Orat. de eis qui adeunt Hierosolimam A straight and inflexible rule I obserue also Saint Augustine to ioyne with the former who saith The Scripture pitcheth downe the rule of our faith De bono vid. cap. 1. And againe hee saith This controuersie depending betweene vs requireth a Iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle De nupt cencup ad Vater lib. 2. cap. 33. Epist 112. ad Paulin. In another place If a matter be grounded on the cleere authoritie of the holy Scripture such I meane as the Church calleth canonicall it is to be beleeued without all doubt but as for other witnesses and testimonies vpon whose credit any thing may be vrged vnto vs to belieue it it is lawful for thee either to credit or not to credit them according as thou shalt perceiue them of waight to deserue or not to deserue credit He saith besides De doctrin Christiau lib 2. cap 9. Ibid. cap. 42. All points which concerne faith and good life are found in those things which are plainly set downe in Scripture And againe in another place Whatsoeuer it be that a man learnes out of the Scripture if it be hurtfull there it is condemned if it bee profitable there it is found Tract 3. in 1. epist Ioh. Contra lit Petilian Dâ—â—at lib. 3 cap. 6 de vnit Eccles cap. 11. Againe hee saith The Church is our mother her breasts are the two Testaments of the Scripture whence she giueth her children milke Againe further If we or an Angell from heauen declare vnto you either concerning Christ or his Church any other matter or any thing belonging to our faith or life but what you haue receiued in the Legal and Euangelicall Scriptures let him be accursed The same famous Doctor likewise reuoketh from miracles to Scriptures De vnit Eccles cap. 16. saying Say not these things are so because such a one did such and such marualles but let them proue their Church by the canonicall bookes of Scripture and by nothing else These are the demonstrations of our cause these are our foundations these are our grounds whereupon we build And againe Our faith shal reele totter if the authoritie of the Scriptures stand not fast By all which according to this famous Doctor who is termed malleus haereticorum the hammer of heretikes you see this rule of faith most cleerely approued and iustified 6 Neither doe other auncient Writers swarue from the same doctrine Other fathers De error prophan relig p. 61. for Iulius Firminus sayth Let the venerable mysteries of the Prophets be opened let the credit of the holy Oracles stand by vs. Origen further sayth Hom. 1. in Ierem We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Cyrill the Bishop of Hierusalem sayth Concerning the holy and heauenly mysteries of faith Catech. 4. pag. 15. we must not deliuer any thing though neuer so small Note this without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also beleeue the demonstration thereof from the Scripture for the securitie of our faith ariseth from the demonstration of the holy Scripture The Emperour Constantine in his speech to the Bishops of the Nicene Councell hath this memorable saying Theod Hist li. 1. c. 7. pag. 284. We haue the teaching of the holy Ghost written for the Enangelicall and Apostolike bookes and the Decrees of the old Prophets doe euidently teach vs the things that are needfull to be knowne concerning God Therefore laying aside all contention let vs out of the dinine inspired Scripture take the rersolution of those things we secke for Neither will I let my penne paste another notable saying of Saint Augustine which is diligently to bee noted saying In Io. tract 21. Some may obiect we doe rashly in discussing and searching out the wordes of God but way are they vttered if they may not be knowne Why haue they sounded if they may not be heard and why are they heard but that we should vnderstand them Thus the Ancient resolued me in the securitie of this rule 7 And not onely these Proofes of late Writers but also the moderne Writers of the Church of Rome forgetting themselues as it seemeth in their writings euen against their owne grounds about the rule of faith haue giuen me no lesse euidence for this most straight and sufficient rule of the sacred letters and Canonical bookes than the former For first their great
light of Scriptures Psal 119. vers 10.4 Psal 119. vers 18. vnto thy Lord God Lucerna pedibus meis verbum tuum lumen semitis meis Thy word is a lampe vnto my feete and a light vnto my path And againe Open thou mine eyes that I may behold wonderous things out of the Law 11 Yet thou art to haue great care that thou make not this rule longer than it is nor shorter for this is forbidden by Christ himselfe speaking against such a one saying I protest vnto euery man that heareth the words of the prophecie of this Booke Apoc. 22.18 19. if any man shall adde vnto these things God shall adde vnto him the plagues that are written in this Booke and if any man shall take away from the words of the booke of this prephecie God shall take away his part out of the Booke of life and out of the holy Citty and from the things which are written in this Booke This fault of adding to the Books of holie scripture is very notorious in the Church of Rome as I haue duly obserued Ses 41. For the Councell of Trent addeth to the Canon of the old Testament diuers Apocriphall Books which must be beleeued as Canonicall Scriptures as namely Tobias Iudith Hester and the two bookes of the Macchabees Esdras Wisedome and Ecclesiasticus all which are learnedly proued to be Apocriphall by the right reuerend Father in God my Lords grace of Canterburie in his