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
haue most plaine Scriptures in all points for the Catholike faith he meaneth the faith of the present Church of Rome Doctor Hill in his quart of reasons the eight reason And Doctor Hill seemes willing to haue it thought that they build vpon the Scriptures in all points of doctrine when he sayth Neither may here the Protestants reply and say that the Papists build vpon miracles visions prophecies and vpon such like but not vpon the Word for all that they alledge are most agreeable to the word of God neither doe they teach any doctrine but such as is deriued out of the holy Bible This affertion sheweth much weaknesse of iudgement and little skill euen in the grounds of Diuinitie for who is so ignorant that knoweth not the Papists doe build vpon miracles visions prophecies And who so simple amongst them that know not that they build least vpon the word when they generaly teach that the written word is not sufficient for faith without traditions And what a foule misbeseeming vntruth is it for a Doctor to say That all that they alleadge are most agreeable to the word of God when they ordinarily obiect that the perpetuall virginitie of the virgine Marie the assumption of her bodie into heauen the baptizing of reasonlesse children the keeping of the Sunday and others the like are not to be proued by the word of God but are built onely vpon traditions Is not this then a very grosse forgetfulnesse to affirme That they teach not any Doctrine but such as is deriued out of the holie Bible And yet he forgetteth himselfe so much that againe in the same reasons hee saith euen for the time past That the Catholikes meaning Papists euer squared their Doctrine by the Line and the Leuell of the word of hir Spouse and therfore neuer had cause to reiect the least iote of the holie Bible and at one word the Catholikes follow the Bible By all which it seemeth most apparent that the learned doe approue the word of God that is the Canonicall Scriptures to be the most certain sufficient and most infallible rule that can be assigned What reason then haue I to forsake the iugement of so many learned men both ancient and moderne Writers who heerein are most conformable to Scripture it selfe 9 For if we consider rightly of the nature of faith Natural reason sheweth this rule obseruing that the knowledge whereto it consenteth and the end to which it leadeth are supernaturall nothing can seeme more agreeable to naturall discourse than to gather also that only that book which containes Gods reuealed verities can be the sufficientesi means to know them which is the holy writings of the old and new Testament If a man should aske me why I beleeue the creation of the world all the miracles wrought by Moses Elias and Elisaeus that there is a God that Christ is is the sonne of God that he was borne of a virgine I cannot answere with assurednesse because this Priest or that Priest teacheth me so for reason will obiect that hee may erre or that all Priests agree not therein or that first I must be assured he teacheth me doctrine of such a Church as cannot misinstruct me which I must know by some other meanes Therefore my only answere must be that I beleeue because those Scriptures reuealed from God doe teach me which are the most sufficient rule whereby I can haue assured knowledge of truth reuealed from God by all which it seemed most cleare vnto m that onely the Scriptures can be the most assured sufficient and infallible rule by which I am to measure my faith and all vertues belonging thereunto and therefore all other rules are verie subiect to the crookednesse of many errors Siluest vers 60. fides Nu. 2. Hence I began to see my former error in holding with Siluester that the Pope as the vice gerent of Christ vpon earth was to be my rule according to his assertion taken out of Saint Thomas The Pope hath the primacie of the vniuersall Church to whom it appertaineth to determine those things which belong to faith 22. 1. 11. ar 3. that they may bee held of all with a constant faith and in him resideth the authority of the vniuersall Church Therefore it belongeth to faith to adhere vnto the sentence of the chiefe Bishop in those things which belong to faith yea also in those things which belong vnto good manners because in such the Church cannot erre nor consequently her head as head or as Bishop which I vnderstand alwaies to be true when in doubts he is required not as a learned man or such a person but as the head of Christianity or according to Archidiaconus Note this when he determineth with the Councell of Cardinals but the first is better because the Pope may be without Cardinals But when I remembred that two Popes namely Sixtus and Clemens set out two Bibles within two yeares space for Sixtus Bible came forth in the yeare 1590. and Clements in the yeare 1592. with commaundement to be read and followed vpon penalties mentioned in their seuerall breues wherein many disagreements contradictions and contrarieties appeared in so important a matter of faith as the appointment of what is Scripture and what is not that herein Pope Sixtus grieuously erred I concluded that the Popes sentence definitiue could not bee a sufficient rule for me to measure my faith by vnlesse I would be like vnto a principall Romane Clarke of this land affirming that heere in England he thought the opinion of Cardinall