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
the true Church of Christ and which was Gentilisme but now it is no way knowne vnto those which desire to know which is the true Church but onely by Scriptures wherefore because all these things which belongs so properly to Christ in truth heresies haue the same also in schisme Churches likewise holy Scriptures likewise Bishops likewise and other orders of Clerkes Baptisme likewise the Eucharist and all the rest lastly Christ himselfe One therefore that desireth to know which is the true Church whence shall he know it in the confusion of such likenesse but only by the Scriptures Note this likewise heretofore they were knowne by miracles who were true Christians who false How false Christians either could not do miracles as true Christians did or else they could not do such as true Christians did But now the working of miracles is altogether taken away and it is more found that false miracles are wrought by those who are false Christians as Peter according to Clement expouÌ„deth also power is to be also giuen of doing ful miracles vnto Antichrist Likewise heretofore the Church of Christ was vnderstood by their maners when the conuersation of al or most Christians was holy which was not among the wicked But now either such or worse Christians are become then Heretikes or Gentiles And moreouer greater continencie is found amongst those who liue in scisme then among Christians He therfore that will know which is the true Church of Christ whence shall he know it but only the Scriptures Note this The Lord therefore knowing that such a confusion of things should come in the last dayes he therefore commandeth that Christians who are in the Christianitie being desirous to obtaine firmenesse of the true faith should flie vnto nothing but vnto the Scriptures Note againe For otherwise if they haue regard to other things they shall be scandalized and shall perish not vnderstanding which is the true Church and by this they shall fall into the abomination of desolation which shall stand in the holy places of the Church Whereby it appeareth that the only means to find out the true Church is the canonicall Scriptures especially in these latter times to which we are now arriued 5 To our purpose also Gregorie Nissen calleth the Scriptures Other fathers Orat. de eis qui adeunt Hierosolimam A straight and inflexible rule I obserue also Saint Augustine to ioyne with the former who saith The Scripture pitcheth downe the rule of our faith De bono vid. cap. 1. And againe hee saith This controuersie depending betweene vs requireth a Iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle De nupt cencup ad Vater lib. 2. cap. 33. Epist 112. ad Paulin. In another place If a matter be grounded on the cleere authoritie of the holy Scripture such I meane as the Church calleth canonicall it is to be beleeued without all doubt but as for other witnesses and testimonies vpon whose credit any thing may be vrged vnto vs to belieue it it is lawful for thee either to credit or not to credit them according as thou shalt perceiue them of waight to deserue or not to deserue credit He saith besides De doctrin Christiau lib 2. cap 9. Ibid. cap. 42. All points which concerne faith and good life are found in those things which are plainly set downe in Scripture And againe in another place Whatsoeuer it be that a man learnes out of the Scripture if it be hurtfull there it is condemned if it bee profitable there it is found Tract 3. in 1. epist Ioh. Contra lit Petilian Dâ—â—at lib. 3 cap. 6 de vnit Eccles cap. 11. Againe hee saith The Church is our mother her breasts are the two Testaments of the Scripture whence she giueth her children milke Againe further If we or an Angell from heauen declare vnto you either concerning Christ or his Church any other matter or any thing belonging to our faith or life but what you haue receiued in the Legal and Euangelicall Scriptures let him be accursed The same famous Doctor likewise reuoketh from miracles to Scriptures De vnit Eccles cap. 16. saying Say not these things are so because such a one did such and such marualles but let them proue their Church by the canonicall bookes of Scripture and by nothing else These are the demonstrations of our cause these are our foundations these are our grounds whereupon we build And againe Our faith shal reele totter if the authoritie of the Scriptures stand not fast By all which according to this famous Doctor who is termed malleus haereticorum the hammer of heretikes you see this rule of faith most cleerely approued and iustified 6 Neither doe other auncient Writers swarue from the same doctrine Other fathers De error prophan relig p. 61. for Iulius Firminus sayth Let the venerable mysteries of the Prophets be opened let the credit of the holy Oracles stand by vs. Origen further sayth Hom. 1. in Ierem We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Cyrill the Bishop of Hierusalem sayth Concerning the holy and heauenly mysteries of faith Catech. 