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
the true Church of Christ and which was Gentilisme but now it is no way knowne vnto those which desire to know which is the true Church but onely by Scriptures wherefore because all these things which belongs so properly to Christ in truth heresies haue the same also in schisme Churches likewise holy Scriptures likewise Bishops likewise and other orders of Clerkes Baptisme likewise the Eucharist and all the rest lastly Christ himselfe One therefore that desireth to know which is the true Church whence shall he know it in the confusion of such likenesse but only by the Scriptures Note this likewise heretofore they were knowne by miracles who were true Christians who false How false Christians either could not do miracles as true Christians did or else they could not do such as true Christians did But now the working of miracles is altogether taken away and it is more found that false miracles are wrought by those who are false Christians as Peter according to Clement expouÌ„deth also power is to be also giuen of doing ful miracles vnto Antichrist Likewise heretofore the Church of Christ was vnderstood by their maners when the conuersation of al or most Christians was holy which was not among the wicked But now either such or worse Christians are become then Heretikes or Gentiles And moreouer greater continencie is found amongst those who liue in scisme then among Christians He therfore that will know which is the true Church of Christ whence shall he know it but only the Scriptures Note this The Lord therefore knowing that such a confusion of things should come in the last dayes he therefore commandeth that Christians who are in the Christianitie being desirous to obtaine firmenesse of the true faith should flie vnto nothing but vnto the Scriptures Note againe For otherwise if they haue regard to other things they shall be scandalized and shall perish not vnderstanding which is the true Church and by this they shall fall into the abomination of desolation which shall stand in the holy places of the Church Whereby it appeareth that the only means to find out the true Church is the canonicall Scriptures especially in these latter times to which we are now arriued 5 To our purpose also Gregorie Nissen calleth the Scriptures Other fathers Orat. de eis qui adeunt Hierosolimam A straight and inflexible rule I obserue also Saint Augustine to ioyne with the former who saith The Scripture pitcheth downe the rule of our faith De bono vid. cap. 1. And againe hee saith This controuersie depending betweene vs requireth a Iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle De nupt cencup ad Vater lib. 2. cap. 33. Epist 112. ad Paulin. In another place If a matter be grounded on the cleere authoritie of the holy Scripture such I meane as the Church calleth canonicall it is to be beleeued without all doubt but as for other witnesses and testimonies vpon whose credit any thing may be vrged vnto vs to belieue it it is lawful for thee either to credit or not to credit them according as thou shalt perceiue them of waight to deserue or not to deserue credit He saith besides De doctrin Christiau lib 2. cap 9. Ibid. cap. 42. All points which concerne faith and good life are found in those things which are plainly set downe in Scripture And againe in another place Whatsoeuer it be that a man learnes out of the Scripture if it be hurtfull there it is condemned if it bee profitable there it is found Tract 3. in 1. epist Ioh. Contra lit Petilian Dâ—â—at lib. 3 cap. 6 de vnit Eccles cap. 11. Againe hee saith The Church is our mother her breasts are the two Testaments of the Scripture whence she giueth her children milke Againe further If we or an Angell from heauen declare vnto you either concerning Christ or his Church any other matter or any thing belonging to our faith or life but what you haue receiued in the Legal and Euangelicall Scriptures let him be accursed The same famous Doctor likewise reuoketh from miracles to Scriptures De vnit Eccles cap. 16. saying Say not these things are so because such a one did such and such marualles but let them proue their Church by the canonicall bookes of Scripture and by nothing else These are the demonstrations of our cause these are our foundations these are our grounds whereupon we build And againe Our faith shal reele totter if the authoritie of the Scriptures stand not fast By all which according to this famous Doctor who is termed malleus haereticorum the hammer of heretikes you see this rule of faith most cleerely approued and iustified 6 Neither doe other auncient Writers swarue from the same doctrine Other fathers De error prophan relig p. 61. for Iulius Firminus sayth Let the venerable mysteries of the Prophets be opened let the credit of the holy Oracles stand by vs. Origen further sayth Hom. 1. in Ierem We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Cyrill the Bishop of Hierusalem sayth Concerning the holy and heauenly mysteries of faith Catech. 4. pag. 15. we must not deliuer any thing though neuer so small Note this without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also beleeue the demonstration thereof from the Scripture for the securitie of our faith ariseth from the demonstration of the holy Scripture The Emperour Constantine in his speech to the Bishops of the Nicene Councell hath this memorable saying Theod Hist li. 1. c. 7. pag. 284. We haue the teaching of the holy Ghost written for the Enangelicall and Apostolike bookes and the Decrees of the old Prophets doe euidently teach vs the things that are needfull to be knowne concerning God Therefore laying aside all contention let vs out of the dinine inspired Scripture take the rersolution of those things we secke for Neither will I let my penne paste another notable saying of Saint Augustine which is diligently to bee noted saying In Io. tract 21. Some may obiect we doe rashly in discussing and searching out the wordes of God but way are they vttered if they may not be knowne Why haue they sounded if they may not be heard and why are they heard but that we should vnderstand them Thus the Ancient resolued me in the securitie of this rule 7 And not onely these Proofes of late Writers but also the moderne Writers of the Church of Rome forgetting themselues as it seemeth in their writings euen against their owne grounds about the rule of faith haue giuen me no lesse euidence for this most straight and sufficient rule of the sacred letters and Canonical bookes than the former For first their great