answer to master Doctor Hill his eight reason Num. 3. sequent the consideration whereof made me plainely conclude that heerein the Church of Rome giues great and apparent occasion for any to iudge that she erreth and consequently not to heare her voice thus vttering falshood for trueth giuing equall authoritie to the Apocriphall Bookes with the holy canonicall Scriptures CHAP. VII Containing an obseruation how the Ministerie of the true Church of Christ is the meanes of teaching the true sense and vnderstanding of Scriptures where and when it hath a visible and externall gouernement ALthough I haue cleerely discouered The externall ministe rie of the Church an ordinarie meanes to know the true sense of Scripture that the sacred Scriptures are the chiefe infallible rule of faith and most sufficient in the precedent obseruation yet could I not rest satisfied till I found also a meanes for the simple and vnlearned to ground their faith vppon because Deus vult omnes saluos fieri ad agnitionem veritatis venire God will haue all to be saued 1. Tim. 2.4 and come to the knowledge of his trueth And as well as he in the gouernment of his creatures hath his end to which he designes them so also by his wisedome he doth most prudently substitute subordinate means for the full accomplishment of such his designements now therefore how those that are neither able to reade the scriptures or though they be able haue not sufficient skill and knowledge to consider the circumstances of Texts and by the analogie of faith not learned enough to find out the true meaning of the Scriptures nor haue the gift of interpretation as many and most haue not whereupon arise many deprauations of Scriptures how such should be directed in the right vse of the rule of Scriptures in finding out the right meaning of them I thought it a matter of great weight wel to discouer and by the declaration thereof to affoord a stay to weake consciences in this behalfe In the scrious discussion of which point it pleased almightie God so to second my carefull Labours and indeuours herein as that I receiued ful satisfaction in mine owne iudgement by this conclusion namely That the most ordinary externall direction left by God especially to direct vnlearned men in the finding out of the true sense and meaning of the Scriptures is the ministerie of the true visible Church of Christ assisted by the holie Ghost and the Church in this respect is called 1. Tim. 3.15 Matt. 5.14 The pillar of truth and the ministers thereof The light of the world 2 And therefore as master Harding himselfe confesseth True vnderstanding of Scripturs only in the Church Doctor Hard. conâ—ut of the Apologie of the Church of England fol. 36. Mester Celuine admonisheth very well That it is especially to be noted that out of the Church there is no light of the sound vnderstanding of the Scriptures But the inconsiderate Doctour maketh a verie fond inference vpon this ground saying This ground being laid on which each part must sland and be tried in crow no more against vs boast your selues no more we feare not the iudgement of the holie Scriptures nay it is your selues that feare this iudgement for your owne conscience telleth you that on this ground you are the weaker side Jnstit lib. 4 cap. 8. num 7. hee forgot that master Caluine said Let this be a firme axiome That no other word of God is to be had to which place must bee giuen in the Church than what is maintained first in the Law and Prophets then in the writings of the Apostles neither is there anie way of teaching in the Church of God but by the prescript and rule of his word If master Harding had well obserued this hee would not haue made such an inference or affirmed that the Protestants feare this iudgement but rather would haue concluded as I doe That since both stand vpon the outward ministerie of the true Church let vs seeke the true Church of Christ and hauing found it The deuties of the true church then heare and follow her doctrine teaching according to Scripture and out of Scripture 3 The due obseruation whereof sheweth That the true visible Church is to represse the deprauations of Heretickes and partly to informe those that are vnlearned and to exercise euen the obedience of those that are learned and by the externall ministerie of teaching the true sence of Scriptures is to giue directions and is duetifully by her members to bee heard and followed Which assertion I find not to make either for the present Church of Rome or of Engl. or any other particular Church till it bee prooued which of them is the true Catholike Ancient and Primitiue Apostolike Church teaching the sound Doctrine of the first pure and vntainted ages whereof I am to speake in the Chapter following CHAP. VIII Containeth a fundamentall obseruation how that consormity of doctrine with the ancient doctrine of the Primitiue Church may bee a good meanes in these latter ages to know the true Church of Christ. AFter that I had thus discouered both the most sufficient rule of faith to be the canonicall and true Scriptures and the most ordinarie externall meanes to find out the true sence to be the ministerie of the true Church Antiquitie a good inducement to the true Church I could not yet giue sufficient contentment to my vnderstanding vntill such time as I had found out also
