find also the wise Salomon to affirme that Gods words will make a man vnderstand righteousnes and iudgement and equitie and euery good path I find likewise in Saint Luke and other Euangelists Luke 1. vers 4. These things are written that we might haue the certaintie of that whereof we are instructed and that we might beleeue in Iesus and in beleeuing haue life eternall through his name I find further that Christ saith Search the Scriptures Ioh. 20. vers 31. for in them yee thinke to haue eternall life and they are they which testifie of mee as also in another place When one asked Christ what he might do to be saued Luk. 10. vers 26. he referreth him to the Scriptures for his direction saying What is written in the Law So did Abraham answere the rich Glutton They haue Moses and the Prophets Luke 16.29 I find also Saint Paul free from all exception herein saying The Scriptures are able to make vs wise to saluation 2. Tim. 3. vers 15. Vers 16. Vers 17. through the faith that is in Christ Iesus and are profitable to teach to improue to conuert to instruct in righteousnesse that the man of God may be absolute and perfect to euery good worke And in another place we may not presume aboue that which is written I find likewise Saint Peter to accord with Saint Paul 2. Pet. 1.19 when hee saith Wee haue a more sure word of the Prophets whererunto wee cannot take heed as vnto a light that shineth in a darke place till the day dawne and till the day-starre arise in our hearts Many more proofes would the canonicall Scriptures afford to the same effect therefore since by the premised places of Scripture I see that he that speaketh not according to the word of God hath no light in him since the Scriptures can make vs know righteousnesse iudgement equitie and euery good path since they were written that we might haue certainty in that we are instructed in and beleeuing haue life eternall since we are sent to the Scriptures by Christ since they are able to make vs wise to saluation since they are profitable to make vs perfect to euery good worke since it is presumption to go aboue that which is written since the Prophets be our light in darknesse what better rule can we haue of our faith what can excuse any mans ignorance that knoweth this or what an obstinate wilfulnesse were it for me that knowing these testimonies of Scripture shall not beleeue them or why should I not thinke that the Church of England hath not the best reed or mete-wand to measure the truth of her doctrine by when she teacheth Juel Apol. part 2. cap. 9. diuis 1. That the Scripture comprehended in the canonicall bookes of the old and new Testament is the rule of faith so farre that whatsoeuer is not read therein or cannot be proued thereby is not to be accepted as any point of faith or needfull to be followed 4 Which doctrine cannot be shaken or ouerthrowne By proofes of Fathers if we esteeme the authoritie of the learned who do most plentifully giue witnesse and vnanswerable proofes for the same S. Basil who liued in the fourth centurie after Christ saith Let the holy Scriptures be arbitrators betweene vs Basil opist 80. ad Eustac medicum pag. 334. and whosoeuer hold opinions consonant to those heauenly oracles let the truth be adiudged on their side And Optatus disputing against a Donatist presseth him thus Contra Parmem lib. 5. pag 393. We are saith he to equire out some to be iudges betweene vs in these controuersies The Christians cannot because both sides cannot yeeld them and by parts taking the truth shall be hindered The Iudge must be had from without our selues If a Pagan he knowes not the mysteries of Christianitie if a Iew he is an enemie to Baptisme therefore vpon the earth no iudgement concerning this matter can bee found the Iudge must be had from heauen but to what end should we kocke at heauen when heere we haue one in the Gospell Heere we see Saint Basil appeales for iudgement to the Scriptures and so Optatus likewise to the Gospell no acknowledgement here of other arbitrement vpon earth What shall I speake of Tertullion who is most plaine for me Tertul. contra Hermog calling the Scriptures the rule of faith The golden-mouthed Chrysostome will not heere forsake me who termeth the Scriptures Chrysost hom 13. in 2. Cor. Hom. 3. de Laz. A most exquisite rule and exact squier and ballance to trie all things by And also in another place saith God hath left vs the Scriptures more firme then any miracle And vpon the Acts of the Apostles discourseth very fitly to this purpose Chrysost hom 33. in Act. A Gentile saith hee commeth and saith I would bee a Christian but I know not which side to cleaue vnto many dissensions are among you and I cannot tell which opinion to hold euery one saith I speake the truth and the Scriptures on both sides are pretended so that I know not whom to beleeue to this Chrysostome replieth Truly saith he this maketh much for vs for well might you be troubled if we should say we relie vpon reason but seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge And tel me now hast thou any wit or iudgement Note this for it is not the part of a man barely to receiue whatsoeuer he heareth but if thou marke the meaning thou mayest throughly know that which is good when thou buyest a garment though thou hast no skill in wearing yet thou sayest not I cannot buy it they deceiue me but thou doest all things that thou mayest learne to know it say not then I am no scholler and will be no iudge I can condemne no opinion for this is but a shift and a cauill and let vs not vse it for all these things are easie There is nothing can bee more cleere for this most sufficient rule of faith then that which is written by this ancient Author of the imperfect worke falsely fathered as some thinke vpon Saint Chrysostome whom because he is often alleaged by the learned of the Romane Church I will also alleage against them this Author expounding those of Saint Matthew Chrysost opus imperfect hom 49. Then those that are in Iurie let them flie vnto the mountaines explicateth them thus that is they that are Christians let them repaire vnto the Scriptures The mountaines are the writings of the Apostles and Prophets and wherefore doth he at that time command all Christians to repaire to the Scriptures because in that time heresie hath obtained the Curches there can be no proofe of true Christianity neither can there be other refuge for Christians which shall desire to know the truth of faith but the sacred Scriptures Before it was many wayes shewed which was
as the Church of Rome teacheth who being deuoted much to the virgine Marie prayed often vnto her to bee deliuered from this doubt Who being one day at Masse the Hoast before the saying of the Pater noster was gone out of his sight whereof as hee was in a great amazement the virgine Marie appeared vnto him holding her sonne Iesus betwixt her armes and said vnto him This is he whom I brought into this world this is he whom you haue consecrated this is he whom you haue held and touched with your hands and shewed to the people to be adored which you eate and drinke in the Sacrament behold here I giue you my Sonne with reuerence and deuotion to be receiued of you and so as shee presented him vnto him he changed at that instant againe into the forme of bread whom he receiued and so his doubt ceased Here you see courteous Reader strange miracles alledged by the Papists in confirmation of their doctrine one while the bread is vnseene then Christ and our Ladie and then againe the forme of bread another while a Mule forsaking his prouender to adore God in the Sacrament whether these be not such signes wonders and great prodigies as may seduce the elect if it were possible I leaue to the holy Ghost to informe you the truth saying Nolite eis credere beleeue them not And one more yet I will relate vnto your memorie which hath beene wrought of late yeares and may be esteemed for a notable lie Till Bred. 7. Col. sac c. 7. There was a certaine Caluinist that married a Catholike woman that is Papist that long endeuoured to induce her to heare a Caluinist Minister preach The wife after she had a long time contradicted him was at last constrained to goe by the rigorous speeches and threatnings of her husband yet did she first acquaint her ghostly father there with who aduised her to obey the commaundement of her husband and to goe onely once to the said Sermon yet with condition to goe first to Confession and to the Communion The woman hauing performed the aduise of her ghostly father strengthned with the Sacraments went to the Sermon and she was no sooner entred but the Preacher became as silent and mute as a fish yet said at last after a little pause Here is some bodie present that hath eaten of the bread of Papists which is the cause that I will now giue ouer preaching hoping to make recompence another time The husband who was present seeing the Preacher A pretie fiction to disgrace Caluinists by Gods permission to become silent and disabled to prosecute his matter for the presence of one that had receiued the holy Communion who being returned home enquired of his wife whether shee