light of Scriptures Psal 119. vers 10.4 Psal 119. vers 18. vnto thy Lord God Lucerna pedibus meis verbum tuum lumen semitis meis Thy word is a lampe vnto my feete and a light vnto my path And againe Open thou mine eyes that I may behold wonderous things out of the Law 11 Yet thou art to haue great care that thou make not this rule longer than it is nor shorter for this is forbidden by Christ himselfe speaking against such a one saying I protest vnto euery man that heareth the words of the prophecie of this Booke Apoc. 22.18 19. if any man shall adde vnto these things God shall adde vnto him the plagues that are written in this Booke and if any man shall take away from the words of the booke of this prephecie God shall take away his part out of the Booke of life and out of the holy Citty and from the things which are written in this Booke This fault of adding to the Books of holie scripture is very notorious in the Church of Rome as I haue duly obserued Ses 41. For the Councell of Trent addeth to the Canon of the old Testament diuers Apocriphall Books which must be beleeued as Canonicall Scriptures as namely Tobias Iudith Hester and the two bookes of the Macchabees Esdras Wisedome and Ecclesiasticus all which are learnedly proued to be Apocriphall by the right reuerend Father in God my Lords grace of Canterburie in his answer to master Doctor Hill his eight reason Num. 3. sequent the consideration whereof made me plainely conclude that heerein the Church of Rome giues great and apparent occasion for any to iudge that she erreth and consequently not to heare her voice thus vttering falshood for trueth giuing equall authoritie to the Apocriphall Bookes with the holy canonicall Scriptures CHAP. VII Containing an obseruation how the Ministerie of the true Church of Christ is the meanes of teaching the true sense and vnderstanding of Scriptures where and when it hath a visible and externall gouernement ALthough I haue cleerely discouered The externall ministe rie of the Church an ordinarie meanes to know the true sense of Scripture that the sacred Scriptures are the chiefe infallible rule of faith and most sufficient in the precedent obseruation yet could I not rest satisfied till I found also a meanes for the simple and vnlearned to ground their faith vppon because Deus vult omnes saluos fieri ad agnitionem veritatis venire God will haue all to be saued 1. Tim. 2.4 and come to the knowledge of his trueth And as well as he in the gouernment of his creatures hath his end to which he designes them so also by his wisedome he doth most prudently substitute subordinate means for the full accomplishment of such his designements now therefore how those that are neither able to reade the scriptures or though they be able haue not sufficient skill and knowledge to consider the circumstances of Texts and by the analogie of faith not learned enough to find out the true meaning of the Scriptures nor haue the gift of interpretation as many and most haue not whereupon arise many deprauations of Scriptures how such should be directed in the right vse of the rule of Scriptures in finding out the right meaning of them I thought it a matter of great weight wel to discouer and by the declaration thereof to affoord a stay to weake consciences in this behalfe In the scrious discussion of which point it pleased almightie God so to second my carefull Labours and indeuours herein as that I receiued ful satisfaction in mine owne iudgement by this conclusion namely That the most ordinary externall direction left by God especially to direct vnlearned men in the finding out of the true sense and meaning of the Scriptures is the ministerie of the true visible Church of Christ assisted by the holie Ghost and the Church in this respect is called 1. Tim. 3.15 Matt. 5.14 The pillar of truth and the ministers thereof The light of the world 2 And therefore as master Harding himselfe confesseth True vnderstanding of Scripturs only in the Church Doctor Hard. conâ—ut of the Apologie of the Church of England fol. 36. Mester Celuine admonisheth very well That it is especially to be noted that out of the Church there is no light of the sound vnderstanding of the Scriptures But the inconsiderate Doctour maketh a verie fond inference vpon this ground saying This ground being laid on which each part must sland and be tried in crow no more against vs boast your selues no more we feare not the iudgement of the holie Scriptures nay it is your selues that feare this iudgement for your owne conscience telleth you that on this ground you are the weaker side Jnstit lib. 4 cap. 8. num 7. hee forgot that master Caluine said Let this be a firme axiome That no other word of God is to be had to which place must bee giuen in the Church than what is maintained first in the Law and Prophets then in the writings of the Apostles neither is there anie way of teaching in the Church of God but by the prescript and rule of his word If master Harding had well obserued this hee would not haue made such an inference or affirmed that the Protestants feare this iudgement but rather would haue concluded as I doe That since both stand vpon the outward ministerie of the true Church let vs seeke the true Church of Christ and hauing found it The deuties of the true church then heare and follow her doctrine teaching according to Scripture and out of Scripture 3 The due obseruation whereof sheweth That the true visible Church is to represse the deprauations of Heretickes and partly to informe those that are vnlearned and to exercise euen the obedience of those that are learned and by the externall ministerie of teaching the true sence of Scriptures is to giue directions and is duetifully by her members to bee heard and followed Which assertion I find not to make either for the present Church of Rome or of Engl. or any other particular Church till it bee prooued which of them is the true Catholike Ancient and Primitiue Apostolike Church teaching the sound Doctrine of the first pure and vntainted ages whereof I am to speake in the Chapter following CHAP. VIII Containeth a fundamentall obseruation how that consormity of doctrine with the ancient doctrine of the Primitiue Church may bee a good meanes in these latter ages to know the true Church of Christ. AFter that I had thus discouered both the most sufficient rule of faith to be the canonicall and true Scriptures and the most ordinarie externall meanes to find out the true sence to be the ministerie of the true Church Antiquitie a good inducement to the true Church I could not yet giue sufficient contentment to my vnderstanding vntill such time as I had found out also