antiquitie and approued euen by some of the Romanists themselues against themselues Yea Vergerius a learned Bishop as my Lords Grace of Canterburie noteth but of Sledian intending to write against Luther in that argument Doctor Hils reasons vnmasked reas 8. nu 2. fol. 307. Sleid. lib. 21. was by trauersing of it caught himselfe And so by the discouerie first of one veritie at length grew to abandon altogether the Church of Rome as any whosoeuer shall read this Treatise may well doe I hope with satisfaction and comfort to his owne conscience 7 I further began also to make triall of the doctrine of the Church of Rome concerning good works by this marke of antiquitie which teacheth them to be so perfect About the imperfection of good workes that in some sort they are simply absolutely and perfectly iust and righteous further that they are merits that they iustifie a man and that they are not onely mereitorious for encrease of grace but also of eternall glorie which doctrine tendeth exceedingly to the engendring and nourishing of a Pharisaicall pride and presumption in good workes whereas the doctrine of the Church of England teaching imperfection to be euen in our best workes of the righteous that they are not merits that they doe not iustifie that they are not meritorious is a most holesome doctrine for planting of the true Publicanes humilitie relying wholly vpon Christs righteousnesse and the imputation thereof when he said Deus propitius esto mihi peecatori Lord be mercifull vnto me a sinner and so was pronounced more iustified than the Pharisie iustifying himselfe by his workes Luk. 18. vers 11. when he said I am not as other men are extortioners vniust adulterers or euen as this Publicane I fast twice a weeke I giue tythes of all that I possesse This obseruation I gathered by reading and diligently noting Bellarmines confused controuersies in the doctrine of iustification drawing the readers onely to a proud Pharisaicall presumption in their owne workes against whom I obserue many Fathers Our righteousnesse imputed first to account all our true righteousnesse to be Christs righteousnesse more than ours and ours onely by imputation and therefore our owne righteousnesse consequently very imperfect Saint Augustine hath in plaine tearmes thus Epist 106. ad Bonifac. The righteousnesse by which through faith we beleeue we are iustified that is wee are made righteous is the grace of God through Iesus Christ our Lord. In Enche ca. 41. And againe He is sinne and we righteousnesse not ours but Gods neither in vs but in him as he is sinne not his owne but ours nor in himselfe but in vs so therefore we are Gods righteousnesse in him as he is sinne in vs to wit Lib. 2. de Iacob vit beata by imputation S. Ambrose sayth As Iacob of himselfe deserued not the primogeniture who being hidden in his brothers apparrell and clad in his garment which yeelded forth the best odor did insinuate himselfe to his father that to his profit he might vnder another person receiue benediction so doe wee lye hidden vnder the precious puritie of Christ our first begotten brother that from the sight of God wee may giue testimonie of our iustice With the doctrine of which auncient Fathers holy Bernard agreeth as well as the Church of England Bernard Ser. 61. in Cantic Cant. saying I will remember thy iustice alone for it is mine to wit thou art made vnto me thy righteousnesse from God for how can I feare that one iustice may not suffice vs both It is not the short cloake which according to the Prophet cannot couer two thy iustice is iustice for euer and this large and eternall iustice shall couer both mee and thee together Whereby it is cleare that all our righteousnesse is none of our owne but Christs and therefore all our workes in respect of our selues are sinfull and imperfect 8 Besides the imperfection of our workes appeareth Works imperfect because they cause not saluation in that although they are necessarie for many respects yet are they not the efficient causes of saluation for Saint Ambrose sayth This is appointed by God Ambros in 1. ad Cor. 1. that he that beleeueth in Christ be saued without worke freely receiuing by faith alone remission of sinnes And Saint Augustine hath these wordes August in Psal 70. Thou art nothing of thy selfe call vpon God sinnes are thine mercies are Gods chastisement is due vnto thee and when the reward shall come he shall crowne his gifts not thy merits Saint Chrysostome also sayth Chrysost in cap. 3. ad Rom. Herein the power and might of God is shewed in that he saueth iustifieth and leadeth vnto glorie by faith alone without good workes Basil saith thus Basil in Ps 114. Euerlasting rest abideth vpon those that striue lawfully in this life not for the merits of their deedes but out of the most bountifull fauour of God in which they haue beleeued All which places doe argue against the perfection of workes for our greater humiliation and Gods greater glorie 9. Moreouer the learned Fathers doe further shew VVorkes imperfect because impure Hieron lib. 2. aduers Pelag. that the workes of the righteous are not simply and absolutely iust and perfect for Saint Hierome writeth thus If according to Iob the Moone doth not shine and the starres are not cleare in his sight how much more man who is rottennesse and the sonne of man a worme For euery mouth is stopped and euery cleane one is obnoxious vnto God because before him by the workes of the law all flesh shall not be iustified and there is no difference of persons for all haue sinned and are in neede of the glorie of God being iustified freely through his grace Saint Augustine speaking to Pelagius sayth thus Aug. li. de natur grat The Lord if he would might lift vp mortall men to Angelicall puritie and so cause that they might perfectly keepe the Law but hee neuer did nor euer will doe it Epist 29. Saint Hierome also speaketh as plaine to this purpose when he sayth The fullest charitie which cannot be encreased so long as man liueth here is not in any but so long as it can be augmented truly that which is lesse than it ought to be is of vice out of which vice it is Lib. de perfec iustit resp 18. Lib. 9. confes cap. 13. that no man doth good and sinneth not who further sayth It is sinne when either there is not charitie which ought to be or when it is lesse than it ought to be And Saint Augustine Woe also to the laudable life of men if without mercie thou doest discusse it Lib 9. Mor. c. 1. And Gregorie the Great in his Morals sayth The holy man because he seeth that all the merit of our vertue is vice if it be seuerely iudged by the inward arbitrer doth right well adioyne if hee will