had not receiued the Communion that morning or not she without dissimulation answering yes her husband suddainly knew that this doctrine of the Caluinists was false and accursed in that being placed with the light of the Sacraments of the Catholike Church it withered so and came to nought whereupon presently he made a good fire burned all his bookes to pouder and ashes and became himselfe a child of the Catholike Church In which miracle first I obserue that the ghostly father of this woman gaue her leaue for obedience to her husband to go to the Church of Caluinists which how it can hang with the doctrine of Paule the fifths Breue who sheweth it vnlawfull for English Catholikes to goe to the Churches of Heretikes viz. of all Caluinists and Protestants that are so in his iudgement vnlesse it be said that the Church of Rome holds one doctrine of faith lawfull at one time that is not lawfull at another time I should be glad to be resolued But this I obserue to proceede from Gods prouidence that the inuentors of these and the like miracles for the confirmation of their doctrine in one point doth often in some circumstance or other shew such ignorance or falsehood that discouereth them either not to approue the matter they intend or else runneth into some other error lesse tolerable shewing them most plainely to be such signes and wonders as Christ giueth a Caueat of them Not to be beleeued Many other miracles I might here insert but that I will not be too tedious in such idle tales fitter to be told amongst children as fables than to any men of more ripe iudgement yet are they amongst the Clergie of Rome of such account that their Sermonists are stuffed with them as may be obserued in Iacobus de Voragine Iohannes Meff Bernard de Bust Philippus Dies and many the like and are held more profitable for the people than any other manner of doctrine Yet I obserue one thing by reading of their liues of Saints that many miracles which were authenticall for many hundred yeares past are now growne to be Apocryphall as may be seene by comparing the auncient liues of S. George S. Katherine the Queene and others with them as they are of late yeares corrected and written by Lipeloo following Baronius and other writers of the same kind 12 Now therefore to draw neere my conclusion My conclusion about miracles what fruit could I better gather vpon the due obseruation of Christs warning vnto the world Not to beleeue such miracles than that the Church of Rome cannot bee the true Church of God that either winketh or authoriseth infinite numbers in the same nature as these are of which I haue alreadie recorded out of her owne Writers for which cause I could not but abandon her Communion and flye to that Church which like a faithfull Spouse resteth contented with the former miracles where with Christs Church was begun and chiefely relying vpon the holy Scriptures and the auncient doctrine of the Primitiue Church Yet is not my opinion in this point of miracles so to bee vnderstood as that I doe thinke no true miracles at all shall euer be done in the declining age of Gods Church but I would haue it knowne that my iudgement is that none are to be beleeued which are pretended to be done in confirmation of new doctrines not taught in the Scriptures not knowne to the auncient Church because it is most euident that Christ hath forbidden all beleefe of them and therefore not to be esteemed of otherwise than as of illusions of Sathan wherewith to enchant soules and to make them beleeue lyes in stead of truth and verities Oh what a miserie is it to see how many simple sincere and ouer-credulous Christians are cousened with these deceits and illusions of the Diuell and the true markes of Antichrist Let me therfore entreat thee courteous reader to remember the predictions of these signes and wonders aboue mentioned forespoken of by Christ S. Paule and S. Iohn and not so fondly to be lead blind-folded to the eternall destruction of thy soule by too much credulitie Be not like the Scribes and Pharisies seeking after signes from heauen for the faith least you
their mindes Afterward the Councell of Basil released the decree of Constance to some as to the Bohemians and the Councell of Trent confirmed it againe Ses 21. c. 2. Whereby it is apparant that the moderne Church of Rome hath swarued in this point of faith from which it beleeued formerly and since it began to be the seat of Antichrist The most ancient Liturgies in their owne forme shew Cyril Cath. mystag 5. Liturg. Marci pag. 62. Thom. p. 3. q. 80. art 12 q. 3. Hom. 16. in nu 1 that the people receiued the wine as well as the bread And Caietane sayth This custome endured long in the Church and that they had ministring cuppes for the nonce to serue the people with wine which none will denie Origen sayth plainegly Christian people were accustomed to drinke the bloud And S. Cyprian How doe we make them fit for the cup of Martyrdome Epist. 2. if first we doe not admit them by the right of communication in the Church to drinke the cup of the Lord The same Author or another as ancient Serm. de coena Dom. in another place sayth The Law doth prohibit the eating of bloud the Gospell commaundeth that it be drunke That the Chalice also was vsed in S. Ambrose his time himselfe sheweth Apud Theod. 5. Hist 15. In 2. Malach. speaking to Theodosius With what boldnesse wilt thou partake with thy mouth the cup of precious bloud S. Hierome sayth in expresse tearmes The Priestes which make the Eucharist and distribute the bloud of the Lord to the people And Paschasius sayth Super cap. 15. Drinke ye all of this as well the ministers as the other beleeuers Apud Gratian. can Comperimus de consecrat dist 2. Gelasius sayth We finde that some receiuing onely the portion of the sacred bodie abstaine from the cup of sacred bloud Who doubtlesse because I know not by what superstition they are taught to be obliged either let them receiue the entire Sacraments or let them be expelled from the entire Sacraments because the duision of one and the same mysterie cannot be without grat sacriledge All which places doe most liuely expresse the faith and practise of the ancient Church to haue beene otherwise than it is now in the present Church 6 Is it not a lamentable thing to see Obserue well this Councell Ses 13. that the Councell of Constance confesseth That Iesus Christ instituted and administred the Sacrament vnder both kinds and that in the Primitiue Church this Sacrament was receiued by the faithfull vnder both kinds And yet against Christs institution and the practise of the Primitiue Church the same Councell most blasphemously complaineth That in some parts of the world some rashly presume that Christian people ought to receiue the Sacraments vnder both kinds and thus censures it to be presumption and rashnesse to follow Christ Of the Fathers of that Councell with the Pope himselfe I may well say Concilium inierunt vt caperent Iesum in sermone Exod. 7. But as the Serpent of Moses deuoured the Serpents of the Sorcerers so Christ will ouercome the malice and craft of such wicked counsellors It is a folly for our aduersaries to say That when Christ said Doe this in remembrance of me he spake onely to Priests for then it would follow that the lay people may be debarred of both kinds and it is as impertinently obiected that the Apostles were Priests therefore Christs Precept Drinke ye all of this belongs to Priests onely for then the Primitiue Church did amisse and S. Paule the Apostle also who deliuered the Supper to the lay people without amputation of either kind in such manner as he had receiued it of the Lord. My conclusion vpon the precedent obseruation Now therefore vpon due consideration of all the premisses finding the Church of Rome to adulterate the word of God to ouerthrow the nature of the Sacrament to goe against the doctrine of the Primitiue Church and to checke most impudently Christs owne institution cursing them that beleeue as Christ teacheth and doe as he commaundeth in drinking as well of the Cup as in eating the Bread of the Sacrament without diuision or amputation I see no ground of faith to warrant the doctrine of the Church of Rome in this case and therefore it is to be feared vnlesse God shew her the greater mercie for all her maledictions and curses to the terror of poore simple Christians shee her selfe will one day inconsolably tast of the bitter cup of Gods wrath and indignation which vpon the suddaine will be poured vpon her to her vtter ruine and destruction and shee that hath so much afflicted and tormented others will find it true that Horrendum est incidere in manus Dei viuentis It is a horrible thing to fall into the hands of the liuing God CHAP. XV. Containing an obseruation of the Pardons and Indulgences which the Peope annexeth to Crosses Graines and Meddals I Haue obserued in reading the liues of Saints a storie worth the noting of Iohn the Bishop of Hierusalem Metaph. in vita S. Epiph. Laurent Surius 12. Maeij who hauing with his honors changed also his minde being surprised with extreame couetousnesse he grew to heape vp great store of treasures beyond