Bellarmine the best to be held concerning deposition of kings namely that the Pope hath his dominion in temporalties onely indirectly yet if he were in Rome he would follow the opinion of Bosius that he hath it directly as the most plausible there And much wondering that such an assertion should passe from the mouth of so graue a man I began to inferre that if but place or persons were the rule of such mens faith in matters of such waight it was time for me who regarded but the saluation of my soule to seeke after some better rule more sure and infallible 10 Now then courteous Reader hauing found out this most sufficient rule of faith namely the holy Scriptures I referre my selfe vnto your impartiall censure to iudge whether I could doe lesse then to measure all the doctrinall points of my faith by this golden meet-wand and therewith measure out the spirituall and true Church of Christ which if thou shalt iudge fit for me I hope such shall be the care of thine owne saluation as to vse it alwaies in like manner for thy selfe that thy faith may be free from all crookednesse of heresies and thereby be made partakers of Gods promises for the manifold diuisions about the Church the diuers errours taught by those that pretend to bee other mens Teachers and euen the loue of thy selfe may well make thee say with holy Dauid following the
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
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
deere Sonne and daily preserued me by his power and goodnesse This I conceiued and concluded alwaies to be the matter of greatest importaÌ„ce in this world which I was to preferre before all other affaires whatsoeuer belonging but vnto this temporall and transitorie life of our bodies and therefore for the accomplishing of this businesse rather than neglect it all other affaires whatsoeuer were to be omitted eternall blisse and the saluation of my soule being my chiefe end nd not consisting of any created but increated goodnesse which is God himselfe 2 This fundamentall obseruation I gathered out of Thomas Aquinas What mans end is Tho Aquin. 12. q. 1. art 8. sed contra Augustin 19. de ciuit Dei c. 1. 3. de Trinit c. 3. 4. q. 5. to 4. Tho. Aqum 12. q. 1. ar 8 in corp 2â— q. 12. art 8. sad contra whose words are these Vltimus finis hominuÌ„ est beatitudo the last end of men is bliffe which all desire as Augustine saith And it cannot befall any other creatures void of reason to be happie as Augustine saith in his booke of 83 Questions for the obtaining of which end the same Thomas prescribeth the meanes way saying Man and other reasonable creatures obtaine their last end by knowing and louing God which is not compatible to other creatures that obtaine their last end onely by participating some likenesse of God by their onely being life and also by their knowledge This he further declareth in another place writing thus Augustine writeth August 19 de â—â—â—â—â—at Dei c 26. in princip to 5. that as the soule is the life of the flesh so God is the blessed life of man of whom it is said in the Psalmes Blessed is the people whose Lord is his God And further to the same purpose he reasoneth after this manner saying Ibidem in corpore That it is impossible for the blisse of man to be in any created good for blisse is a perfect good which totally quieteth the appetite otherwise it were not the last end if any thing remained yet to be desired For the obiect of the will which is the appetite of man is an vniuersall good as the obiect of the vnderstanding is vniuersall truth whereby it is manifest that nothing can quiet the will of man but an vniuersall good which is not found in any thing created but onely in god because euerie creature hath a participated goodnesse therefore God alone can sill the will of man according to that which is said in the 102 Psalme who replenisheth the desire with good things c. Therefore the blisse of man consists in God alone Well therefore might Saint Augustine declare the small comfort that is to be found in any thing but in God No true and perfect rest in creatures August lib. 1. Confess cap. 1. saying Fecisti nos ad te inquictum est cor nostrum donec requiescat in te thou hast made vs for thee and our heart is vnquiet till it rest and repose in thee for as the needle of a Dyall toucht with a Loadstone is not able to rest or stand stedfastly still till it be turned towards the North Pole so neither can our soule carrying the similitude or likenesse of God Genes 8. vers 8. take any true quiet repose or comfort in any thing created but in God onely for like as the Doue put out of the Arke by the hand of Noah after the generall deluge to discouer the land though with a speedie flight shee tooke a surucy of all the foure Climates of the world yet the Scripture sayth Genes 8. vers 9. Non inuenit vbi requiesceret pes eius shee found no place for her foote to rest on vntill shee came to the hand which put her foorth so our soules which in creation are put out by the powerfull hand of God into the tumultuous and stormie sea of this life can finde no place of true rest and contentment where to settle our selues till wee returne againe vnto God who created vs. This made good King Dauid to crie out with an earnest desire to enioy God in heauen Psa 73. vers 25. saying Whom haue I in heauen but thee and there is none vpon earth that I desire besides thee my flesh and my heart