great and more in number then euer before well she may be termed wicked and adulterous herein if when I consider what strange yea and often ridiculous miracles she pretendeth not only to iustifie falsehood sinne and impietie but also by them to commend the actors of them before all ancient Saints 6 Whereof I will now gentle Reader giue thee a taste by some few presidents happened in these latter ages of the world Examples of false miracles in the Church of Rome as the bookes and publike writings of the Church of Rome haue left recorded to the world which as they moued me to see mine owne former ouer-credulous spirit so haue they not strengthned me in the true faith wherunto through Gods exceeding great mercy I am now arriued And first for the iustification of Garnets innocencie in the busines of the Powder Treason what a ridiculous inuention is published and hath bin preached to the world by Costerus the Iesuite in Bruxells vpon the report but of a bare Letter from England some few yeres since when I liued in Louaine of a certaine prodigious straw in which a little bloud hath made such a liuely resemblance of his face that as it is by his fauorers reported and with mine owne eares I haue heard it it is one of the most stupendious miracles shewing Gods loue to their societie that euer hapned therfore since that time one M. Iohn Wilson the Author as is saide of the English Martirologe assuming vnto himselfe Papall Iurisdiction hath canonized him for a Saint in heauen who was put to death for concealement of treason against his King and Countrey whilest hee liued vpon earth Indeed I must needes confesse it a stupendious worke which since the first appearance thereof in print hath assumed not onely one but diuerse shapes for first at Louaine I saw it drawn with three horns of haire vpon his head ouer his forehead so that it appeared more like a monster than a man I saw him at Antwerpe after that drawne without those hornes yet a starre shining in the middest of his forehead in great glorie of which kind I saw many pictures in paper tendred by a Iesuitesse woman as she seemed by her habite and carriage to bee sold as the chiefe pictures then in request since that time here in England I haue seene a Latine booke in which another miracle as it should seeme hath beene added vnto it representing two Seraphines vnder his beard as it were holding vp his chinne that men might the better beholde his glorie But besides all these transformations one thing is most remarkable which I haue heard reported by diuers that is some can see this goodly Image at the first looking on it others canno see it till one of a better sight oint where it is and others can not behold the glorie thereof at all I haue spoken with some of those three kindes of beholders who according to the measure of their eie sight haue tolde mee as much besides at the first the picture of this miracle was very small but now it is greater and perhappes it will carry yet a greater shape and be the mother of miracles increasing to the end of the world and so surpasse all the miracles done in Christs time which were not permanent but transitory about which if a man should aske the Author of Pruritanus that monstrous and athisticall libell how so strange a miracle could be done he would soone no doubt answer you according to his sacrilegious manner of applying the sacred Scriptures with the Diuell quia scriptum est maiora hijs facietis Which words Saint Augustine expoundeth of the conuersions of sinners by the ministery of Preachers because the conuersion of sinners is the greatest worke of God Now beloued Reader how could I with any reason giue credite to this miracle howsoeuer at the first report I was ouer-credulous when I obserued the maner how it was carried and if such reuerend Fathers of the christian world will stand in defence of it and beknaue better men than themselues without regard to the magistracie as I heard one principal Father do in Bruxels in great choler indignation against those that should gainsay it I may beloued wel call in doubt enter into a iealous suspition of many other strange miracles deuised for the maintenance of vntruth falshoode by others of the Roman Church Secondly I remember an other strange miracle had it not proued false for the great credit of the Iesuites and their holysocietie in Persia Not long before the discouery of the Powder treason ther was dispersed by thē among some of their Catholike friends here in England a litle Pamphlet in the French tongue reporting the miraculous conuersion of the King of Persia The miracle of Persia by one Campion a Iesuit and Englishman that dispossessed one which had a diuell who commanded the diuell at his departure out of the body to giue a signe therof by striking