all reason or measure which Saint Epiphanius vnderstanding endeuoured to draw him to some liberalitie towards the poore but he who preferred his gold before all other workes of charitie cared not for the poore Epiphanius seeing this obtained of him a certaine summe more by force than by loue which he distributed amongst the poore with great ioy Few daies after the Bishop redemanded againe his money with great importunitie vnto whom Epiphanius gaue good wordes promising to repay him soone after but the Bishop was not contented but vsed him with some violence vttering iniurious speeches against him calling him impostor and cosener Epiphanius nothing troubled spit in his face wherewith instantly strucken blind he fell to the ground whereupon at length he acknowledged his fault crauing pardon Then Epiphanius shewed him into what a gulfe of couetousnesse hee was plunged putting his hand vpon his head restored him his right eye againe who praying him to restore him also his left eye the holy man refused it to the end he should be alwaies warned by that marke euer after to vse more modestie and more carefully to auoid that plague of couetousnesse In this example courteous Reader you haue a liuely representation of the Bishop of Rome his insatiable auarice now that hee is come to such temporall greatnesse in this world and consequently of the spirituall blindnesse wherewith God hath strooken him for the same not suffering him to see the light of truth but to runne head-long into diuers inextricable heresies as a iust punishment for such his greedy desires for the nouelties which are now broched in the Church of Rome were not knowne till this hateful sinne of auarice tooke
is in me as the Apostle prescribeth Hauing I say beene made partaker of this benefit onely through Gods working in my soule as I can doe no lesse in the dutie of gratitude than to manifest the same vnto you so must it be a part of my care not onely to acknowledge the same my selfe but to be an occasion that others may partake of the like blessing with me who liue blinded with the same vaile of errors and hereticall inuentions as I did till it pleased God to draw away that darke curtaine of implicite faith viz. that the Romane Church is the true Church of God from mine eyes and to giue me grace clearely to behold the explicite nouelties strongly and cunningly maintained therein which enforceth me now to make the confession of my faith saying no longer the Creede of Rome made by the Pope and recorded in the Councell of Trent but with his Maiestie Praemonit fol 35. I am such a Catholike Christian as beleeueth the three Creedes that of the Apostles that of the Councell of Nice and that of Athanasius c. I also acknowledge for Orthodox all those other formes of Creedes that either were deuised by Councels or particular Fathers against such particular Heresies as most raigned in their times I reuerence and admit the foure first generall Councels as Catholike and Orthodox c. I also concerning the Fathers hold as his Maiestie doth the Scriptures also I beleeue as for the Apocripha I hold them in the same account that the Ancients did c. And so of the other points of doctrine according to the most iudicious profession which his Highnesse in the Church of England maketh doe I beleeue 4 Here at I know gentle Reader thou maiest much maruaile God the cause of my conuersion that I who was borne of such parents as professed the Romane faith and lost much of their temporall estate diuers yeares together for the same who haue beene trained vp therein from my youth who haue practised the function of my Priesthood these nine yeares according to the fashion of that Church who haue beene readie and prompt in ministring their Sacraments in preaching their Doctrine in offering their Sacrifices who dedicated my life and labors most willingly for the aduancement of that faith who am allied to diuers of the better sort of England professing that religion who was befriended of many and to my knowledge hated of none should quit alliance with that Church and take acquaintance with this of England where I haue scarce any acquaintance at all What should cause such a change I answer thee gentle Reader that my desire is thou shouldest be rightly informed assured thereof then say with me as I say most sincerely with inexplicable ioy to mine own soule This is a change of the right hand of the highest Psal 76. vers 11. And for this cause doe I here present vnto you the obseruations both of doctrine manners which haue caused this my vnexpected change and heauenly metamorphosis not engendred by anie wauering disposition or inordinate passion too often seene in trouble some times but begun and effected with mature and ripe deliberation reason and knowledge most orderly drawing the chariot of my will and affections vnto the loue of truth and dislike of falsehood and therefore a worke as I hope wrought by the onely strong hand of God long inuiting and leading my soule hereunto and often displaying the bright beames of his extraordinarie grace most efficaciously enforcing me thereunto after many great conflicts and combats within my selfe in which conuersion of mine though some reioyce yet others out of rash iudgement and indiscreet passion and their implacable hatred to the Church of England ioyned with extreame ignorance and that by the deceitfull ground of their implicite faith and beliefe of whatsoeuer the Church of Rome teacheth not considering the defection and Apostasie of faith foretold by our Sauiour himselfe in the Scriptures vnder the parable of cockle and tares Matth. 13. vers 25. of heresies and nouelties ouersowed by the enemie man after the sowing of the good seed when all were asleepe doe labour by all meanes to obscure and endarken with vntrue reports and most vnconscionable calumniations some giuing oute that I was euer of a presumptuous spirit but they are such as haue against all conscience and good nature most vnnaturally wronged mee as diuers of the best Papists haue heretofore iudged and can yet witnesse Others that I am bereaued of my right wits and assuredly distracted in minde but they I presume are such as either know me not or else such as thinke there can be no greater madnes than to forsake the Church of Rome out of a misconceited persuasion they haue that truth is on their side whereof they haue such a preiudicate opinion without knowledge that they will not sticke to say that should they abandon the Romane faith they would sooner become Turkes than Protestants Others that I am drawne either by the desire of worldly libertie and preferments or by some carnall allurements to performe the will and desires of the flesh against all which vnchristian suggestions although I could in respect of my selfe with the buckler and safegard of patience and silence possesse mine owne soule in quietnesse and comfort knowing that the greatest temporall happinesse of a Christian is the testimonie of a good conscience yet notwithstanding for that my conscience giueth euidence that by them Gods singular mercie and prouidence most clearely shining in my conuersion should be eclipsed and his glorie most iniuriously wronged and many ouer-credulous spirits too too much abused I can doe no lesse in my thankfull dutie for so singular a receiued benefit than to illustrate the same to the eyes of the world that all seeing it Gods holy name may be glorified herein and others that walke awry be inuited and edified by my example which I cannot better performe then by giuing publike testimonie to the world in writing of the true occasions meanes and motiues of my conuersion as by these my doctrinall and morall obseruations I trust through Gods grace I shall performe 5 The truth is and I cannot denie it The difficulties of my conuersion that this my change and conuersion from the faith of Rome to the faith of England was euen beset with manifold difficulties oppositions barres and obstacles long hindering delaying this worke which consisting of the inward act of resolution in the soule strengthened by Gods especiall grace with comfort Tho. Aq. 12. q. Cxiij art 7. at length was performed in an instant For first it is wel knowne I was armed against it by my continuall education and example of my parents in the doctrine and practise of the Romane faith which I was persuaded to haue been Catholike Education one let euen from my first yeares of vnderstanding for common experience sheweth that of the Poet to be most true Quo semel est