and wine passe into the substance of the body and bloud of Christ yet so as the nature of bread and wine ceaseth not and they are turned into the diuine substance yet the bread and wine still remaine in the propertie of their nature If this be true that the nature of bread and wine ceaseth not and that the bread and wine still remaine in the propertie of their nature then can not transubstantiation stand For hereby Gelasius confuted Eutiches the Heretike holding that Christ had but one nature and that in regard of the vnion the humanitie was turned into the Deitie against which error he opposed the doctrine of the Eucharist shewing that as therein bread and wine after consecration were honoured with the name of his body and bloud and receiued grace to their nature to bee a holy Sacrament though still they remained in their former nature and propertie So the humanitie of Christ receiued grace by the hypostaticall vniting it to the God-head and yet still retained the former propertie to be humane flesh Therefore had Gelasius beliefe beene answerable to the present Church of Rome concerning Transubstantiation he not only could not thereby haue confuted Eutiches but Eutiches might by that very doctrine most probably haue confuted him Who might right well haue argued thus Thou Gelasius thinkest the Sacrament a resemblance of the incarnation of Christ and the vnion of his two natures but in the Sacrament the bread and wine after consecration remaine no more but are turned into the flesh and bloud of Christ and so there is but one substance After this manner may I likewise say in the Incarnation after the vnion the humanitie remaineth no more but is changed into the Diuinitie and the Nature is but one What could Gelasius haue answered to this Argument if hee had held the doctrine of Transubstantiation Hence it is euident both by his wordes and the scope of his disputation that he held it not Not vnlike to Gelasius is the doctrine of Theodoret Dial. immuta fol. 8. writing thus Our Sauiour in deliuering the Sacrament called his body bread and that which is in the cup he called his bloud he changed the names and gaue his body that name which belonged to the signe and to the signe that name which belonged to his body The reason why he thus changed the names was because he would haue such as partake the diuine Sacraments not to heede the nature of those thinges which are seene but for the change sake of the names to beleeue the change that is made by grace For he called it wheat and bread which by nature is his body and againe on the other side he called himselfe a Vine Thus honoring the simbols and signes which are seen with the name of his body bâ—oud not by changing their nature but by adding grace to nature And further the same Author in an other place reprehending the Eutichian heretike saith Dialog 2. Inconfusus You are caught in your owne net for the mysticall signes after consecration do not depart from their nature but they abide in their former substance form and figure and may be seen touched as before If they depart not from their nature if they abide in their former substance figure and forme if Christ changed not the natures but the names adding grace to nature how can the doctrine of transubstantiation in the iudgement of this writer stand free from the impeachment of an erroneous innouation 7. How moderne Authors of the Church of Rome shew the doctrine of transubstantiation to be nouell De verit corp sang p. 46. And so I find euen by the confession of the learnedst moderne Writers this doctrine is but nouell and of small antiquitie and hath not been beleeued as a matter of faith in the purest ages of the Primitiue Church for it is well knowne that before the Councell of Laterane no man was bound to beleeue Transubstantiation as themselues confesse Tonstal sayth It was free for all men till that time to follow their owne coniecture as concerning the manner of the Presence Scotus and Biel are reported by the later Schoolemen to haue been of minde That the opinion is very new and lately brought into the Church Soto 4. d 9. q. 2. art 2. 4. Suar. tom 3. d. 5.4 d. 10. q. 2. ad arg pro prima sect 1. and beleeued only vpon the authoritie of the Laterance Councell And Scotus himselfe saith We must say the Church in the Creede of the Laterane Councell vnder Innocent the third which begins with the words Firmiter credimus declared this sense concerning transubstantiation to belong to the verity of our faith Besides Scotus Bellarmine confesse Scot. d. 11. q. 3. Bellar. Euchar. lib. 3. cap. 23. Turrec tract 13. q. 49. There is no Scripture to conuince it vnlesse yee bring the Church of Romes exposition that is to say the Popes authoritie in whom they thinke the power of the vniuersall Church in determining matters of faith principally resides Now therefore if this doctrine bee no more ancient than the Councell of Laterane as it is cleare I oppose against the accurse of the Councell of Trent the malediction of blessed Saint Paul a better man than any in the Councell of Trent who pronounceth a direfull Anathema against any that shall teach other doctrine than what he taught how fearefull a state then doe all Popish Priests stand in that teach this noueltie of Transubstantiation diametrally contrarie to the places of S. Paul before cited 1. Cor. 10.16 1. Cor. 11.26 Vers 27. Vers 28. Euagrius 4. lib. Hist c. 35. Niceph. lib. 17. cap. 25. Hiesich l 2. super Leuit. cap. 8. Euseb lib. 7. c. 8. August cont lit Petil. lib. 9. c. 30. It is well knowne that it was an vsuall thing in former ages in diuers places to giue the residues of the Sacrament to little children as Euagrius and Nicephorus haue left recorded to posteritie Yea and in other places of the Christian world as Hesichius teacheth neither hath it beene thought much in former times to giue the bread of the Sacrament into the peoples handes and sometimes permitted them to carry it home which is a signe that they conceipted not then the doctrine of Transubstantiation which hath caused it since to be adored and haue made it a sinnefull act for Lay people to touch the Sacrament yea and haue brought it to such a fond esteeme that if a Flie or a Spider fall into the wine or any like thing which can not without vomit or danger of death be taken downe the Flie or Spider or what else must be taken out and washed as warily as may be in a Chalice and the Priest must take the ablution but the Flie or Spider must be burnt Ibidem eodem cap. Or if a sick man vomit vp the body of the Lord it must bee taken vp againe as diligently as may be and taken by a