4. pag. 15. we must not deliuer any thing though neuer so small Note this without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also beleeue the demonstration thereof from the Scripture for the securitie of our faith ariseth from the demonstration of the holy Scripture The Emperour Constantine in his speech to the Bishops of the Nicene Councell hath this memorable saying Theod Hist li. 1. c. 7. pag. 284. We haue the teaching of the holy Ghost written for the Enangelicall and Apostolike bookes and the Decrees of the old Prophets doe euidently teach vs the things that are needfull to be knowne concerning God Therefore laying aside all contention let vs out of the dinine inspired Scripture take the rersolution of those things we secke for Neither will I let my penne paste another notable saying of Saint Augustine which is diligently to bee noted saying In Io. tract 21. Some may obiect we doe rashly in discussing and searching out the wordes of God but way are they vttered if they may not be knowne Why haue they sounded if they may not be heard and why are they heard but that we should vnderstand them Thus the Ancient resolued me in the securitie of this rule 7 And not onely these Proofes of late Writers but also the moderne Writers of the Church of Rome forgetting themselues as it seemeth in their writings euen against their owne grounds about the rule of faith haue giuen me no lesse euidence for this most straight and sufficient rule of the sacred letters and Canonical bookes than the former For first their great
learned Doctor whom they call the Angelicall Doctor sayth Tho. Aqu. lec in 1. Tim. 6. The doctrine of the Apostles and Prophets is called Canonicall because it is as it were the rule of our vnderstanding 1. q. 1. ar 4. And againe our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the Canonicall bookes 1. q. 1. ar 8. and not vpon reuelation if any such haue beene made to other Doctors And also in another place hee sheweth how all iudgement of truth is to be referred to the Scriptures saying In arguing it properly vseth viz. the said reuealed knowledge Tho. 1 q. part 1. q. 1. ar 8. ad 2. whereof he speaketh of necessitie the authorities of Canonicall Scripture but the authorities of other Doctors of the Church as it were arguing out of her owne but probably For our faith doth relie vpon the reuelation made to the Apostles and Prophets who wrote the Canonicall bookes nd not vpon any reuelation made to other Doctors Therefore Augustine sayth in his Epistle to Hierome Epi. 19. Paulo post princip to 2. I haue learned to giue this honor to the onely bookes of Scriptures which are called Canonicall as to beleeue most firmely that not one author of them hath erred in writing but others I reade so that with what soeuer holinesse and learning they are endued as not therefore to thinke any thing a truth because they haue held or written so And in another place Faith doth cleaue vnto all the articles of faith for one medium to wit for the first truth proposed vnto vs in Scriptures according to the doctrine of the Church vnderstanding rightly and therefore hee that swarueth from this meane doth totally want faith Antoninus the Archbishop of Florence writeth expressely Sum. part 3. tit 18. c. 3. ff 3. That God hath spoken but once and that in the holy Scripture and so plentifully to meete with all temptations and all cases that may fall out and all good workes that as Gregorie in the two and twentieth booke of his Morals expounds it he needes no more speake vnto vs concerning any necessarie matter seeing all things are found in the Scripture Gerson a great man in the Councell of Constance sayth De com sub vtraque specie The Scripture is the rule of our faith which being well vnderstood no authoritie of men is to be admitted against it Durandus sayth That generally in the things that touch our faith wee must speake to that which the Scripture deliuereth Praef. in sent least any man fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet the knoweth nothing as he ought to know for the manner of our knowledge must be not to exceede the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinall sayth 1. Sent. q. 1. ar 3. The verities themselues of the sacted Canon be the principles of Diuinitie because the finall resolution of Theologicall discourse is made into them and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius sayth Locor l. 3. c. 29. pag. 290. The Scripture is the infallible rule of truth yea the measure and iudge of the truth Peresius the Diuinitie Reader at Barcelona in Spaine sayth The authoritie of no Saint is of infallible truth Iac. Per. de ratio con li. 2. c. 19. for Saint Augustine giues that honor onely to the sacred Scriptures Whereupon I frame this reason That onely