CHAP. IIII. Containing the second fundamentall obseruation of the supernaturall and reuealed knowledge which is necessarie to saluation AS the first worke whereby Almightie God manifested the greatnesse of his power when hee layed the foundation of the world was the light Genes 1. vers 3. which being dispersdd and confused hee afterwards placed in the globe of the Sunne by which the whole world receiueth comfort and life Euen so in the creation of man who is a liuely mirror and glasse of that greater world A supernatural knowledge necessarie he hath placed in light of vnderstanding in the firmament of his soule to direct him in the way of Gods true seruice and to bring him vnto the promised land of eternall happinesse yet not so that without dependance on him the light of our naturall vnderstanding hath sufficient knowledge thereof or can attaine thereunto of it owne naturall power without Gods especiall illumination for that as all Diuines hold to procure the saluation of our soules it is most behoofefull and necessarie that besides all naturall knowledge and Philosophicall disciplines got by the onely bare discourse of naturall reason our reasonable soules haue a supernaturall knowledge reuealed from God transcending the reach and capacitie of reason which indeed is called the Science of Saints Sap. 10. vers 10. 2 This is excellently well taught and proued by the great Schooleman of the Romane Church The proposition proued who sayth thus It is said in the second to Timothie the third chapter Euerie Scripture inspired from God Tho. Aqu. part 1. q. 1. art 1. sed contra is profitable to teach to dispute to reprehend to instruct to righteousnesse but the Scripture inspired from God belongeth not vnto Philosophicall disciplines which are inuented by the reason of man therefore it is profitable besides Philosophicall disciplines that there be another knowledge inspired from God In which wordes it is here to bee noted that this Doctor taketh the word profitable for necessarie which acception of his is repugnant to those Romanists that abuse the meaning of Saint Paule who onely will haue it serue to shew the profit of the Scriptures but not the necessitie of them and so exclude the Scriptures from being the most infallible certaine and sufficient rule of saluation therefore this Schoolemans sence and meaning here is verie remarkable by the word profitable signifying the necessitie of a reuealed knowledge 3 This he declareth much more plainely in the bodie of the same question answering the maine proposition An absolute necessitie of reuealed knowledge and saying That it was necessarie for mans saluation that there should be a certaine knowledge according to Gods reuelation besides Philosophicall disciplines which are found out by reason of man first because man is ordained by God as to a certaine end which surpasseth the comprehension of reason according to that of Esay the 64. The eye hath not seene O God Esay 64. without thee the things which thou hast prepared for those that loue thee and it is behoofefull that men haue foreknowledge of this end who must order their intentions and actions to an end Hence it was necessarie for mans saluation that certaine things which exceede humane reason should be made knowne vnto him by Gods reuelation Behold here most cleerely an absolute necessitie of a supernaturall reuealed knowledge for the vnderstanding of such things as surmount the capacitie of our naturall vnderstanding 4 His words following doe also import a conuenient necessitie also of such knowledge euen for those things belonging to saluation which wee know by naturall reason A conuenient necessitie of reuealed knowledge His words are these For those things also belonging to God which may be searched into by humane reason it was necessarie man should be instructed by Gods reuelation because the truth of God searched into by reason can be deriued vnto man but by a few and of a long time and with the admixtion of many errors vpon the knowledge notwithstanding of which truth the whole saluation of man dependeth which is in God Therefore that saluation might come vnto men the more conueniently and the more certainely it was necessarie that they should be instructed of diuine things by diuine reuelation it was necessarie therefore that besides Philosophicall disciplines which are found out by reason a sacred knowledge should be had by reuelation Whence it appeareth that a reuealed knowledge is required for a twofold necessitie the one absolute the other ad bene esse for the greater conueniencie and for the better auoidance of error and all to attaine happily the end for which we are created 5 Whereby wee may gather the great excellencie and dignitie of this knowledge aboue all others The excellencie of this knowledge the same Doctor in the next question saying That Augustine sayth in the foureteenth of the Trinitie Tho. Aqu. art 2. sed contra Li. 14. ca. 1. in med to 3. Vnto this Science is that alone attributed wherewith the most holesome faith is engendred nourished defended and strengthened But this belongeth vnto no Science but to the sacred knowlege therefore this holy doctrine is a science Ibid. in corpor And further he sheweth the author of it saying That as the Musitian beleeueth the principles deliuered him by the Arithmetician so the student of sacred doctrine beleeueth the principles delinered vnto him from God Hence the same Doctor saythi in the question following That the holy Scripture speaketh thereof as of one Science for it is said in the tenth of Wisedome he gaue him the knowledge of Saints whereby it is euidently cleere that all the sacred and reuealed doctrine and all the knowledge of faith must come from God Genes 28. vers 12. and be reuealed vnto vs mortall wights liuing in this worldly Pilgrimage for our true comforts and not to bee obtained by our selues euen as to Iacob in his fleepe the mysticall ladder reaching from heauen to earth with God leaning vpon the toppe and the Angels ascending and descending was from God reuealed vnto him when his waking eies could not behold it of whom those words of Wisedome He gaue him the wisedome of Saints Bonauent comment in Sap. cap. 10. are litterally spoken as the Franciscans seraphicall Doctor commenteth vpon that place and therefore may well be called the science and learning of Saints and not of men 6 From the due obseruation of which doctrine I considered the great vanitie and vnhappinesse of those Collections vpon the precedent doctrine that puffed vp with the pride of humane sciences neglect the studie of this principall science of God and his Saints vnto which all the rest are but as handmaids to beare vp her traine Humane sciences vaine Hence I resolued with the assistance of Gods grace to employ all the labours of my studies chiefely in attaining to the perfect knowledge of this science Secondly Knowledge necessarie in Priests I
the true Church of Christ and which was Gentilisme but now it is no way knowne vnto those which desire to know which is the true Church but onely by Scriptures wherefore because all these things which belongs so properly to Christ in truth heresies haue the same also in schisme Churches likewise holy Scriptures likewise Bishops likewise and other orders of Clerkes Baptisme likewise the Eucharist and all the rest lastly Christ himselfe One therefore that desireth to know which is the true Church whence shall he know it in the confusion of such likenesse but only by the Scriptures Note this likewise heretofore they were knowne by miracles who were true Christians who false How false Christians either could not do miracles as true Christians did or else they could not do such as true Christians did But now the working of miracles is altogether taken away and it is more found that false miracles are wrought by those who are false Christians as Peter according to Clement expouÌ„deth also power is to be also giuen of doing ful miracles vnto Antichrist Likewise heretofore the Church of Christ was vnderstood by their maners when the conuersation of al or most Christians was holy which was not among the wicked But now either such or worse Christians are become then Heretikes or Gentiles And moreouer greater continencie is found amongst those who liue in scisme then among Christians He therfore that will know which is the true Church of Christ whence shall he know it but only the Scriptures Note this The Lord therefore knowing that such a confusion of things should come in the last dayes he therefore commandeth that Christians who are in the Christianitie being desirous to obtaine firmenesse of the true faith should flie vnto nothing but vnto the Scriptures Note againe For otherwise if they haue regard to other things they shall be scandalized and shall perish not vnderstanding which is the true Church and by this they shall fall into the abomination of desolation which shall stand in the holy places of the Church Whereby it appeareth that the only means to find out the true Church is the canonicall Scriptures especially in these latter times to which we are now arriued 5 To our purpose also Gregorie Nissen calleth the Scriptures Other fathers Orat. de eis qui adeunt Hierosolimam A straight and inflexible rule I obserue also Saint Augustine to ioyne with the former who saith The Scripture pitcheth downe the rule of our faith De bono vid. cap. 1. And againe hee saith This controuersie depending betweene vs requireth a Iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle De nupt cencup ad Vater lib. 2. cap. 33. Epist 112. ad Paulin. In another place If a matter be grounded on the cleere authoritie of the holy Scripture such I meane as the Church calleth canonicall it is to be beleeued without all doubt but as for other