and when I noted that I could neuer heare any one Iesuit to speake reprouingly of it and further heard some very rashly and foolishly to cast the imputation of inuenting it vpon the best States-men of this land as a traine to make Catholikes the more odious to the State I began to obserue a custome vsed by some which is without any regard of truth or knowledge to speake the worst they can to blemish the reputation of their aduersaries so I heard a certaine young Iesuit report when Garnet was in the Tower A pretty deuice that day and night oyle was put into his eyes with feathers and other means vsed to keepe him from sleepe that so being weakened both in bodie and minde he might be easily drawne to confesse all he knew which circumstances with diuers others belonging to this vnmatchable treason though they made mee not then abandon the faith and beleefe of those that were actors thereof yet did they sow such seedes of doubtfulnesse and care in me to be sound in faith that the effects and fruits issuing from them of doctrine concerning disallegeance to the King which is contained in the Popes Breues hath much auerted me since as namely the doctrine of Bellarmine teaching that the Apostles were not subiect to temporall Princes de iure but de facto retracting the former opinion Bellarmin cont Barclaium tract De potest summi Pontificis in rebus temporalibus ca. 3. fol. 48. extant in his controuersies these many yeares now holding the quite contrarie notwith standing it is a doctrine of faith that as well the Clergie as the Laitie are subiect to Kings and Princes because obedience to Kings whether they be good or wayward in Scripture is commended vnto all 1. Petri 2.18 behold here the second occasion 7 A third occasion concurring to my conuersion Conference with others was conference with others into whose companies by chance I haue falne as once with a learned Knight who not knowing me to be a Priest conferred with me as with a professor of the Romane faith who winded me into such a circle about the Scriptures and the Church that I could neuer winde my selfe out of it till I winded my selfe out of the Romane Church and stayed my selfe vpon a ground not admitted there which is that the Scriptures are the most sufficient and certaine rule of faith that Christians haue which if you take away all religion all faith all knowledge of God falleth to the ground And another time I fell into dispute with a graue ancient Iustice of Peace who pressed me so farre that I promised to send him some principall doctrines of the Roman Church so sufficiently proued by Scriptures by Fathers and by naturall reason that if they could bee answered I would subscribe to his Church but in the examination of the proofes of those very points brought in by Bellarmine and due consideration of them I found them to be of very little force to proue the verities intended as hereafter shall appeare concerning the Masse Transubstantiation the ministration of the Sacrament vnder one kinde to lay people Pardons auricular confession and others whereupon I haue proued since as good as my promise in ioyning my selfe to the Church of England 8 A fourth occasion of examining more carefully the controuersies hath been grounded vpon his Maiesties Title His Maiesties Booke in his Premonition to Christian Princes stiling himselfe the Defendor of the true Christian Catholike and Apostolike faith which seemed so strange vnto me at the first considering that no Church more chalengeth the name of Catholike than the Church of Rome that I began to consider with my selfe whether I could finde any capitall points of faith taught now by the present Church of Rome that were not taught and professed by the ancient and Primitiue Church and now impugned by the Church of England and finding that the doctrine of deposing Princes and Kings by the Pope was not ancient nor Transubstantiation nor the Masse as now it is practised nor the Sacrament as now it is ministred by the Church of Rome nor Pardons nor prohibition of Priests marriages I haue since beene enforced to conclude that certainely the present Church of Rome professeth not in those points the true Christian Catholike and Apostolike faith Further as I noted the profession his Maiestie maketh in his Premonitorie Epistle to Princes Praemonit ful 35 acknowledging himselfe to be such a Christian Catholike as beleeueth the three Creedes that of the Apostles that of the Councell of Nice and that of Athanasius admitting the first foure generall Councels as Catholike and Orthodox the ioint consent of Fathers in the Primitiue age the authoritie of Scriptures c. I could not but conceiue at last that his Maiestie went vpon the strongest foundations of the Catholike faith that could bee layed to auoid the danger of new doctrines which obseruations did much facilitate my search and scrutinie into the true grounds and reasons of faith besides many other occasions of priuat conference with diuers particular persons who thought themselues much tempted in matters of faith and religion because they could hardly beleeue what the Church of Rome teacheth or at least not without great difficultie Whereby you may see courteous Reader the prouidence of God working in me by degrees towards my conuersion affoording mee the occasions and meanes first of searching and examining which brought me at length to the motiues of resoluing as hereafter you shall vnderstand more at large when I shall first haue layd downe vnto you certaine fundamentall obseruations as grounds on which the true Christian Catholike faith must of necessitie stand and the whole frame thereof be surely builded CHAP. III. Containing the first fundamentall obseruation of the end of man and his chiefe happinesse AFter the manifestation of the occasions which by Gods prouidence occurred to forward this worke of my conuersion The chiefe businesse of man is to seeke his end the next thing to be spoken of is to acquaint thee deare Christian Reader with those fundamentall obseruations which made further way to the complete perfection thereof the first of which was of that nature that I assure my selfe no man who hath care of his soule and saluation can chuse but allow for I assured my selfe that if I went vpon such sure foundations and principles as religion ought to stand vpon I could neither stay in error nor fall into any Hence I was moued to resolue most constantly that the most immoueable foundation that all my sp rituall building should stand on should be a frequent consideration that the chiefe and most principall affaire and businesse of greatest importance in this world wherein it was my dutie to employ my endeuors ought to be the saluation of my soule and my future happinesse in the life to come since to this end God created me to his similitude and likenesse redeemed mee with the most precious bloud of his most