downe the top of a steeple whereupon followed the Kings conuersion with many of the nobilitie to the Roman faith with liberty to preach it publikely and to build vp Churches and monasteries throughout all his Dominions Which of many here in England was beleeued to be true especially by a friend of mine vnto whom that Pamphlet was sent who requested me to say masse in thankesiguing to GOD for so great a benefit but in the end that Iesuit who sent the Pamphlet gaue out that it was but a thing deuised by French Hugonets to disgrace their societie What strange deuises are these What hatefull illusions wherewith honest sincere soules are made gulls through deceitfulnes and diuelish policies vsing all things for nothing but their owne ends I can not but now smile at my selfe to remember the plaine sinceritie of my heart in beleeuing this prettie inuention and with how thankefull a minde I offered vp the sacrifice of the Masse with a tacite and silent wish that God by the like meanes would procure the conuersion of England 7 Thirdly Other pretended miracles in the Church of Rome I will not omit here to call to mnind two strange miracles inuented to the honour of S. Francis that people might be the more excited to pray to him before all others The first I heard preached at S. Iames Church in Antwerpe in the Lent time some fiue yeres since by a Capuchine Friar and affirmed to be such an euident truth that no iust exceptions might be entertaind against it before a great assemblie and confluence of people Of one that roasted her childe with many particular circumstances of place and persons which made it carrie the more likeliehood of truth with it and since that time I know where it hath been related by the Prouinciall of the Franciscans here in England The storie in briefe is this in effect A certaine Gentlewoman there was in a towne in Sicilie some few yeeres since that longing much to taste of
Whereat all the assistants admiring determined to deferre his buriall till the next day when thinking to performe the exequies they came againe to that passage afotesaid of the office of the dead he suddainely rose vp againe and cryed out with a loud voice saying Iusto Dei iudicio iudicaetus sum that is to say I am iudged by the iust iudgement of God Whereat the assistance were strucken againe into a great admiration and much more astonished than before to beholde so dismall and hideous a spectacle And although he had then declared himselfe to be accused and iudged by the iust iudgement of God yet it was not manifest by these wordes that he had yet receiued sentence of damnation insomuch that yet it ressed for them to interprete and hope the best and therefore they thought it good to deferre his buriall till the third day Whereto verie early the next morning all the towne flocked together being desirous to know the euent of so strange rare and fearefull a iudgement of God when hauing begun againe the office of the dead and comming to the same passage aboue specified he raysed himselfe vp the third time and to the great horror of all the standers by he said Iusto Dei iudicio condemnatus sum that is I am condemned by the iust iudgement of God Therefore Parcite funeribus mihi nil prodesse potestis Heu infoelicem cur me genuere parentes Ah miser aeternos vade damnatus ad ignes Which verses may well be Englished in this sense O spare vaine prayers with outward shewes of peace Your Dirges yeelds no comfort to my soule Aye me accurst from hope of ioyes I cease Gods iudgements iust doe all your prayers controule Why did my parents euer foster me A damned wretch and hell-hound for to be Ah cursed me thus to prouoke Gods are And to be doom'de to euer lasting fire Who is there that cannot be astonished to heare that a personage who liuing amongst men was esteemed for a holy and perfect man should be condemned by the iust iudgement of God This Doctor by the common suffrage of the Church being found vnworthie of Christian buriall was interred in a prophane place But this rare miracle occasioned manie to correct amend their liues Whereat Bruno with others were so much terrified that they framed a more strict order than euer was before tearmed Carthusians that by the strictnesse of that life they might be the better prepared for the strict iudgements of God In the consideration of his miracle if it were true and no hypocriticall cunning vsed therein I cannot conceiue but that it makes more against the faith of Rome than for it of which profession this Doctor whilest he liued was reputed both to be a learned and holy Saint For first if he were so holy and learned no doubt he knew what belonged to preparation for his death and therefore howsoeuer hee might bee depriued of outward meanes or helpe of the Sacraments yet it is to be presumed that at least in voto Sacramenti he would excite himselfe as much as lay in him to be penitent for his sinnes And it is to be thought his Holinesse would not permit him to be negligent of that which lay in his power to performe And lastly since there is no cause registred of his damnation but knowne onely to God he being both a professor and teacher of the Romane faith it may as well be presumed so farre as man for his soules benefit may enter into Gods secrets that God shewed this extraordinarie iudgement to manifest to the world that though his life was neuer so good in the sight of the world or his learning so great yet where true faith is wanting no saluation can be attained and that therefore the Romane faith cannot be the true faith This is the fittest collection I can make of