witnesses and testimonies vpon whose credit any thing may be vrged vnto vs to belieue it it is lawful for thee either to credit or not to credit them according as thou shalt perceiue them of waight to deserue or not to deserue credit He saith besides De doctrin Christiau lib 2. cap 9. Ibid. cap. 42. All points which concerne faith and good life are found in those things which are plainly set downe in Scripture And againe in another place Whatsoeuer it be that a man learnes out of the Scripture if it be hurtfull there it is condemned if it bee profitable there it is found Tract 3. in 1. epist Ioh. Contra lit Petilian Dâ—â—at lib. 3 cap. 6 de vnit Eccles cap. 11. Againe hee saith The Church is our mother her breasts are the two Testaments of the Scripture whence she giueth her children milke Againe further If we or an Angell from heauen declare vnto you either concerning Christ or his Church any other matter or any thing belonging to our faith or life but what you haue receiued in the Legal and Euangelicall Scriptures let him be accursed The same famous Doctor likewise reuoketh from miracles to Scriptures De vnit Eccles cap. 16. saying Say not these things are so because such a one did such and such marualles but let them proue their Church by the canonicall bookes of Scripture and by nothing else These are the demonstrations of our cause these are our foundations these are our grounds whereupon we build And againe Our faith shal reele totter if the authoritie of the Scriptures stand not fast By all which according to this famous Doctor who is termed malleus haereticorum the hammer of heretikes you see this rule of faith most cleerely approued and iustified 6 Neither doe other auncient Writers swarue from the same doctrine Other fathers De error prophan relig p. 61. for Iulius Firminus sayth Let the venerable mysteries of the Prophets be opened let the credit of the holy Oracles stand by vs. Origen further sayth Hom. 1. in Ierem We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Cyrill the Bishop of Hierusalem sayth Concerning the holy and heauenly mysteries of faith Catech. 4. pag. 15. we must not deliuer any thing though neuer so small Note this without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also beleeue the demonstration thereof from the Scripture for the securitie of our faith ariseth from the demonstration of the holy Scripture The Emperour Constantine in his speech to the Bishops of the Nicene Councell hath this memorable saying Theod Hist li. 1. c. 7. pag. 284. We haue the teaching of the holy Ghost written for the Enangelicall and Apostolike bookes and the Decrees of the old Prophets doe euidently teach vs the things that are needfull to be knowne concerning God Therefore laying aside all contention let vs out of the dinine inspired Scripture take the rersolution of those things we secke for Neither will I let my penne paste another notable saying of Saint Augustine which is diligently to bee noted saying In Io. tract 21. Some may obiect we doe rashly in discussing and searching out the wordes of God but way are they vttered if they may not be knowne Why haue they sounded if they may not be heard and why are they heard but that we should vnderstand them Thus the Ancient resolued me in the securitie of this rule 7 And not onely these Proofes of late Writers but also the moderne Writers of the Church of Rome forgetting themselues as it seemeth in their writings euen against their owne grounds about the rule of faith haue giuen me no lesse euidence for this most straight and sufficient rule of the sacred letters and Canonical bookes than the former For first their great
learned Doctor whom they call the Angelicall Doctor sayth Tho. Aqu. lec in 1. Tim. 6. The doctrine of the Apostles and Prophets is called Canonicall because it is as it were the rule of our vnderstanding 1. q. 1. ar 4. And againe our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the Canonicall bookes 1. q. 1. ar 8. and not vpon reuelation if any such haue beene made to other Doctors And also in another place hee sheweth how all iudgement of truth is to be referred to the Scriptures saying In arguing it properly vseth viz. the said reuealed knowledge Tho. 1 q. part 1. q. 1. ar 8. ad 2. whereof he speaketh of necessitie the authorities of Canonicall Scripture but the authorities of other Doctors of the Church as it were arguing out of her owne but probably For our faith doth relie vpon the reuelation made to the Apostles and Prophets who wrote the Canonicall bookes nd not vpon any reuelation made to other Doctors Therefore Augustine sayth in his Epistle to Hierome Epi. 19. Paulo post princip to 2. I haue learned to giue this honor to the onely bookes of Scriptures which are called Canonicall as to beleeue most firmely that not one author of them hath erred in writing but others I reade so that with what soeuer holinesse and learning they are endued as not therefore to thinke any thing a truth because they haue held or written so And in another place Faith doth cleaue vnto all the articles of faith for one medium to wit for the first truth proposed vnto vs in Scriptures according to the doctrine of the Church vnderstanding rightly and therefore hee that swarueth from this meane doth totally want faith Antoninus the Archbishop of Florence writeth expressely Sum. part 3. tit 18. c. 3. ff 3. That God hath spoken but once and that in the holy Scripture and so plentifully to meete with all temptations and all cases that may fall out and all good workes that as Gregorie in the two and twentieth booke of his Morals expounds it he needes no more speake vnto vs concerning any necessarie matter seeing all things are found in the Scripture Gerson a great man in the Councell of Constance sayth De com sub vtraque specie The Scripture is the rule of our faith which being well vnderstood no authoritie of men is to be admitted against it Durandus sayth That generally in the things that touch our faith wee must speake to that which the Scripture deliuereth Praef. in sent least any man fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet the knoweth nothing as he ought to know for the manner of our knowledge must be not to exceede the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinall sayth 1. Sent. q. 1. ar 3. The verities themselues of the sacted Canon be the principles of Diuinitie because the finall resolution of Theologicall discourse is made into them and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius sayth Locor l. 3. c. 29. pag. 290. The Scripture is the infallible rule of truth yea the measure and iudge of the truth Peresius the Diuinitie Reader at Barcelona in Spaine sayth The authoritie of no Saint is of infallible truth Iac. Per. de ratio con li. 2. c. 19. for Saint Augustine giues that honor onely to the sacred Scriptures Whereupon I frame this reason That onely is the infallible rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the infallible rule 8 Bellarmine also writeth thus Other late Writers De verbo Dei li. 1. cap. 2. The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing more certaine nothing better knowne than the sacred Scripture contained in the writings of the Prophets and Apostles wherefore the sacred Scripture is the rule of faith most certaine and most safe and God hath taught vs by corporall letters which wee might see and reade what he would haue vs beleeue concerning him Whence I gather that if the Swenckfeldians are to bee drawne to the written Text then ought those of the Church of Rome also be recalled to the same rule from their vncertaine traditions from the Popes sole definitiue sentence and from their Councels not teaching by Scriptures If nothing be more knowne nothing more certaine as the Cardinall confesseth than the Scriptures why doe they reiect them from being the rule as not sufficient to preserue from error not knowne ynough The same Cardinall sayth in another place De not eccles c. 2. ff respond Simpliciter The Scripture is better knowne than the Church in some case as namely where it is receiued and speaketh plainly and the question is of the Church Willauincentius confesseth The Scriptures and they alone are able to teach vs to saluation De ratio stud Theol. li. 1. c. 31. pag. 21. as the Apostle in the third chapter of his second Epistle to Timothie affirmeth saying All Scripture is inspired of God in which words the Apostle comprehendeth all things that are needfull to the saluation of man Comment in 2. Tim c 3 in vers 15 16. Espenceus writeth That if any thing be needfull either to be knowne or done the Scriptures teach the truth reproue the false reclaime from euill persuade to good neither yet doe they make a man good in some sort but perfect yea they can teach a man to saluation and make him learned sufficiently Panormitane writeth thus One faithfull man Part 1. de elect polest ca. significa though priuate is more to be beleeued than the Pope or a whole Councell if he haue better reason on his side and authoritie of the Old and New Testament And Gerson more sully De exemp doct part 1. considera 5. The examination and triall of doctrine concerning faith belongeth not onely to the Pope and Councell but to euery one also that is sufficiently seene in the holy Scripture because euery one is a fit iudge of that he knoweth And againe some lay-man not authorised may be so excellently learned in the Scripture that his assertion shall be more to be credited than the Popes definitiue sentence for the Gospell is more to be credited than the Pope Therefore if such a lay man though he be priuate teach a truth contained in the Gospell and the Pope either know it not or will not know it yet it is euident that his iudgement is to be preferred Costerus Cesterus sayth That such verities concerning our faith as are absolutely necessarie to be knowne and beleeued of all men are plainely taught in the Scriptures themselues Doctor Saunders sayth Rock pag. 193. Wee