shew in those wordes I answere it is to be said that one thing may be said to be before another two waies Tho. Aq. 22. q. 4. ar 7. one way of it selfe another way by accident and of it selfe faith is the first of all other vertues for as in things agible and to be done the end is the beginning as is abouesaid it is behoofefull that the Theologicall vertues which haue the last end for their obiect be the first and take place of other vertues and for the last end it selfe it is behoofefull that first it be in the vnderstanding then in the will because the will is not carried vpon any thing but as it is apprehended in the vnderstanding therefore for that the last end is in the will by hope and charitie and in the vnderstanding by faith Tho. Aqu. 12. q. 34. art 4. ad princip art q. 13. art 3. it is behoofefull that faith be the first of all vertues because naturall vnderstanding cannot reach vnto God as he is the obiect of blisse in which sort hope and charitie aymeth vnto him yet accidentally another vertue may be before faith for the cause which is accidentally is accidentally the first Now to remoue the impediment appertaineth to that cause which is accidentally as it is manifest by the Philosopher accordingly Aristoteles in 8. Phisuli 8. text 32. to 2. whereunto some vertues may bee said accidentally to be before faith in how much they remoue the impediments of beleeuing as fortitude remoueth inordinate feare hindering faith humilitie pride by which the vnderstanding refuseth to submit it selfe to the truth of faith and the same may be said of some other vertues although they be not truly vertues vnlesse faith be presupposed Augustin contra Iouinianum l. 4. cap. 3 tom 7. as it appeareth by Saint Augustine in his booke against Iouinian Hence it appeareth by this Doctor that if faith be wanting no Christian can haue that reuealed knowledge which necessarily for his saluation hee is bound to haue and therefore I incessantly laboured to finde out the assurednesse of this faith and the more that I thought how I might finde out this faith so necessarie to saluation it pleased God to suffer me to proceede in my search for some infallible rule by which I might measure without danger of mistaking the true faith of Christ and thereby be most comfortably led as with the fierie pillar like the Israelites by night through the wildernesse of this world Exo. 13. vers 22. vnto the most desired land of euerlasting happinesse and securitie where that promise of God made by the mouth of his Prophet may be verified of vs Esay 32. vers 18 My people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places CHAP. VI. Containing the fourth fundamentall obseruation about the rule and straight mete-wand of the true Christian faith BEing thus arriued by Gods grace to discouer and rightly to obserue how important a thing it is to build vpon this foundation of true faith The true Canonicall Scriptures the chief rule of faith without which all the building of our soules would be but weake and soone fall to ruine I felt my selfe most forcibly moued by Gods Spirit with all humilitie and diligence to search out the most straight rule where no crookednesse should appeare with the which I might so truly measure out the right faith and true Church of God which Saint Paul calleth the Piller and firmament of truth In the desire whereof occurred vnto my memorie the Angell that talked with Saint Iohn Apocal. 21. vers 15. hauing a golden reed in his hand to measure the spirituall Hierusalem with all the gates the walles the foundations and all the parts of that great citie wishing that it would please God to bestow vpon me such a golden reed wherewith I might measure out the true faith and Church of God that all that are crooked in faith and misproportioned in their liues might find out the truth and be in the number of those of whom the Psalmist saith Psalme 32.11 Laetamini in domino exultate insti gloriamini omnes recti corde Be glad ye righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart Whereupon I began to reflect vpon the chiefest rules spoken of either by the Church of Rome or other Churches pretending reformation and examining with a great desire of truth whether visibilitie and continuance of personall succession of Bishops in any Church or whether the Popes sole iudgement and definitiue sentence either with a Councell or tanquam ex Cathedra without a Councell or whether vnwritten traditions or whether the written word and facred Scriptures could be vnto me a straight rule of true faith and of the true Church of Christ me thought I found by all probable euidences and allowed testimonies that only and principally the written word of God I meane the true canonicall Scriptures could be the golden rod and straight mete-wand wherewith the true proportion and frame of Christian faith could bee measured in so much that me thought I might well say to my inexplicable comfort and to the honor of God as that high soaring Eagle Saint Iohn said Apoc. 11. vers 1. There was giuen me a reed like vnto a rod and it was said vnto mee rise and mete the Temple of God and the Altar and them that worship therein 2 But heere thou wilt say gentle Reader that this is but an imagined golden reed Obiections against Scripture as the chiefe or certaine rule and that this is but as crooked a measure as any other in respect of the many difficult places of Scripture which tire out the braines of the most learned as also in regard of the diuersitie of iudgements that is found about the sence of Scriptures for that the translations hauing been diuers it is hard for any man to iudge which is the truest but all these mists of but apparent reasons will easily be disperst if thou wilt please but heedily to peruse the proofes and authorities I bring for this my sure and strongest fundamentall obseruation I know onely but three kinds of strong arguments that may be produced for any veritie as namely the sacred Scriptures the authoritie of the learned and the force of natural reasons all which three do proclaime with a loud voice vnto vs that the written word is the most certain sufficient and infallible rule of faith that we can haue in this world and consequently the true golden mete-wand of Gods eternall truth and all Christian reuealed verities 3 This haue I gathered first out of the Scriptures By proofe of Scripture Esay 8.20 for I find in Esay the Prophet that we must repaire to the Law and to the testimonie if any speake not according to that word Prou. 2. vers 1. Prou. 2. vers 9. there is no light in them I
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