is the infallible rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the infallible rule 8 Bellarmine also writeth thus Other late Writers De verbo Dei li. 1. cap. 2. The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing more certaine nothing better knowne than the sacred Scripture contained in the writings of the Prophets and Apostles wherefore the sacred Scripture is the rule of faith most certaine and most safe and God hath taught vs by corporall letters which wee might see and reade what he would haue vs beleeue concerning him Whence I gather that if the Swenckfeldians are to bee drawne to the written Text then ought those of the Church of Rome also be recalled to the same rule from their vncertaine traditions from the Popes sole definitiue sentence and from their Councels not teaching by Scriptures If nothing be more knowne nothing more certaine as the Cardinall confesseth than the Scriptures why doe they reiect them from being the rule as not sufficient to preserue from error not knowne ynough The same Cardinall sayth in another place De not eccles c. 2. ff respond Simpliciter The Scripture is better knowne than the Church in some case as namely where it is receiued and speaketh plainly and the question is of the Church Willauincentius confesseth The Scriptures and they alone are able to teach vs to saluation De ratio stud Theol. li. 1. c. 31. pag. 21. as the Apostle in the third chapter of his second Epistle to Timothie affirmeth saying All Scripture is inspired of God in which words the Apostle comprehendeth all things that are needfull to the saluation of man Comment in 2. Tim c 3 in vers 15 16. Espenceus writeth That if any thing be needfull either to be knowne or done the Scriptures teach the truth reproue the false reclaime from euill persuade to good neither yet doe they make a man good in some sort but perfect yea they can teach a man to saluation and make him learned sufficiently Panormitane writeth thus One faithfull man Part 1. de elect polest ca. significa though priuate is more to be beleeued than the Pope or a whole Councell if he haue better reason on his side and authoritie of the Old and New Testament And Gerson more sully De exemp doct part 1. considera 5. The examination and triall of doctrine concerning faith belongeth not onely to the Pope and Councell but to euery one also that is sufficiently seene in the holy Scripture because euery one is a fit iudge of that he knoweth And againe some lay-man not authorised may be so excellently learned in the Scripture that his assertion shall be more to be credited than the Popes definitiue sentence for the Gospell is more to be credited than the Pope Therefore if such a lay man though he be priuate teach a truth contained in the Gospell and the Pope either know it not or will not know it yet it is euident that his iudgement is to be preferred Costerus Cesterus sayth That such verities concerning our faith as are absolutely necessarie to be knowne and beleeued of all men are plainely taught in the Scriptures themselues Doctor Saunders sayth Rock pag. 193. Wee
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 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
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
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
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
it absolutely necessary that God should continue that faith by miracles which was formerly planted by them but rest themselues contented with the former of the Primitiue Church lest otherwise they should be subiect to seduction whence I concluded to my selfe that vnlesse the Church of Rome could proue her selfe to be true Catholike and ancient Primitiue I ought not to be led by her pretended miracles in regard that Doctor Stapleton saith Heretikes and the forerunners of Antichrist may do true miracles by Gods permission for the triall of the good which neither my selfe nor any manelse ought to beleeue because Christ hath armed vs with a warning caueat against them saying Nolite eis credere 4 Which Pretence of miracles a signe of false teachers Matth. â—4 24 how true it is I appeale to the holy Scriptures themselues our Sauiours words are most plaine There shall arise false Christs and false Prophets shall shew great signes and wondes so that if it were possible they should deceiue the verie Elect behold I haue told you before but beleeue them not by which warning aduice is giuen to beware of them to discerne them and not to giue credit vnto their teaching notwithstanding all their miracles Neither is Saint Pauls prediction lesse significant of them who remembreth vs 2. Thess 2.9 That the comming of that sonne of perdition is by the working of Satan with all power and signes and lying wonders and in all deceiue ablenesse of vnrighteousnes among them that perish because they receiued not the loue of the truth Apocal cap. 