Christ he seeketh that righteousnesse which is of God Thus much S. Basil whose doctrine agreeth most plainly with the doctrine of England in this point 4. I finde also S. Chrysostome to bee most cleare for the same doctrine of iustification by faith only saying vpon those wordes Other Fathers Chrysost Coment in Epist ad Rom. cap. 3. Gloriation is excluded by what law c. In this place he sheweth the power of God not only for keeping him but for iustifying him and for leading him vnto glorie standing in no neede of workes but requiring only faith Hom. de Fide Lege And in an other place No man without faith hath had life for the Theefe beleeued and was iustified by the most mercifull God here say not vnto me that time was wanting that hee might liue iustly and doe honest workes neither will I striue about this but only this one thing will I affirme that faith alone of it selfe saued him Againe also in an other place Hom. 3. in Epist ad Tit. hee saith If thou beleeuest why doest thou inferre other thinges as if faith alone sufficeth not to iustifie a man Hom. 7. Rom. 3. He saith further But what is the law of faith euen to be saued by grace Here the Apostle sheweth the goodnesse of God who not only saueth vs but also iustifieth and glorifieth vs vsing no workes hereunto but requiring faith only Againe Hesichius saith that God hauing commiseration of mankind when he saw it weakned to performe the workes of the law Hesich commeÌ„t sup Leuit. l. 1. c. 2 he would not haue man to be saued by workes but by grace but grace through mercie is apprehended by faith alone not by workes Theophilact vpon these wordes of Saint Paul Because by the law no man shall be iustified before God Theophil Commenâ—â—n cap. 3. ad Galath saith That hee sheweth that by the law all men are made execrable and subiect to malediction and that blessings are heaped vp by faith now hee clearly sheweth that faith it selfe or alone hath power to iustifie And againe saith elsewhere Theophilact 2. ad Thes 2. For faith alone he is to giue eternall good thinges Thus it appeareth how the doctrine of iustification by faith only was taught by the ancient Greeke Fathers 5. Proofes of Latine Fathers Now if we examine the Latin Fathers wee shall finde them as plaine and copious in this point as the other for Hilarie speaking of the Scribes saith Hilar. in Ma. h. Can. 8. It moueth the Scribes that sinne should be remitted by man for they only beheld man in Christ Iesus and that to be remitted by him which the law could not loosE For faith alone iustifieth The same teacheth Saint Ambrose vpon the wordes of Saint Paul Being iustified freely by his grace saith Ambros sup Paul ad Rom. 3 They are iustified freely because working nothing nor yeelding requital they are iustified by faith alone through the gift of God And againe vpon these wordes sup Rom. 4. Beleeuing in him that iustifieth the wicked HIs wordes are these He saith this because if by the workes of the law vnto the wicked beleeuer his faith is reputed to righteousnesse as to Abraham how therefore doe the Iewes thinke themselues to be iushfied by the iustification of Abraham since they see Abraham not by the workes of the law but by faith alone to be iustified therefore the law is not needfull when the wicked is iustified by faith alone with God And in an other place This is appointed by God that hee who beleeueth in Christ shall bee saued without workes De vocat Gent. Cap. 9. ad Rom. by faith alone and againe faith alone is appointed to saluation Primafins likewise sometimes an Auditor to S Augustine speaketh often of iustification by faith alone Sup illud ad Rom. 4. saying He iustifieth the wicked by faith alone not by the works which he had not And againe he saith Ad Rom. 5. Abraham before circumcision is iustified by credulitie aone And in an other place Thou liuest like a Gentill Ad Galath 2. not like a Iew. Thou knowest that hou hast had life through grace not by works but by faith alone Ad Galath 5. And againe Abraham beleeued God and it was reputed to him for righteousnesse so vnto you faith alone sufficieth to righteousnesse Which Author hath many other places to the same purpose Haymo sup Paul ad Gal. 3. Haymo who liued in the time of Ludouicus Pius the sonne of Charles the great saith The law was not fulfilled by faith but by worke but the Gospell is fulfilled more by faith then by workes because faith alone sauethl Sup. Paul ad Heb. 11. Againe in an other place saying If the Harlot that is an Infidell and an Idolatresse is saued by faith alone much more shall they be saued who haue not fallen into more grieuous crimes In Euâ—ng de Circumcil Christi Abacuc 2. Aug. l. 1. contra duas Epist Pelag cap. 21. So likewise elsewhere They shall be faued only by faith alone as it is written but the iust liueth by faith Saint Augustine also himselfe seemeth most plaine for this opinion saying Of what vertue soeuer thou shalt preach the Ancient iust men to haue been of nothing hath made them safe but faith And againe If any man after beleeuing shall forth-with depart out of this life L. 83. quaest q. 76 iustification of faith abideth with him without any precedent good workes because he hath not attained thereunto by merit but by grace 6. Which doctrine of these so Ancient Fathers Later writers euen the learnedst of the moderne Writers of the Church of Rome do approue and ioyntly allow of in their writings Thomas Aquinas their Angelicall Doctor writeth thus Rom. 3. Lect. 4. Gal. 3. Lect 4. Workes be not the cause why a man is iust before God but rather they are the execution and manifestation of his iustice for no man is iustified by works but by the habit of Faith infused yea iustification is done by faith onely Bonauent 4. d. 15. q. 1. nu 10. And Bonauenture the Franciscanes Seraphicall Doctor writeth thus For so much as man was not able to satisfie for so great offence therefore God gaue him a Mediatour who should satisfie for it whence it comes to passe that by only faith in his Passion all the fault is remitted and without the faith of him no man is iustified Saint Bernard also is most perspicuous in the deliuerie of the same doctrine saying Cant. ser 22. Whosoeuer is compunct for his sinnes hungreth and thirsteth after righteousnesse let him beleeue in thee that iustifiest a sinner and being iustified by faith onely hee shall haue peace from thee So that now it is apparant that the doctrine of iustification by faith onely taught in the Church of England is made good by the marke of
many others which I haue before in the ninth Chapter shewed not to be ancient and consequently hereticall because they are new and aftercome into the Church 7 Againe The corrupt and rotten fruits of Romish doctrine when I considered further the second way to iudge of false prophets by the Church of Rome as Stapleton teacheth by the proper fruits of their doctrine I found also by this way the fruits of Romane teachers to be most corrupt and rotten issuing forth of their doctrine for what proceedeth from their dogmaticall teaching the lawfulnesse of the Stewes tolleration but too vnrefrained a licence and liberty of sinning to all that are loosely affected What greater incentiue to sin can there be for lasciuious persons then assurance of place and persons where conueniencie and consent may assuredly bee expected Or what greater occasion to yong persons prodigally to spend their temporall substance and ruine their soules then grant of such open passage to si◠What can more encourage poore minds to be dishonest then permission to get themselues liuings by dishonestie As also what can more demonstrate the Popes couetousnes and insatiable auarice then the permission of such offenders paying yearely tribute vnto him for the free exercise of all filthie abominations Againe what proceedeth from the prohibition of Priests marriage but infinite and almost innumerable sinnes against nature as bestialitie Sodomie vnnaturall euacuations Incest adulterie fornication sacriledges and a thousand other abominations which abound in the present Church of Rome whilest that lawfull wedlocke and honorable bed which Saint Paul calleth vndefiled may not be permitted nor commended without imputation of incontinencie sacrilege and filthy pollution which is truely the doctrine of Diuells as