this miracle because he was a Doctor professing that faith of Rome and liued and died therein 11 But now I will relate another miracle which much astonished me making me stagger The strange deliuerie of Traianes soule out of hell fabulous and most vncertaine and was neuer able to finde a good answere for it which was the strange deliuerie of Traianes soule out of hell by Saint Gregories prayers for him which how repugnant it is to the verie true doctrine of the Romane Church it selfe is cleare by that which is read in the Office of the dead viz. Ex inferno nulla est redemptio Now it is to be noted Lipeloo in vita Gregor magn that Lipeloo recordeth it for a truth and so it hath beene recorded alwayes by the Church of Rome and yet of late by Baronius and Bellarmine it is reputed a fabulous narration Whereupon I inferre that if after so many ages recording and beleefe it proue but a fabulous thing a man may as well suspect all the rest that seeme of the like nature notwithstanding hee bee learned that recordeth them What erronious doctrine is to be found almost in the Church of Rome that hath not many miracles for the confirmation of it mongst them so pleasant to reade that they will sooner make a man laugh in reading them than giue any credit at all to them So in confirmation of the reall and substantiall presence of Christs bodie in the Sacrament there is a pretie tale recorded in the life of Saint Anthonie of Padua of whom it is recorded S. Anton. in sum hist 3. p tit 24. c. 5. ff 2. That a certaine heretike promising to be of his religion if his Mule after three dayes restraint would goe and worship his God in the Eucharist Tho. Boz li. 14. de sig eccles dei cap. 3. Laurent Sur. to 3. The tale of a Mule and refuse his prouender which he would prouide for him When the day was come the Mule being brought forth by his Master and the Eucharist by Saint Anthonie hee staying himselfe a little said O thou brute beast in the name and power of thy Creator whom I vnworthie wretch doe hold truly in my hands I charge and commaund thee that forthwith thou come humbled before him and doe him honour and reuerence as thou canst to the end that the peruerse obstinacie of heretikes may know hereby that euerie creature is subiect vnto him whom the Priestly dignitie dayly handleth vpon the Altar Which speech being ended the hungrie beast forsooke the prouender prouided which the heretike had set before his eyes and went forthwith vnto the Sacrament kneeled downe before it and humbled downe his head which the people admiring praysed God saying We haue seene this day maruellous things which the heretike seeing repenting him of his fault abiured his heresie and embraced the true Catholike saith No lesse remarkable is that which is reported of a certaine Priest that doubted of the presence of Christ in the Sacrament Ant. d'Ance Cat. Hist l. 1. c. 5. tit 8. loan Meff in hor. Reg. ser de coen Domini
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
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
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
I might well thinke my selfe bereâ—uâ—d of my right wittes if I should any longer offend GOD by the still offering of it as I haue done too often and by continuing the practize thereof to the eternall damnation of other mens soules Therefore curteous Reader if thou art a child of the Church of Rome follow no longer such a stepmother leading thee by publique appearances to thine owne ruine and to the dayly prouocation of Gods wrath against thee hate her fooleries detest her idolatries and abandon her communion if thou wilt not eternally perish albeit thou hâ—st long laine asleepe in the deadly lethargie of Romish superstitions awaken at last and breake off all the bands of thy sinfully-habituated affections to that Antichristian monarchie esteeme no longer that to be white which is blacke that to bee holie which is most vngodlie feare not the curses of the Pope in denying the Sacrifice of the masse to be propitiatorie for sinnes his excommunication will haue no such force as Antoninus the Archbishop of Florence had Lipelo in vita Ant. 2. Maij. who denouncing the sentence of excommunication vpon a white loafe of bread made it as blacke as a coale and freeing it afterward from the same curse it returned to be as faire as it was before All the Popes Anathemaes can not make the bread of the masse otherwise than it is idolatrous all the white flower in it cannot make it pleasing vnto GOD or a Sacrifice allowable for Christians Therefore say thou with mee from thy heart with mee in true detestation of all the abhominations committed by such Idolatrie Deus propitius esto mihi peccatori Lord bee thou mercifull vnto me a sinner CHAP. XIII Containing an obseruation about the doctrine of transubstantiation which is a principall noueltie taught in the Church of Rome AFter the former obseruations had sufficiently alienated by iudgement and affections from further approbation of the faith of Rome My proceeding about the doctrine of transubstantiation yet because I thought that I could not bee sufficiently enough armed against those errours and falshoods wherein from my youth both my vnderstanding and affections had beene habituated which would be powerfull still to incline and leade my soule againe vnto those Romish abhominations which long custome had made familiar and in conceit religious I still proceeded further to the discussion and discouerie of other errors false doctrines secceeding nouelties taught in that Church that more and more beholding her spirituall