13.13.14 that they might bee saued Saint Iohn also in his Reuelations speaking of the second beast saith He did great wonders so that he made fire to come downe from heauen on the earth in the fight of men and deceiued them that dwellon the earth by the signes which ae permitted to him to do in the sight of the beast Apocal. cap. 16.13 Afterwards we heare also againe that three vncleane spirits like frogs came out of the mouth of the Dragon and out of the mouth of the beast and out of the mouth of the false Prophet for they are the spirits of diuels working miracles And moreouer lastly we find in the same booke That the beast was taken and with him that false Prophet Apocal. cap. 19.20 that wrought miracles before him whereby he deceiued them that receiued the beasts marke Now what is to bee vnderstood by powers signes and wonders I will cite the words of Ioannes Vignerius Institut Christ cap. 9. §. 2. vers 3. Hebr. 2. Matth. 24.24 who saith That miracles in the sacred Scriptures are tearmed powers signes wonders and portentes for Hebrewes the second it is said God witnessing in signes and portents and diuers powers and Matthew the foure and twentieth they are called prodigies which differ thus in that because they exceed the facultie of nature they are termed powers but in that they are ordained to the manifestation of grace they are called signes and for their excellencie they are termed wonders and prodigies as it were shewing things far off So that putting all these places together I could not conclude otherwise then vnlesse I would beleeue these false Prophets vnlesse I were willing to be an Entertenido to the son of Perdition and bee deluded most notoriously by lying wonders vnlesse I would be a perpetuall consort vnto the frogs vamped forth of the Dragons mouth vnlesse I would bee wilfully deceiued as one that had receiued the beasts marke then to shake hands with the present Church of Rome boasting so much in her miraculous powers signes wonders and prodigies for in the reformed Churches I find no such illusions pretended nor the least danger thereof nor any where else but in the present Romane Church 5 By which obseruation Miracles not to be expected in the latter times I was the rather induced to this conclusion for that I finde diuers inclining to thinke it too much curiositie now that the faith is planted and after so long continuance to seeke it out by more miracles Therefore first I will set downe the Doctrine of an old Dominican Friar distinguishing the times of doing miracles whose words are these The Church hath a three-fold state viz. Iacob de Vorag de sanctis in die ascensio ser 6. The Primitiue the moderne and the last In the Primitiue state miracles were wrought often but now seldom and in the last state that is of Antichrist they shall be done most seldome In the Primitiue state they were done often because according to Saint Chrysostome the ancient miraracles haue admiration profit and necessitie Therefore then according to Saint Chrysostome miracles were done as well for admiration because men being then accustomed to their senses were therefore to be lifted vp as for profit because then many were infirme and oppressed of diuels and for necessitie because they were infidels and wrapped vp in errors But in the moderne state they are seldome done because necessitie requireth them not men being now beleeuers yet sometimes they are wrought because profit and vtilitie exalteth them for that sometimes men are found weake and to stand in need of them And why miracles are not done now so frequently as they were in the Primitiue Church there is a threefold reason one is for the strength of faith because now the Church is strengthened and established in faith This reason Bernard assigneth putting an example of the plant into which we power water till we see it fastened in the earth secondly for the profitable example of the world De ciuit Dei lib. 22. This reason Augustine assigneth saying whosoeuer requireth yet wonders that he may beleeue he is a great wonder himself who beleeueth not when the world beleeueth Thirdly for the greater merit of faith because according to Saint Gregory faith hath no merit where humane reason prouoketh it but in the end they shall bee wrought but seldome for three reasons that Isidorus teacheth either that the hand of the persecutors may become more bould or that the patience of the Saints may be the more proued or that the lightnes may be the more shewed of those which shall fall Who speaking heere of the miracles of Saints in these three states of time she weth they shall be scanty in the middle ages after Christ and very raw in the last ages which if it be true what can I do but suspect the pretended miracles of the Church of Rome which swarmeth with so many bookes replenished with their narrations in such strange and vnheard manner as there were neuer the like and therefore they easilie seeme to surmount all beliefe and I may more largely presse those words against those of the Church of Rome which this Authour pointeth at saying to all her followers out of Saint Augustine De ciuit Dei lib. 22. Why say they are not the miracles now done which you doe preach to haue beene done I might