faileth but God is the strength of my heart and my portion for euer for loe they that are farre from thee shall perish 4 Such as this hath alwaies beene the desire of Gods Saints concerning their last end and euerlasting happinesse This end is the desire of Gods Saints vpon the assured obseruation whereof I my selfe in imitation of them building the frame of all my spirituall proceedings haue beene and am verily persuaded that God would neuer suffer me to misguide my steppes from the true faith or by any heresie to miscarrie with my soule from this obseruation haue I first gathered the great feare I ought to haue not to offend God Feare but with all care to keepe his commaundements that I may not make frustrate my end like him of whom the Psalmist sayth Qui non accepit in vano animam suam who hath not receiued his soule in vaine Psal 24. vers 4. but with innocencie of good works in his hands purenesse in his heart doth ascend vnto the mountaine of the Lord and stand in his holy place Secondly I haue also gathered the great care I ought to haue Care not to make any earthly or transitorie thing of this life my chiefe end at which my actions must aime as neither riches nor preferment nor ease nor health nor any earthly thing which cannot affoord true contentment to the soule but rather to hazard the preiudice of all these than to ruinate my soule or to step out of the right way to heauen Resolution to embrace the meanes of the truth Thirdly I haue also further from this obseruation of my end grounded a most constant resolution not to neglect any occasions or labours of due search and examination into the maine grounds and principles of faith or any meanes that might necessarily conduce thereunto whereupon I haue beene alwaies moued to arme my selfe with fit reasons wherewith I might not onely establish my faith but be able also to defend it against all obiections that might any way contradict it For the better performance whereof my purpose and practise hath beene often to meditate vpon the happinesse of the happie end whereunto wee are all ordained by God so that this obseruation setling me in the true feare of God and in a due care of my saluation and in a constant resolution to apply my selfe vnto all the meanes and helpes that might facilitate me thereunto finding here my steppes to stand as vpon a strong rocke I proceeded forward with my vnderstanding to behold and contemplate what fundamentall obseruation I might set my next steppe vpon as will appeare in the Chapter following
found it a fond thing for my selfe who was consecrated a Priest and Pastor ouer others not to endeuor to attaine all such knowledge as herein was necessarie for my selfe and others which hath made me euer since the time of my Priesthood to diuide my times when other actions hindered me not into three parts bequeathing one part to the studie of controuersies for knowledge of faith the second part to the studies of cases of conscience as well to direct aright all the duties of my selfe as of others and the third to the studies of Scriptures as well for my priuate consolation as for the publike information of others by preaching and exhortation to this reuealed knowledge from God Praier to be vsed for this reuealed knowledge Thirdly obseruing further that this knowledge required to saluation was to be had from God with all humilitie neglecting the teaching and traditions onely of men my custome was often to pray to God that if I were in any error which I deemed a truth and against all slie and subtile suggestions and transfigurations of Sathan to say Illumina oculos meos Domine ne vnquam obdormiamin in morte Psal 12. vers 3 4. ne quando dicat inimicus meus praeualui aduersus eum Consider and heare me O Lord my God lighten mine eyes least I sleepe the sleepe of death least at length my enemie say I haue preuailed against him for I could not find any better collections to be framed out of the obseruation of this ground than first to be humble with dependance vpon God more than vpon my selfe and secondly to make the best vse of my time for the perfection of Gods reuealed knowledge and lastly to esteeme of all other sciences no otherwise than as of seruants vnto this which in the dignitie of the obiect without all comparison surpasseth the rest as much as heauen surmounteth the earth and God excelleth man CHAP. V. Containing the third fundamentall obseruation about the absolute necessitie of supernaturall faith WHen I marched forward with my vnderstanding into a due search of such meanes as were necessarily required for the obtaining of the aforesaid supernaturall reuealed knowledge from God Faith necessarie to saluation I began further to obserue that it is impossible to obtaine it but by the supernaturall and infused vertue of faith by which a man must giue a firme assent to all the reuealed verities contained therein without which we cannot be saued the Apostle saying Heb. 11. vers 6. Impossibile est sine fide placere Deo it is impossible withou faith to please God 2 For no vertue either supernaturall or morall Faith the foundation of all vertues can be supported without faith therefore Saint Paule calleth it Sperandarum substantia rerum the substance of things to be hoped for Heb. 11. vers 1. because that as it is the nature of substance to be the foundation of accidents as of quantitie qualitie relation and the like which it receiueth