fornications and disloyalties I might in my soule bee the stronger to oppse against them and the better able to relinquish and abandon with assurance of truth of my side and securitie to mine owne conscience all communion and participation with her sinfull heresies and nouelties and happily auoyde Gods iust punishments which are threatned by the holy Scripture against her disloyalties to the faith of Christ her heauenly Spouse 2 Amongest all which there was scarce any one thing that wrought more powerfully and fearefully in mine vnderstanding It ought to be a great terror to adore the creature for the Creator euen to the terrour of mine owne soule for my erroneous doctrine deliuered to others than the discouery of this late new-sprung-vp doctrine of transubstantiation which sets vp such an Idoll of bread in the Church of Rome to be adored as God that that seemeth to be truly verified of her which was vttered long before Colet Deum quem ignorauerunt patres eius auro Argento lapide pretioso rebusque pretiosis Dan. 11.38 He shall honour the God whome his fathers knew not with gold and siluer with precious stones and with pleasant things The gainsaying of which doctrine vnto the Church of Rome seemeth so vnlawfull that shee pronounceth most bitter execrations against those that shall so doe Sess 13. an 2. If any shall say sayth the Councell of Trent that in the holy Sacrament of the Eucharist there remaineth the substance of bread and wine together with the bodie and bloud of our Lord Iesus Christ and shall denie that admirable and singular conuersion of the whole substance of bread into the bodie and of the whole substance of wine into the bloud the formes of bread and wine still remaining which conuersion the Catholike Church most fitly calleth Transubstantiation be he accursed 3. Yea The Church of Rome hateth the reformed Churches for nothing more than for impugning the doctrine of Transubstantiation Pet. Besseus concept Theolog. Quadraeg dom 3. Dan. 13. the Teachers and Preachers of that Church doe not hate the worthie Professors and Arch-Doctors of the Gospell for any point of doctrine more than for impugning this of Transubstantiation Peter Besse the great and famous French Preacher against Master Caluin and Luther speaketh thus Two wicked old men of vnbridled lust did wickedly accuse the most chaste Susanna of Adulterie notwithstanding that shee was the most chast and honestest that was to be found in the whole Kingdome of Babylon here againe wee see two craftie knaues marching out vpon the Stage Luther and Caluin that accuse the chaste Susanna viz. the holy sacred Sacrament of the Eucharist and Transubstantiation the chiefe member thereof of Idolatrie then the which notwithstanding there is nothing to be found in the world more holy or diuine And the samd Author soone after for the same point compares them to the two witnesses of most deperate audacitie that gaue false witnesse against Christ adding further That as Christ was crucified in the middle betweene two theenes Ibid. so likewise wee see it fareth with the Sacrament of the Altar where being placed betweene two theeues two most desperate Heretikes it is assaulted with diuers blasphemies who a little after speaketh vnto the Idoll in this manner and also to God saying Worthily therefore O sacred Eucharist thou mayest crie out Dirupisti vincula mea Psal 115. tibi sanctificabo hostiam laudis And thou O Lord Saepe expugnauerunt me a iuuentate mea For often O Lord haue they persecuted thee often haue they blasphemed against thee shot their arrowes at thee and chiefely at Transubstantiation This Preacher it should seeme hath forgot that the doctrine of Transubstantiation is a noueltie of no greater antiquitie than the fourth Councell of Laterance Iacques Gualter Chron. de Pestat du Christianis tries siecle Can. 1. which was held but in the yere 1215 vnder Innocent the third which is not yet 400 yeres since where that doctrine was deliuered in these wordes But the bodie of Christ and the bloud in the Sacrament of the Altar is contained vnder the formes of bread and wine the bread being transubstantiated into the bodie and the wine into the bloud by Gods power This it seemeth his Maiestie very iudiciously obserued when after he had said If the Romish Church hath coyned new articles of Faith neuer heard of in the first fiue hundred yeares after Christ I hope I shall neuer be
condemned for an Heretike for not being a Nouelist where numbring vp many nouelties which are vsed in the Romish Church hee reckoneth this Transubstantiation for one 4. Arguments against Transubstantiation Comp. Theol. verit l. 5. c. 58. Which doctrine of Transubstantiation I discouered to containe a notable Heresie by the proofes following First sayth Ioannes de Combis Latria is a seruice and reuerence exhibited to God therefore if the honour due to God be exhibited vnto the creature it is Idolatrie Latria comprehendeth fiue thinges viz. Faith Knowledge Reuerence Sacrifice and Prayer Whereupon I framed this Argument The doctrine of Transubstantiation admitteth this worship in the Church of Rome to a Creature viz. to Bread and Wine which notwithstanding the words of Transubstantiation remaineth still a creature otherwise how is Bread and Wine the externall signes of inusible grace as euerie true Sacrament is or how is the essentiall part appointed by CHRIST in the Sacrament remaining when it ceaseth to be there as Transubstantiation teacheth the Bread and Wine doth Nay the very Scriptures say so much shewing the Bread still to remaine Bread and the Wine still to