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
as the Church of Rome teacheth who being deuoted much to the virgine Marie prayed often vnto her to bee deliuered from this doubt Who being one day at Masse the Hoast before the saying of the Pater noster was gone out of his sight whereof as hee was in a great amazement the virgine Marie appeared vnto him holding her sonne Iesus betwixt her armes and said vnto him This is he whom I brought into this world this is he whom you haue consecrated this is he whom you haue held and touched with your hands and shewed to the people to be adored which you eate and drinke in the Sacrament behold here I giue you my Sonne with reuerence and deuotion to be receiued of you and so as shee presented him vnto him he changed at that instant againe into the forme of bread whom he receiued and so his doubt ceased Here you see courteous Reader strange miracles alledged by the Papists in confirmation of their doctrine one while the bread is vnseene then Christ and our Ladie and then againe the forme of bread another while a Mule forsaking his prouender to adore God in the Sacrament whether these be not such signes wonders and great prodigies as may seduce the elect if it were possible I leaue to the holy Ghost to informe you the truth saying Nolite eis credere beleeue them not And one more yet I will relate vnto your memorie which hath beene wrought of late yeares and may be esteemed for a notable lie Till Bred. 7. Col. sac c. 7. There was a certaine Caluinist that married a Catholike woman that is Papist that long endeuoured to induce her to heare a Caluinist Minister preach The wife after she had a long time contradicted him was at last constrained to goe by the rigorous speeches and threatnings of her husband yet did she first acquaint her ghostly father there with who aduised her to obey the commaundement of her husband and to goe onely once to the said Sermon yet with condition to goe first to Confession and to the Communion The woman hauing performed the aduise of her ghostly father strengthned with the Sacraments went to the Sermon and she was no sooner entred but the Preacher became as silent and mute as a fish yet said at last after a little pause Here is some bodie present that hath eaten of the bread of Papists which is the cause that I will now giue ouer preaching hoping to make recompence another time The husband who was present seeing the Preacher A pretie fiction to disgrace Caluinists by Gods permission to become silent and disabled to prosecute his matter for the presence of one that had receiued the holy Communion who being returned home enquired of his wife whether shee had not receiued the Communion that morning or not she without dissimulation answering yes her husband suddainly knew that this doctrine of the Caluinists was false and accursed in that being placed with the light of the Sacraments of the Catholike Church it withered so and came to nought whereupon presently he made a good fire burned all his bookes to pouder and ashes and became himselfe a child of the Catholike Church In which miracle first I obserue that the ghostly father of this woman gaue her leaue for obedience to her husband to go to the Church of Caluinists which how it can hang with the doctrine of Paule the fifths Breue who sheweth it vnlawfull for English Catholikes to goe to the Churches of Heretikes viz. of all Caluinists and Protestants that are so in his iudgement vnlesse it be said that the Church of Rome holds one doctrine of faith lawfull at one time that is not lawfull at another time I should be glad to be resolued But this I obserue to proceede from Gods prouidence that the inuentors of these and the like miracles for the confirmation of their doctrine in one point doth often in some circumstance or other shew such ignorance or falsehood that discouereth them either not to approue the matter they intend or else runneth into some other error lesse tolerable shewing them most plainely to be such signes and wonders as Christ giueth a Caueat of them Not to be beleeued Many other miracles I might here insert but that I will not be too tedious in such idle tales fitter to be told amongst children as fables than to any men of more ripe iudgement yet are they amongst the Clergie of Rome of such account that their Sermonists are stuffed with them as may be obserued in Iacobus de Voragine Iohannes Meff Bernard de Bust Philippus Dies and many the like and are held more profitable for the people than any other manner of doctrine Yet I obserue one thing by reading of