say that before the world did beleeue they were necessrie to this end that the world might beleeue but whosoeuer doth enquire after wonders that hee may beleeue hee himselfe is a great wonderment who beleeueth not now the world doth beleeue By which words I obserue a necessitie why men should look for miracles in the Primitiue Church but none why wee should expect them now but rather why wee should feare to bee deceiued by beleeiuing false ones for true ones and therefore Saint Augustine giueth another stronger reason to hold him in the Church than the continuance of miracles saying Contra Epi. fundamenti The consent of people and nations doth holde me there doth hold mee an authoritie which was begunne with miracles nourished by hope encreased by charitie confirmed by antiquitie by which I obserue though hee shew the authoritie of that sacred doctrine confirmed in the beginning by miracles as a menes to hold him yet hee speaketh of no continuance of them but leaueth confirmation to the authoritie of sacred doctrine it selfe which must bee the strongest hold of the Churches claime De vera relig cap. 25. Saint AuguStine also in another place saith Since the Catholike Church is diffused through the whole world and grounded neither are these miraculous things permitted to endure vntill our times lest the mind should alwayes seeke visible things and by the custome of them man-kind should waxe cold at the new appearance whereof it was all on fire Mor. lib. 27.11 And Saint Gregorie saith most plainely What maruaile is it if the faith being propagated miracles be not oft done since euen the very Apostles in many which were alreadie faithfull did not doe them Neither is Isidorus any whit discordant from Saint Augustine aboue recited who seemeth to insinuate as much in these words Miracles are a signe Isidor lib. 1. de summo bono not necessarie for the faithfull who now haue beleeued but to the vnfaithfull that they may bee conuerted for Paul for the infidelitie of not beleeuers cureth the father of Publius by miracles from the infirmitie of an ague but sicke Timothie who was a faithfull not by prayer but medicinally that thou mayest know miracles to be done not for the vnfaithfull but for the faithfull So I find Didacus de la Vega not to swarue much from this doctrine Conc. quadrag feria 4. post primam dominicam quadrag Matth. 12. vers 39. who vpon these words Generatio male adultera signum quaerit signum non dabitur ei nisi signum Ionae Prophetae An euill and adulterous generation seeketh a signe but no signe shall be giuen vnto it saue the signe of the Prophet Ionas saith The Scribes and Pharisies approach vnto Christ to require signes and wonders from heauen by the which hee should shew himselfe the true Messias promised in the Law whome hee reprehendeth with sharpe wordes and confoundeth them calling them an euill and adulterous generation and their demaund required no milder wordes but was worthie of such an answere For the comming of the Sonne of God into the world was not so hidden but that it was preuented many ages before and announced by the heauenly Oracles of the Prophets Whereupon I obserued that if the Scribes and Pharsies were reprehended so seuerely for requiring signes from heauen because they had Christ foretold by the Prophets then could I not but assure my selfe that the followers of the Church of Rome are worthie of as great a reprehension euen of the same nature of adulterous generation that after the faith so long planted and begunne with miracles and confirmed by antiquitie boast so much on their owne miracles and strange wonders Doctor Stapleton vpon these words of Christ Iob. 4. Prompt mor. Dom. 20. post Pent. soco 5. Nisi signa prodigia viderit is not creditis Vnlesse you see signes and wonders you beleeue not hath these words worthie of note and obseruation The ruler is checked because that being brought vp amongst the Iewes and instructed in the Law hee would not beleeue by the authoritie of the Scriptures but by signes but expect the extreame daunger of his Sonne that hee might see a signe This was an incredultie almost common to all the Iewes which in another place Christ taxeth most sharpely for certaine of the Scribes and Pharisies comming vnto him and saying Master wee will see a signe of thee Matth. 12. answering hee said vnto them Matth. 16. a wicked and adulterous generation asketh a signe Which words againe hee answered at another time when the Sadduces empted him in like manner and calleth them a wicked and an adulterous generation which seeketh signes because they did euill in tempting God and such an euill was this that they shewed their soules not to bee the true spouses of God by faith but adulterous friends of transitorie things For euen as a wife which truely loueth her husband desireth not to see any extraordinarie signes of her husbands loue towards her as that her husband should as it were cast himselfe into the fire or water for his wiues sake but resteth contented with that true internall loue which hee carrieth her and the common externall signes of a husbands loue towards her So the faithfull soule which by faith and charitie is espoused vnto her God if shee bee such a one doth see so many signes in her selfe the loue of God so vehement and sincere so many embracings of Gods loue towards her so many and frequent sweetnesses from aboue so many daily graces fauours and benefits lastly that peace of her God which passeth all vnderstanding that to seeke other signes for confirmation of her faith in God or the charitie of God towards her she esteemeth it not onely idle but also most impious For as it is an argument of chast loue to cleaue only to God so is it the signe of an adulterous soule in slipperie things to seeke externall signes Further as the ancient Iewes were contented with the signes of their Elders done in the desert in the red sea on mount Sina Deut. 32. in the passage of Iordan according to that Interroga patres tuos dicent tibi Aske thy Fathers and they will tell thee So the Iewes when Christ teacheth and all Christians at this day must be cōtented with the old signes either typically done before Christs comming of which it was not fit the Iewes should be ignorant and chiefely the Scribes and Pharisies and the Princes of the people amongst which this Ruler seemeth to be one or performed by Christ himselfe which are sufficient for our faith Therefore all this curiositie and shew of incredulitie and fornication from God is worthily taxed by Christ either in this Ruler or in the standers by or in both whose hearts he saw By which Lobserued how worthie of reprehension of the Church of Rome is which for confirmation of her doctrine euen vntill his day standeth still vpon miracles as
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