Saint Paul termeth it I omit to speake how many virgins haue beene defloured how many matrons dishonoured how many monastcries peruerted how many good husbands wronged how many widdowes abused how many wilfull abortments how many slaughters of children and other foule abominations committed by vnmarried Priests therefore though chastitie and single life are both highly commendable and profitable to him that hath the gift to liue so yet the restraint thereof hath more disgraced the Church of God then almost any one point whatsoeuer making euen sacred things to appeare to the world deformed and full of such blemishes as wil neuer be taken away I haue obserued further also that the doctrine of pardons for the release of temporall paines due to finnes either in this life or in Purgatory annexed vnto graines meddals crosses rings and the like paltry things which is a doctrine most currant in the Church of Rome doth serue for the root offpring of much couetousnes and auarice of much losse of time vnprofitably of simony in selling Masses which are counted sacred things for money of neglecting to pray for the liuing while so many dirges masses funerals trentals and Aniuersaries are said for the dead without fruit or profit nay how farre did Pope Gregorie Lipeloo in vita Greg. Mag. stiled the Great proceed in the vanitie of this doctrine whilest he praied not for deceased Christians only but for a damned Pagan who as it is fabulously writtē in his life and hath passed currant these many hundred years deliuered the soule of Traian the Emperour out of hell fire by his praiers which hath hitherto beene obtruded vnto the Christian world for an especial fauor shewed by God vnto that Pope which shall neuer be shewed vnto any other Be not these goodly illusions of the world most abominable abuses of religion growne vp in the Church of Rome enameled with zealous and charitable pretences whilest such tales must set forth this Popes worth and be beleeued and the holy Scriptures teaching no remission after this life must not be of any credit at all I haue noted many euil branches to rise out also frō another root of their doctrine which cōfisteth in teaching men to pray to Saints how much Gods glory thereby is takē from him is apparent to any man of experience trauel who hath seen obserued how much the outward solemnities of Saints daies do excell the solemnities of Sundaies which are the feasts of the Son of God that hath obserued many more Churches dedicated to thē then to God himself that hath noted the ordinary common praier of lay-men to be called our Ladies office whilest they haue none at all made in honor of the holy Trinity or of the Father or the Son only a short one they haue in honor of the holy ghost another of the crosse yet not free from superstition idolatry whilst they pray Officium sanctae crucis ad Mat. By the signe of the cresse to be deliuered from their enemies whilest they attribute the victory Christ got vpon the crosse to the crosse it self saying O victory of the crosse and admirable signe cause vs to hold our triumph in the heauenly court Againe Antipho By a tree we were made bond-mē by the holy crosse we are set free The fruit of the tree seduced vs the Sonne of God redeemed vs. And againe O blessed crosse c. sweet wood sweet nailes c. Antipho ad noc Againe O venerable crosse which hast brought saluation to wretches by what praise shall I extoll thee for that thou hast prepared vnto vs thy heauenly life Againe speaking to Christ By thy holy crosse thou hast redeemed the world c. Al which in my iudgement seemed very derogatory to Gods glory as tēding to a diuine worship of the creature for the Son of God And thus in their excessiue deuotions to Saints and creatures they haue little feeling or vnderstanding of the true loue and deuotion they should feele and shew to their Creator 8 When moreouer I consider how the Church of Rome freeth the Clergie from true obedience to temporall Princes Other instāces of the corrupt fruits of Romish doctrine by their immunity it pretēdeth they enioy euen by Gods law and great priuiledges freeing frō ciuil courts gouernment I find here an open gap made to al busie heads tumultuous spirits to say thinke do what they list against the sacred authority of Kings and Princes confirmed by God himselfe But withal when I adde the doctrine now so much taught in the Church of Rome by her false prophets viz. that the Pope hath power and ecclesiasticall authoritie from God for the good of the Church to depose Emperours Kings and Princes from their regal dignities kingdomes in the execution whereof the Pope himselfe as the head of Christianity wil be the chiefe iudge commander in his owne cause I find al the wals defences of security for Kings shaken to the ground and doores let open to the wicked intentions designmēts of factious spirits to plot against Kings and to subuert kingdomes with liberty of conscience free from all scruple or remorse Hence and from no other spring ariseth so much contempt in the
for whereas before it is cited that he made Pope Sergius the ordainer of t is triple fraction Desancto Greg. Pap. ser 4. yet saith he in another place speaking of Greg. the great He ordained also that in the masse three parts should be made of the body of Christ to signifie that the mysticall body that is the faithful of Christ are diuided into 3. parts for that part which is put in the chalice hidden and put in the wine signifies that part which is in heauen which is hidden from all euills and is made drunk with the plenty of Gods house the other 2. parts signifie the 2. parts of the faithfull which areyet exposed to tribulations the one which in the world is exposed to much trouble the other which is in purgatory subiect to great tormēt Out of which Author by the way I obserue the great alteration made in the masse who saith that whereas the masse was first said confusedly he viz. Greg. adorned it beautifully appointed in to be sung in a threefold language to wit in the greeke as Kyrie-eleison in the hebrew as Amen and Alleluia in the latin as the rest By all which premises if I should adde herevnto the various meanings of the Priests turning one while his backe to the people another while his face Jbidem one while reading aloude as if he were chiding in an vnknowne tong otherwhile in silence as if he were asleep one while turning a half circle other while turning round the whole as if he were dancing Salingers round one while reading at the middle of the Altare then on the right end after hopping to the left like a nimble stage-plaier as I and others somtimes obserued in a quicke footed Iesuit not without smiling at such his antike gestures he did them with so ill a grace If I should adde all these the reading of thē would be too tedious yet by the former related the reader may iudge of the rest the true meaning whereof may be forged out of any priuate mans braine as he pleaseth as it appeares by the distracted senses of these already cited out of diuers Authors truely there is no man of a pious affectiō but may frame far more reuerēd ceremonies than any of these euen almost out of euery ordinary action How the Papists doe vse much to establish the doctrine of the Masse by the allegations of bastard fathers as for the antiquitie of the masses ceremonies most of them are but nouel in respect of the ancient and primitiue times of Gods church neither instituted by Christ or by any of the Apostles many of them ordained in imitation of the Roman heathenish ceremonies practised about the idolatrous worship of their false gods 7 It is strange notwithstanding very obseruable to note the frequent practise of Romish teachers in the citations of bastard Authors when by the ancient Fathers they go about to establish this doctrine of the masse in the mindes of those that are either too simple or ouer-credulous who are easie to be deceiued either by the good opinion they conceiue of them or by the long acquaintance familiar conuersation they haue long maintained but all is not gold that glisters the wolfe wil deceiue by he sheeps skin weeping Crocadils wil bite to death and sweet notes of singing Syrens drowne their hearers Euen so fares it spiritually with poore Romish Catholikes as they call thēselues when they lend their eares to the pretended antiquity the Priests will alleadge for their doctrine which especially is apparent in their proofs for the sacrifice of the masse Pag. 10. For M. Tho. Harding in his answer to M. Iewels challenge Pag. 320. as also M. Tho. Heskins in his Parliamēt do alleage Abdias bishop of Babilon who liued Ann. Dom. 44. vnder whose name there is a Book intituled The Stories of the Apostles which is iudged by Sixtus Senensis for a treatise fained vnder his name by cardinall Baro. is vtterly reiected yet M. Heskins saith For thy better confirmation gentle Reader I shal adde the testimony of Abdias Bish of Babylon Pag. 43. and a Disciple of the Apostles who writeth thus of the masse death of S. Mathew And when all had said Amen when all the Church had receiued the Masse To. 1. pag. 326. pag. 394. Abdias hist Apostol lib. 7. and the mysteries that were celebrated hee stayed himselfe that by the Altar where the body of Christ was by him consecrated there should his martirdome be solemnized These plaine words deuised and fathered vpon Abdias may iustly giue cause for men deceiued to looke about them what they beleeue not easily to beleeue all that either master Harding or master Heskins or others doe alleadge out of Antiquitie for many such counterfeit Writers are often all eadged because no better can bee found for the proofe of their false doctrine I finde likewise that Iodocus Coccius to establish the Masse citeth Clement a Bishoppe of Rome who liued in the yeare 80. as Author of the eight Bookes of Apostolicall Institutions To. 2. pag. 656. 