remaine Wine Saint Paule the heauenly interpreter of CHRISTS wordes doth not admit Transubstantiation but doth so interpret the Sacramentall vnion that still the visible elements remaine for the Bread of the Sacrament hee calleth Bread still euen after the consecration to teach that the substance of the Bread remaineth still and so he calleth the Wne still Wine as appeareth plainely by his wordes The Cup of Blessing which wee blesse 1. Cor. 10.16 is it not the communication of the bloud of CHRIST and the Bread which wee breake is it not the participation of the bodie of the Lord Now then if the Chalice be but a communication of his bloud and the Bread but a participation of his bodie still remaining Bread and Wine for the thing participating is not the thing participated where then is their doctrine of Transubstantiation or how can it stand sound with the truth of the Scriptures He sayth plainely further 1. Cor. 10.16 1. Cor. 11.26 Vers 27. Vers 28. All wee are partakers of one Bread And againe As often as yee shall eate this bread And againe Whosoeuer shall eate this Bread besides Let a man examine himselfe and so let him eate of this Bread Now therefore the Scripture teaching vs so plainely Bread and Wine to remaine in the Sacrament it followeth that there is no Transubstantiation in the Sacrament and so consequently it is apparant that all those commit grosse Idolatrie that worship it with Latria because they giue that worship which is due to God to the creature which they beleeue to be God teach to be God and pray to as vnto God 5. Fathers against Transubstantiation Secondly I summoned diuers auncient Writers to see whether they would afford me any warrant for Transubstantiation and I finde them against it and none for it I finde Tertullian in expresse wordes to say Iesus Christ hauing taken bread Tertul. l. 4. adu Marc. cap. 40. distributed it to his Disciples he made it to be his bodie saying This is my bodie that is the figure of my bodie I finde him likewise to shew as much in expresse wordes in another place Tertul. l. 3. adu Mars cap. 19. saying God hath so reuealed it in the Gospell calling the bread his bodie to the end that thou mayest thereby vnderstand that he hath giuen to the bread the figure of his bodie Now then if the bread be a figure of CHRISTS bodie according to Tertullian then it is not transubstantiated Saint Cyprian sayth Epist 3. l. 2. Wee finde that the Cuppe which the Lord offered was mingled and that which he called his bloud was wine See here Saint Cyprian giueth but a denomination to the bloud attributing substantiall being to the wine by the Verbe Substantiue Lib. 8. demonstr Euang. cap. 1. Eusebius is also cleare agianst Transubstantiation in these wordes IESVS CHRIST gaue vnto his Disciples the signes of the diuine dispensation commaunding them to celebrate the figure of his owne bodie For seeing that he did now no longer receiue the sacrifices of bloud nor the slaughter of diuers beastes ordained by Moses hee hath taught vs to vse the bread for a signe of his bodie See here it is still called bread and a signe of the bodie how then is it transubstantiated Saint Augustine also standes against Transubstantiation De doctrine Christian l. 3. c. 16. saying These wordes Vnlesse you eate the flesh of the Sonne of man and drinke his bloud are a figure commaunding vs to partake the Passion of CHRIST and profitably to remember that his flesh was crucified for vs. Nowe therefore if the eating the flesh of the Sonne of man and drinking his bloud is but to partake of the Passion of CHRIST and a profitable remembrance that his flesh was crucified for vs how did Saint Augustine teach the doctrine of Transubstantiation Nay rather doth he not most plainly insinuate the contrarie I finde also the same Doctor to say against Adamantus Chap. 12. The Lord made no difficultie to say this is my body when he gaue the signe of his body Here I obserue the word Bodie to bee expounded by the signe of his body Who saith in an other place Epist 23. ad Bonifac. The holy signe of Christs body is after a sort the body of Christ and the holy signe of the bloud of Christ and so the holy signe of faith to wit Baptisme is faith Surely Baptisme can not bee said to be Transubstantiated into faith how then can the Sacrament of the body and bloud of Christ bee substantially transubstantiated into the body and bloud of Christ Saint Augustine in an other place is yet plainer against Transubstantiation saying Vnderstand that which I say spiritually Super Psal 98. you shall not eate my body which you see neither shall you drinke the bloud which my Tormentors shall shed I haue recommended vnto you an holy signe which being spiritually vnderstood shall make you liue Behold how cleare S. Augustine is against Transubstantiation So also is S. Chrysostome that golden mouthed Doctor of Greece most clearely gainesaying the doctrine of Transubstantiation in the Sacrament saying The bread before it be sanctified we call bread Ad Caesar Monachum but when the diuine grace sanctifies it it is deliuered from the name of bread and is thought worthy the name of the Lords body though the nature of bread remaine still Now curteous Reader if I should not iudge vnpartially I can not but here conclude that if the nature of bread remaine the substance of bread can not be changed into the body of Christ substantially and therefore no transubstantiation can follow 6. I can not omit here to record Gelasius who saith Other strong places of ancient Fathers agianst Transubstantiation De duabus naturis Christi The bread