their liues of Saints that many miracles which were authenticall for many hundred yeares past are now growne to be Apocryphall as may be seene by comparing the auncient liues of S. George S. Katherine the Queene and others with them as they are of late yeares corrected and written by Lipeloo following Baronius and other writers of the same kind 12 Now therefore to draw neere my conclusion My conclusion about miracles what fruit could I better gather vpon the due obseruation of Christs warning vnto the world Not to beleeue such miracles than that the Church of Rome cannot bee the true Church of God that either winketh or authoriseth infinite numbers in the same nature as these are of which I haue alreadie recorded out of her owne Writers for which cause I could not but abandon her Communion and flye to that Church which like a faithfull Spouse resteth contented with the former miracles where with Christs Church was begun and chiefely relying vpon the holy Scriptures and the auncient doctrine of the Primitiue Church Yet is not my opinion in this point of miracles so to bee vnderstood as that I doe thinke no true miracles at all shall euer be done in the declining age of Gods Church but I would haue it knowne that my iudgement is that none are to be beleeued which are pretended to be done in confirmation of new doctrines not taught in the Scriptures not knowne to the auncient Church because it is most euident that Christ hath forbidden all beleefe of them and therefore not to be esteemed of otherwise than as of illusions of Sathan wherewith to enchant soules and to make them beleeue lyes in stead of truth and verities Oh what a miserie is it to see how many simple sincere and ouer-credulous Christians are cousened with these deceits and illusions of the Diuell and the true markes of Antichrist Let me therfore entreat thee courteous reader to remember the predictions of these signes and wonders aboue mentioned forespoken of by Christ S. Paule and S. Iohn and not so fondly to be lead blind-folded to the eternall destruction of thy soule by too much credulitie Be not like the Scribes and Pharisies seeking after signes from heauen for the faith least you
many others which I haue before in the ninth Chapter shewed not to be ancient and consequently hereticall because they are new and aftercome into the Church 7 Againe The corrupt and rotten fruits of Romish doctrine when I considered further the second way to iudge of false prophets by the Church of Rome as Stapleton teacheth by the proper fruits of their doctrine I found also by this way the fruits of Romane teachers to be most corrupt and rotten issuing forth of their doctrine for what proceedeth from their dogmaticall teaching the lawfulnesse of the Stewes tolleration but too vnrefrained a licence and liberty of sinning to all that are loosely affected What greater incentiue to sin can there be for lasciuious persons then assurance of place and persons where conueniencie and consent may assuredly bee expected Or what greater occasion to yong persons prodigally to spend their temporall substance and ruine their soules then grant of such open passage to si◠What can more encourage poore minds to be dishonest then permission to get themselues liuings by dishonestie As also what can more demonstrate the Popes couetousnes and insatiable auarice then the permission of such offenders paying yearely tribute vnto him for the free exercise of all filthie abominations Againe what proceedeth from the prohibition of Priests marriage but infinite and almost innumerable sinnes against nature as bestialitie Sodomie vnnaturall euacuations Incest adulterie fornication sacriledges and a thousand other abominations which abound in the present Church of Rome whilest that lawfull wedlocke and honorable bed which Saint Paul calleth vndefiled may not be permitted nor commended without imputation of incontinencie sacrilege and filthy pollution which is truely the doctrine of Diuells as Saint Paul termeth it I omit to speake how many virgins haue beene defloured how many matrons dishonoured how many monastcries peruerted how many good husbands wronged how many widdowes abused how many wilfull abortments how many slaughters of children and other foule abominations committed by vnmarried Priests therefore though chastitie and single life are both highly commendable and profitable to him that hath the gift to liue so yet the restraint thereof hath more disgraced the Church of God then almost any one point whatsoeuer making euen sacred things to appeare to the world deformed and full of such blemishes as wil neuer be taken away I haue obserued further also that the doctrine of pardons for the release of temporall paines due to finnes either in this life or in Purgatory annexed vnto graines meddals crosses rings and the like paltry things which is a doctrine most currant in the Church of Rome doth serue