without which all accidents doe perish so is faith the foundation whereon all vertues must stand without which charitie mercie humilitie patience and all the rest fall to the ground So that vnlesse this faith be in our soules the end vnto which the reuealed knowledge from God should leade will neuer be attained 3 It was a comofortable thing certes vnto the Israelites Faith most comfortable trauailing towards the land of promise through the desart to see how graciously God had bestowed vpon them a pillar of fire by the conduct and guidance whereof in the thicke darknesse of the gloomie night they were guided through waylesse places full of many dangerous passages Such is our cause of comfort for Gods singular fauour towards Christians who during the course of this present life replenished with the thicke darkenesse of ignorance and error hath affoorded vs the most resplendant and shining light of faith by the brightnesse whereof ouerpassing safely all slipperie and dangerous straits they may arriue happily securely at their most desired countrey and long expected home of eternall blisse which Saint Peter seemeth to insinuate verie comfortably saying 2. Petr. 1. vers 19. Wee haue also a more sure word of Prophecie whereunto yee doe well that ye take heede as vnto a light that shineth in a darke place vntill the day dawne and the day-starre arise in your hearts O happie shining pillar and happie people of Christ that are guided by the resplendant light thereof 4 This doctrine is excellently well set downe by Thomas Aquinas who reasoneth after this manner saying Faith must goe before blisse Tho. Aqu. 12. q. 2. ar 3. in corp That in all ordered natures two things are found to concurre to the perfection of the inferiour nature one thing by his proper motion and the other thing according to the motion of the superior nature euen as water according to his proper motion is moued to the centre but according to the motion of the Moone is moued about the centre by ebbing and flowing so likewise the Orbes of the Planets are moued by their proper motions from the West to the East but by the motion of the first Orbe from the East vnto the West for onely the reasonable nature created hath an immediate order vnto God because other creatures attaine not to any vniuersall thing but only vnto some particular thing participating Gods goodnesse either in their being as things without life or else in liuing and knowing singular things as plants and liuing creatures But the reasonable nature in that it knoweth the vniuersall reason of good and Entitie hath an immediate order to an vniuersall beginning of being Therefore the perfection of a reasonable creature doth not onely consist in that which is agreeable to it owne nature but also in that which is attributed vnto it by a certaine supernaturall perfection of Gods goodnesse Tho. Aq. 22. q. 3. ar 3. and therefore it is said alreadie that the last blisse of man doth consist in a certaine supernaturall vision of God vnto which vision man cannot attaine but as a scholler of God hearing the master according to that of Saint Iohn the sixt Euerie one that heareth of the fatehr and learneth commeth to-me Now a man is made partaker of this discipline not presently but successiuely according to the manner of his nature for euery one that is such a learner to attaine vnto perfect knowledge must beleeue as also the Philosopher saith that it is behoofefull for the learner to beleeue therefore that a man may arriue vnto the perfect vision of blisse it is first required that he beleeue 5 Now if a supernaturall faith be so necessarie Faith the first of all other vertues as it is the foundation and first of all other vertues then must I needes pronounce a woe to my selfe or to any other that shall want it and that it is the first of other vertues Aquinas doth largely explicate and learnedly
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
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
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
hold of the Popes Indulgences grounded vppon the couetousnesse of Popes and drew them to employ their studies more in gathering together temporall wealth than the riches of Gods graces and true knowledge of the Scriptures For hence and from this source only hath flowed diuers points of doctrine now currant in Rome more tending to the amplification and enlarging of his temporall Kingdome than the Kingdome of Christs Church amongst which the doctrine of Pardons and Indulgences is not the least profitable for the filling vp of the Popes cofers and giuing contentment to his auaricious desires arguing the great spirituall blindnesse God hath permitted him to fall into in punishment of the detestable sinne 2. Indulgences disproued by their definitions Now this obseruation hauing auerted my minde from the Church of Rome with diuers others and laied open vnto my soule the most foule abhominations of that Church for the better explication of her erroneous doctrine concerning Indulgences and Pardons I must shew thee curteous Reader how this auersion grew in mee by the examination and studie of truth First I beganne to examine the true nature of these Romish Indulgences and Pardons by the definition of them which I found in Cardinall Bellarmine to be thus expressed Lib. 5. de poenit cap. 2. Indulgences saith he are the remissions of paines which are to be endured