868. To 1. pag. 117. and yet the Cardinall Baronius iudges them to be written in his name and Posseuinus the Iesuite seems to thinke it will be a hard matter to proue them to be either Apostolicall or lawfull or at the least written by Clement himselfe his words are these Turrianus hath not altogether amongst all proued or euicted those constitutions to the Apostolicall or lawfull Posseuin in Appar pag. 328. written by Clement himselfe And yet notwithstanding the Papists make no scruple to cite these bookes as most authenticall as heere Coccius doth So deale the Rhemists also to proue the sacrifice of the Masse alleaging Dionisius the Areopagit Pag. 204. who liued in the yeare 96. as Author of the celestial and ecclesiastical Hierarchy which book notwithstanding is reiected by Caietan that famous schoole-man among the Cardinals Cap. 3. as you shal find it written in Sixtus Senensis Pag. 61. So to proue the same doctrine Doctor Harding in his Reioynder against Iewels Replie of the Masse and also Cardinall Bellarmine alleage Arnobius who liued in the yeare three hundred Pag. 47. and pag 206. Tom. 3.955 as the Author of the Commentaries on all the Psalmes yet is it iudged by Sixtus Senensis by the incongruitie of the stile Pag. 262 et 201. innumberable soloecismes and barbarismes which are in it to be as farre different from his other writings as heauen is from earth and Posseuine saith of them Posseuin in Appar pag. 129. Neither are they approued by Sixtus Senensis nor by others So againe to establish the Masse Iodocus Coccius alleageth Damasus Pope of Rome Tom. 1.667 who liued in the yeare three hundred sixtie seuen as Author of the booke carrying this title of the liues of the Bishops of Rome commonly called Liber Pontificalis which booke Posseuine iudgeth to
Priest or by some cleane and discreet youth if the sicke man can not resume it himselfe 8. The inconueniences of approuing Transubstantiation Besides the inconueniences that follow of this doctrine of Transubstantiation are so many that no man almost out of common sense can admit it vnlesse bee will fondly suffer himselfe to bee carried away with such a generall implicite faith of the Church of Romes inerrabilitie whereby he may fall into as many heresies and dangers of seduction as a blinde man is in danger of falls if he will only walke by the guidance of an other as blinde as himselfe Hence it followeth that it must be beleeued that accidents are without a subiect whereas the nature of a Sacrament requireth no such matter like as when the wood is burned the colour of the wood should remaine alone without a subiect that Mice that knaw the consecrated Hoast doe knaw bare accidents alone and thta the glorified body of Christ are subiect to the grinding of teeth That no worke of God neither of Creation nor of Redemption is so great as the worke of consecration by the Priest by which transubstantiation is performed Whence it is come that the Romish Diuines hold that many miracles together are done in the Sacrament of the Eucharist whereof Ioannes de Combis reckoneth vp nine so fond and ridiculous that it is a wonder any man can beleeue them as first In Comp. Theol. verit lib. 6. c. 14. That the body of Christ is in as much quantitie there as it was vpon the Crosse and as it is now in heauen yet doth it not exceede the bounds of that forme with all the rest of like nature Hence to breede a beliefe of this doctrine the Romish writers tell vs that the Sacrament being lost in a Village of Komele in Germanie in a Pixe Caesar lib. 9. c. 7. it was discouered in a field by the Oxen that did worship it kneeling downe vpon the ground which neither by whips nor cries would not stir out of the place from worshipping their Creatour till it was taken away by the Parish Priest who fetcht it away with crosse candle and incense in great reuerence They tell also how a certaine woman going to the Communion reserued the Sacrament and put it into her hiue amongst her Bees as one had counsailed her wherevpon the pretie Bees were so religiously affected to their creatour that for the fit entertainment of so great a guest S. Anto. 3 p. sum tit 12. c. 8. ff 3. they built him a goodly Chappell in waxe with walls windowes dores caues and Altar to rest him vpon with a bell also and when the time was come that the honie was to be taken out the woman raised vp her hiue and beheld this fine miracle which caused her with great feare to go and confesse her fault to the Priest who with his Parishioners carried the Hoast with great reuerence to the Church They tell also for a great miracle concerning this doctrine S. Bonauent in vit 8. Francis Cath. Hist cap. 5 tit 13. part 4. how that S. Francis had a sheepe which ordinarily went to Church which at the time of Eleuation of the Lords body that the people might worship it bended downe his head fell vpon his knees shewing all other tokens of worship and adoration which much moued the assistance to greater deuotion They tell further Ioan. Mefreth in hort Reign ser de coena Domini that when a woman cast the Sacrament amongst Swine they kneeled downe to it and worshipped it how shee rosted it and it fell a bleeding how shee buried it in the earth and yet still the bloud flowed forth whereupon moued to compunction shee beleeued the true body of Christ to be in the Sacrament and did penance for her incredulitie all the rest of her life Many other the like incredible fables they haue left recorded to moue men to worship the bread and wine in the Sacrament with diuine honour due only to God and so to confirme this noueltie of Transubstantiation the which since there are no Scriptures to support it I can not beleeue it as also for that the obseruations of the reasons noted in this Chapter induce me to the contrarie beliefe Therefore deare Reader beware how you beleeue the Romish doctrine established with such lying signes and wonders reiecting both Scriptures and Fathers to the contrarie make not a corruptible creature your God and Maker giue honour and glorie vnto God only who by his infinite mercies requires it at thy handes and as I haue done renounce all societie in rites ceremonies and acts of religion with the Church of Rome that that of Dauid may be verified both of me thee Psal 1. v. 1. saving Blessed is the man that hath not walked in the councell of the vngodly nor stood in the way of sinners and hath not sit in the chaire of Pestilence which happinesse thou maiest enioy if thou followest not the vngodlie Councells of Laterane and Trent in this point of doctrine if thou continuest not in that Church and restest not thy selfe vpon that Pestilent chaire of Romes infectious Idolatries CHAP. XIIII Containeth an obseruation about the Sacrament ministred but vnder one kinde to Lay people in the Church of Rome I Haue read in a certaine Preacher that the Writers of naturall thinges haue left recorded The Sacramēt vnder one kind giueth not life vnto the soule Petrus Besseus Concep Theol. fer 2. maior Heb that there is a certaine hearbe to bee found vpon the Alpes hauing only two branches which is of such a strange naturall power and officacie that the beasts liuing vpon those mountaines if they chance to tast but of one of those branches forthwith they die but if they eate of both branches they take no hurt or dammage but are nourished thereby Euen so doe I obserue vpon the mountaines of holy Scripture the plant of the holy Eucharist hauing two branches of bread and wine by Christs institution of such nature and qualitie that if by faith his faithfull flock eate but of one branch and leaue the other they perish through heresie but if by faith they tast and feede of both branches that is both of bread and wine they feele much good they are strengthened in the life of their soule and are much nourished thereby according to that of Christ Ioan. 6. Nisi manducaueritis carnem filij hominis biberitis eius sanguinem non habebitis vit am in vobis Vnlesse you eate the flesh of the Sonne of man and drinke his bloud you shall not haue life in you Whereby I obserue the great danger the Church of Rome standeth in which will afford here sheepe in the Sacrament only one branch viz. the bread and bereaue them of the other branch viz. the wine and on the contrarie side the great happinesse of the Church of England which affordeth Christs faithfull flocke both branches
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