for the root offpring of much couetousnes and auarice of much losse of time vnprofitably of simony in selling Masses which are counted sacred things for money of neglecting to pray for the liuing while so many dirges masses funerals trentals and Aniuersaries are said for the dead without fruit or profit nay how farre did Pope Gregorie Lipeloo in vita Greg. Mag. stiled the Great proceed in the vanitie of this doctrine whilest he praied not for deceased Christians only but for a damned Pagan who as it is fabulously writtē in his life and hath passed currant these many hundred years deliuered the soule of Traian the Emperour out of hell fire by his praiers which hath hitherto beene obtruded vnto the Christian world for an especial fauor shewed by God vnto that Pope which shall neuer be shewed vnto any other Be not these goodly illusions of the world most abominable abuses of religion growne vp in the Church of Rome enameled with zealous and charitable pretences whilest such tales must set forth this Popes worth and be beleeued and the holy Scriptures teaching no remission after this life must not be of any credit at all I haue noted many euil branches to rise out also frō another root of their doctrine which cōfisteth in teaching men to pray to Saints how much Gods glory thereby is takē from him is apparent to any man of experience trauel who hath seen obserued how much the outward solemnities of Saints daies do excell the solemnities of Sundaies which are the feasts of the Son of God that hath obserued many more Churches dedicated to thē then to God himself that hath noted the ordinary common praier of lay-men to be called our Ladies office whilest they haue none at all made in honor of the holy Trinity or of the Father or the Son only a short one they haue in honor of the holy ghost another of the crosse yet not free from superstition idolatry whilst they pray Officium sanctae crucis ad Mat. By the signe of the cresse to be deliuered from their enemies whilest they attribute the victory Christ got vpon the crosse to the crosse it self saying O victory of the crosse and admirable signe cause vs to hold our triumph in the heauenly court Againe Antipho By a tree we were made bond-mē by the holy crosse we are set free The fruit of the tree seduced vs the Sonne of God redeemed vs. And againe O blessed crosse c. sweet wood sweet nailes c. Antipho ad noc Againe O venerable crosse which hast brought saluation to wretches by what praise shall I extoll thee for that thou hast prepared vnto vs thy heauenly life Againe speaking to Christ By thy holy crosse thou hast redeemed the world c. Al which in my iudgement seemed very derogatory to Gods glory as tēding to a diuine worship of the creature for the Son of God And thus in their excessiue deuotions to Saints and creatures they haue little feeling or vnderstanding of the true loue and deuotion they should feele and shew to their Creator 8 When moreouer I consider how the Church of Rome freeth the Clergie from true obedience to temporall Princes Other instāces of the corrupt fruits of Romish doctrine by their immunity it pretēdeth they enioy euen by Gods law and great priuiledges freeing frō ciuil courts gouernment I find here an open gap made to al busie heads tumultuous spirits to say thinke do what they list against the sacred authority of Kings and Princes confirmed by God himselfe But withal when I adde the doctrine now so much taught in the Church of Rome by her false prophets viz. that the Pope hath power and ecclesiasticall authoritie from God for the good of the Church to depose Emperours Kings and Princes from their regal dignities kingdomes in the execution whereof the Pope himselfe as the head of Christianity wil be the chiefe iudge commander in his owne cause I find al the wals defences of security for Kings shaken to the ground and doores let open to the wicked intentions designmēts of factious spirits to plot against Kings and to subuert kingdomes with liberty of conscience free from all scruple or remorse Hence and from no other spring ariseth so much contempt in the
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
confession to the elder of the two and chiefly in respect of his authoritie The next morning shee went to him desiring him to heare her confession who being willing bad his companion to withdraw himselfe a little a side which he did yet sometimes casting his eies towardes them he perceiued that at euery sinne the Lady confessed a Toade went out of her mouth but being at last neare the point of confessing her most odious and detestable sinne where with her soule was charged for feare and shame shee durst not expresse it whereupon the yong religious Frier who stood at the end of the Chappell saw all the mentioned Toades returne againe into her mouth Soone after these two religious men departed and being vpon the way the yongest beganne to tell the