haue heard reported once by an English Gentleman that serued sometimes amongst them of a Countriman of his who fighting against the Souldiers of the Reformed Religion in the Low Countries and finding his powder so moist that with often putting match to it it would not take fire in most blasphemous manner see swore in the Spanish tongue I vow to God that this day I thinke God is become a Lutheran For in very truth if the Texts which Viguerius citeth so confidently thinking by them to ouerthrow all the Lutheranes in the world be well and rightly vnderstood you shall finde them to be of no efficacie at all and to be but match powder without fire that is Scripture and his owne sense and priuate vnderstanding without the fire of the holy Ghost without the Spirit of truth and the comfortable Master teaching all truth for the prophecie of Esay only foresheweth how Christ the Messias comming into the world should Preach the remission of sinners to all in generall and deliuerie to those that liued in the darknesse of ignorance before the comming to Christ as the Gentills who should finde mercy and truth by Christ as well as the Iewes Neither will I denie which maketh nothing for Viguerius but that the remission of sinnes and also the remission of paines due to sinne is meant by the word Indulgence the infinite guilt of sinne and the eternall paine due to sinne in hell fire both which belong to sinne being taken away by the bloud of Christ and therefore if the eternall paine why not also the temporal what reseruation did Christ make or his Apostles to shew that the ternall pain should be remitted and the temporall be reserued only for the Pope to be pardoned by means of crosses medalls graines rings knotted cords and the like childish trinkets O miserable blindnesse that cannot discerne such grosse errours and so great a prophanation of Christs merites and satisfaction Sweet Iesu open the eyes of all that are thus blinded let them see how the sacred Scriptures are foolishly misapplied wickedly wrested racked and most impiously prophaned for the supporting of Romish nouelties I will not shew how impertinently other places are applied by Bellarmine for the confirmation of the same Romish errour my designement not being to write a whole Booke of Confutations but only to point at the chief obseruations I made in diuers points of religion inducing me from Romish errors and idolatries vnto the light of truth 4 Vpon further consideration of indulgences I find also The doctriue of Romish In dulgences not ancient that as they are not established by Scriptures rightly vnderstood so neither are they supported by antiquity in the primitiue age of the Church Bellar. cites Greg. the first to haue graunted Indulgences in the dayes of stations Bellar. de sacra poenit lib. 5. ca. 3 in 4. dist 20. q. 1 artic 3 quast 2. Alt. sum Theol. tract 6. ca. 9. for proofe wherof he citeth Thomas Aquinas and Altisiodorensis who was before Thomas hee citeth also Leo the third who as S. Lugderus writeth at Aquisgraue in the Pallace dedicated a Church to the blessed virgin Mary enduing the same Church with many indulgences He citeth besides Sergius the second about the yeere 844. who graunted indulgences of three yeares and of three Quadrigenaries vnto those that should visite the Church of S. Martin vpon the mountaine Spist de sanct Suuiberto apud Sur. tom 2 post S. Suuibert vpon the feast of the same Church He citeth likewise Vrban the second to haue graunted a plenary indulgence to those that went to the holy warres Hee citeth also Martine the fift to huae graunted a plenarie indulgence And the Councell of Trent to haue approued also the vse of Indulgences Amongst all which cited by Bellarmine Pope Gregorie the first liued in the sixt centurie Pope Leo the third who was successour to Pope Adrian the first liued in the eight centurie Sergius the second successor to Gregory the fourth liued in the ninth century Vrban the second successor to Victor the third liued in the eleuenth centurie Pope Martin the fift by some called Martin the third successour to Iohn the one and twentieth liued in the fifteenth centurie as appeareth in the French Iesuite Iames Gaultier Table Chron. de l'estate du Christianisme Now therefore when I doe seriouslie consider these assertions of Ioannes Viguerius and Cardinall Bellarmine for the practise of Indulgences the ancientest they cite is Gregory the great who liued in the sixt centurie which was after the sowing of much cockle and more heresies man being asleepe no such practise hauing beene knowne by anie Pope before then whereby it appeareth that their doctrine euen by their owne assertions about these pardons and indulgences is but a new doctrine lately sprung vp in the christian world and hath not the marke of Antiquitie to stand in defence of it 5 This I find also euen by Bishop Fisher to be most true Other late writers shew the noueltie of Indulgences who saith That so long as there was no care of Purgatorie no man sought after Pardons for on it dependeth the credite of Pardons When therefore Purgatorie was so lately knowne and receiued in the Church Assert Luther confut art 18. pag. 86. who now can maruell at Pardons that in the beginning of the Church there was no vse of them Pardon 's therefore began after that they had trembled a while at the paine of Purgatorie I find also that Durandus saieth There are few things to be affirmed for certainetie concerning Pardons 4. d. 20. q. 3. because the Scripture speaketh not expresly of them and the Saints Ambrose Hillarie Augustine Ierome speake not of them at all Caietane also the great Schooleman saith There can no certaintie be found of the beginning of paerdons There is no authoritie of the Scripture or auncient Fathers Greeke or Latine that bringeth it to our knowledge Tra Hat de Indulg ca. 1. And Alphonsus sheweth in verie plaine termes that they are but nouelties saying Their vse seeme to haue come but lately into the Church Haeres verbo Indulg And Henriquez a Iesuite often cited by the Readers in Rome hath these wordes There bee ceertaine late Dinines which affirme it is no rashnesse Sum mor. li. 7. cap. 3. if a man say the vse and practise of Indulgences is not from the Apostles times Now this beeing considered which these Writers esteemed most learned by their owne associates doe finde euen contrary to cardinall Bellarmine who citeth Scriptures for proofe of Indulgences that there is no mention of in the holy Scriptures nor Fathers nor the ancient Church I could not but conclude but that certainely they are nouelties not to bee embraced the doctrine of them is but cockle that ouergroweth the good corne it is after-comming and therefore not to be esteemed So that now finding no good ground of these Pardons I can find no truer