after the remission of faults granted vnto the faithfull for a reasonable cause by the high Bishops out of a Fatherly lenitie and condescention Ioannes Viguerius the great Scholler of Spaine calleth Indulgence Ioan. Viguer Instit Christi cap. 16. vers 29. A distribution of the treasure or an application of the penalties of the supererogation of Christ or of his Saints for the remission of paines due for passed sinnes made by him that ruleth the Vniuersall Church with iudgement of discretion Siluester their best Summist for cases of conscience defineth it thus The Ecclesiasticall Indulgence Siluest verb. Jndulgentia num 3. is a donation of some thing taken out of the spirituall treasure of the Church made vnto a sinner that hee may satisfie God the creditour of his paines Thus these learned men of Rome write of the nature of Indulgences Whereupon first I note out of Bellarmine that these pardons are not to bee granted without a reasonable cause and according to Viguerius with iudgement of discretion yet notwithstanding this is contradicted by Emanuel Sa the Iesuite who saith That some say an Indulgence giuen without cause is of value Verbo Indulgen num 1. Bonauent 4. d. 20.2 part q. vlt. Solu 4. d. 21. q. 2. art 2. others doe not onely require a iust cause but such a cause as is proportionable to the Indulgence I but Sa himselfe peremptorily affirmeth I thinke no doubt to be made of an Indulgence giuen from the Pope Where I note this man to be more the Popes Friend than the rest who whether the Pope with iust cause or without iust cause graunt an Indulgence hee approues it and further I obserue a great difference amongst the Romish Writers in this point and therefore no credit to bee giuen to those that so much disagree in the cause why Indulgences should bee graunted Secondly I note out of Siluester that the subiect of Indulgences is a sinner I meane as hee saith it is graunted to a sinner and yet this seemeth to bee contradicted by him and others who saith Hee that is not in Gods grace obtaineth not Indulgence Sil. Lerb Indulg 5. Tho. 3. p. q. 27. art 1. Solu 4. d. 21. q. 2. a. 3. Adrian 4. de Indulgent col 13. Concl. 3. Thirdly I obserue moreouer that whereas the Pope graunteth Indulgences oftentimes both from sinne and paine which now is growne ordinarie hee crosseth the Doctrine of these Authours who in the definition of an Indulgence make mention onely of remission of paine and not of the sinne for according to their owne Doctrine else where both mortall and veniall sinnes are taken away by the Sacrament of Penance as the proper subiect and matter of their Sacramentall absolution 3. Now for the establishment of this doctrine of Indulgences The Scripture abused about Indulgences they haue no Scripture as farre as I can perceiue of any force which hath made the Reformed Churches to tearme these Papall Indulgences pious frauds of the faithfull inuentions and impostures and his Maiestie discouering as much iustly to reckon them amongst the trash depending vpon Purgatorie To Christ. Mon. f. 43. not worth the talking of yet doe they not sticke to bee so presumptuous as to alleage Scriptures most indiscreetly for their doctrine as namely Ioannes Viguerius doeth as if hee had got a great victorie against the Reformed Churches in this point prouing the name of Indulgence to bee found in the Prophet Esay his wordes which he citeth are these Notwithstanding to conuince their ignorance Instit Christ c 6. § 6. vers 19. and vnbridled boldnesse wee must shewe the name Indulgence expresly to bee found in the sacred Letters in the same sense the Church vseth And this chiefly in Esay the Prophet where in the Person of Christ hee saith The Spirit of the Lord vpon mee in that hee hath annointed mee Hee sent mee to announce vnto the meeke to heale the contrite of heart to Preach Indulgence vnto Captiues releasement to those that are shut vp and so it can not bee denyed that the name of Indulgence in the sacred Letters is not to bee found And that Esay wrote according to the intention which the Church vseth Christ the Lord hath declared in S. Luke where it is said Luc. 4. that when vpon the Sabaoth hee entred the Synagogue of Nazareth hee rose vp to reade and the Booke of the Prophet Esay was deliucred vnto him and turning the Booke he found the place where it was written the Spirit of the Lord vpon me for that he hath annointed me hee hath sent mee to Euangelize to the poore to heale the contrite of heart to Preach remission to Captiues behold how the name Indulgence Christ interpreteth remission But of what Indulgence spake Esay truly of sinnes for the pardoning and remitting of which Christ was sent by God the Father and because in sinne there are two thinges to wit the fault and the paine the remission of the fault and also the remission of the paine is rightly called Indulgence But the Church as is said taketh Indulgence for the application of penalties of supererogations of Christ and his Saints by which paines are remitted therefore nothing is more manifest than that the name of Indulgence is found in the sacred Letters according to the intention which the Church vseth Here I see a braue proofe of a vaunting Spaniard who with his Spanish Brauadoes thinks to haue conquered but I beleeue when hee shall haue found the strength and truth of his encounterers whom hee termeth Heretiques if he were now aliue he would say as I