and to attribute more vnto her then will stand with the nature of a pure Creature and derogate from her that most blessed benefit of her Redemption by Christ And further consider that if the approbation but of one heresie argueth infidelitie and sheweth no true faith in other points as the Church of Rome teacheth then are they who are led with this errour no true beleeuers at all CHAP. XVIII Containing an obseruation of the honourable state of Marriage prehibited by the Church of Rome to Priests who by Gods Law may lawfully liue in it and allowed to those who by Gods Law can not liue together without Incest AMongst all the fearefull dangers where-with the life of man is enuironed How miserably the Church of Rome is illuded by Satans wily suggestions by reason of the continuall outward assaults and hidden ambushes of our three Enemies the World the Flesh and the Deuill It is certaine that none of them can be more difficultly auoided or hardly resisted than those of the Deuill who being least apparent with greater subtletie can deuise his plots and slily conuay them with faire outward pretences vnto their designed ends than the other two can who by their outward appearances and shewes either of Beautie Riches Pompe or sensuall Preasures may bee discouered and with the more facilitie preuented or foiled The reason hereof is because the Deuill hath a knowledge surpassing mans knowledge and hath power so great that there is none vpon earth may bee compared vnto it by the first be knoweth how to deceiue man by the second hee is most able to performe the intentions of his deceiptfull nature Hence hee appeared to Eue in Pa adise in the disguised shape of a serpent by GODS permission that thereby were may learne how much his craft is to bee feared The Seraphicall Doctor of the Church of Rome noting as much Bonauen in breuiloquio part 3. cap. 3. when hee said It was the prouidence of God that the Deuill in tempting should assume the forme of a Serpent that his craft might not only bee discouâ—red but also that by that likenesse the wilinesse of the Deuill 〈◊〉 tempting might bee knowne to all the children of Adam Hence also bee appeared to our mercifull Redeemer in the Wildernesse as Saint Augustine and others thinke vnder the shape of a Râ—igious man that hee might the more craftily tempt him saying Si filius Deies die vt la pides isti panes fiant If thou art the Sonne of God say that those stones bee made bread Where saith Vega Didacus de la Vega tom 1. Dom. in Quadrag Iob 41. You may see how the Deuill vnder the shew of pietie hideth his malice Therefore well said Iob of the Deuill Quis reuelabit faciem indumenti eius Who shall reueale the face of his garment as if hee should say it is a difficult thing to reueale the Deuills countenance for hee often changeth his countenance to deceiue men and being full of fraude and malice hee vseth often to change his countenance and vnder the colour of some pietie and vertue to hide himselfe Which craftie imposture of the Deuill is not more liuely in any one thing to bee discouered than by his suggestions to the Church of Rome which vnder the colour of chastitie and for greater perfection hee hath guilefully induced to make a prohibition of Priests marriages which the law of GOD doth not forbidde thereby giuing occasion of farre greater abuses against chastitie than otherwise could haue happened to the dishonour of God to the scandall of the Church and to the ruine of infinite soules who being debarred of the lawfull and honourable remedie of marriage appointed and approued by God himselfe through the weakenesse of humane nature fall into such abhominable impurities as are not to be named Neither only hath the Deuill cunningly vnder this pretence deceiued the Church of Rome like a slie Serpent but also by too high a conceipt and estimation of her selfe an other way euer praising her authoritie and preheminence of Ecclesiasticall iurisdiction by a sinister interpretation whereof shee soareth so high aboue her selfe in equalitie with God that hee hath enduced her out of her pretended fullnesse of authoritie and power to dispence with Marriage in those degrees of affinitie as GOD himselfe hath prohibited The doctrine of both which points are so repugnant to the holy Scriptures and so crossing thâ— practise of the first ages of the Church as nothing can be more 2. The prohibition of Priests marriages is not agreeable to the holy Scriptures Genes 2. vers 18. For first the prohibition of Priests marriage can no way stand with Gods truth reuealed in the holy Scriptures For first it is apparent that marriage is an institution and ordination of God himselfe instituted before the fall of man as appeareth in Genesis where it is written It is not good for man to be alone let vs make a helpe like vnto himselfe Which place of Scripture Cardinall Bellarmine most impetitinently wresteth in citing it De Matri Sacram lib. 3. c. 2. to proue marriage to bee a Sacrament of the new Law instituted by God for that purpose If this place proue it to bee a sacrament it will follow that it was also a Sacrament in the old Law which were inconuenient and against the whole current of Romish Doctors Thomas Aquinas teaching out of Saint Augustine That the Sacraments of the old Law are taken away S. Thom. 3. part q. 61. art 4. sed contra August contra Faustum lib. 19. cap. 13. tom 6. Thom. in corp vbi supra because they are fulfilled and others are instituted in power greater better for profit more easie to performe fewer in number And further Aquinas himselfe teacheth It is behouefull there should bee other Sacraments in the new Law wherewith the thinges should bee signified that went before of Christ besides the Sacraments of the old Law by where future thinges were foretold Bellarmine to proue his purpose should shew where in the new Law it is instituted as a Sacrament for as Thomas Aquinas saith marriage as it is ordained for the procreation of children 3. p. q. 42. art 2. in corp which was necessarie before sinne was instituted before sinne but as it affordeth a remedie against the wound of sinne it was instituted after sinne in the time of the Law of nature but as it representeth a mysterie of the coniunction of Christ and the Church it hath had an institution in the new Law and according to that institution it is a Sacrament of the new Lawe By which Doctrine of Thomas Aquinas first saying that it hath had an institution in the newe Lawe it is cleare to be very absurdly cited by Bellarmine for the institution of marriage before to prooue it to be a Sacrament and secondly that this Doctor himselfe committeth a great ouetsight in affirming it to haue had an institutioÌ„ in the new Law whereby it