elder that which hee had scene when the Lady was at confession with him wherby the elder vnderstood that the same Lady A strange tale about a Ladie not confessing all her sinnes willingly and to her knowledge had concealed some sinne which shee had not confessed who forthwith returned backe againe vnto her to admonish her to looke well to her conscience but alas hee found her dead And as hee praied to God for her three daies together at length shee appeared vnto him with a chaine of redde hot yron about her necke with two Serpents embracing her and sucking her breasts with two Toades in her cies from her mouth and nostrills issued forth fire and brimstone and about the haire of her head there were a great number of Lizardes who said vnto him O Father I am that accursed and miserable woman that two daies since made a confession vnto you but because I did willingly conceale the sinne of Adulterie and Incest behold I am damned for euer With that the Confessarius adiured her by the liuing God to declare two thinges vnto him first the signification and meaning of these diuers paines Vnto whom shee answered that the Lizards crawling about her head were for the punishment of the dressings shee wore about her head the two Toades which couered hereies were the punishment of her wanton and lasciuious lookes the flaming darts were for punishment of her detractions defamations foule and dishonest songs and speeches The two Serpents which sucke my breasts signifie the foule touchings which haue beene committed vpon mee The crueltie of the Dogges that deuoure my handes are punishments for mine owne vnchast touchings of my selfe and for that I haue giuen presents vnto my Louers out of the goodes wherewith I might haue relecued the poore Seruants of CHRIST IESVS I am seated vpon this Dragon that putteth mee to vnspeakable paine and torment burning my legges and thighes in punishment of all my wicked deedes Then the Penitentiarius willed her to expound his other doubt namely for what sinnes men of these times were principally damned Shee answered that men went downe to Hell for all manner of sinnes but women chiefly for foure sorts of sinnes for the sinne of luxurie for their sinnes of vaine apparell and painting for witch-craft and for their shame to confesse their sinnes And so when shee had said thus much the Dragon with a wonderfull great noise raised vp himselfe and carried her to hell where shee remaineth in endlesse torments If this were a true storie no doubt it would make much for auricular confession but the cause of suspition is that there is no place named where this should happen or where this Ladie dwelt besides it standeth onely vpon the bare relation of a Frier which kinde of people are by many much suspected of forgerie in such deuises and lying miracles which often the very circumstances of them doe discouer to be false Is it likely that she who had long concealed her sinnes would haue gone at all to confession vnlesse shee had purposed to open them he being a stranger and vnknowne But the storie may serue in Friers iudgements to terrifie poore women withall as the Popes Anathemaes doe terrifie many men who stand more in feare of them than of Gods threatnings But sweet Iesus keepe men from beleeuing such lying wonders and giue them grace not to giue eare to any thing not warranted in Scriptures or iustified by antiquitie and as thou hast mercifully led me from beleeuing such lyes so of the same goodnesse impart also the shining beames of truth vnto others and graunt that thy onely two Sacraments Baptisme and the holy Eucharist iustituted by thy selfe may haue their due esteeme and other institutions to be esteemed not as Sacraments but as matters profitable for vse and fit to be practised in the Church CHAP. XVII Containing an obseruation about the doctrine of the Virgine Maries conception in originall sinne ALbeit I finde that God is to be glorified for the great vertues and priuiledges he bestoweth vpon his Saints and chiefest seruants The doctrine of the Virgine Maries immunitie from originall sinne doth derogate from the honor of God yet it is to be done with such moderation and carefull discretion that whilest wee glorifie him in them we be warie not to attribute more vnto the Saints than will stand with the condition of seruants in giuing that glorie which is due to the master vnto his inferiors for although God himselfe haue said Whosoeuer shall honor me 1. Reg. I will glorifie him so hath he also left it recorded from his owne mouth I will not giue my glorie vnto any other Whence it followeth that although God haue bestowed such rare and singular priuiledges and prerogatiues vpon the virgine Marie the mother of Christ as he hath not done the like to any creature whatsoeuer insomuch that she her selfe knowing and feeling the happinesse of them said All generations shall call me blessed 1. Luc. 47. because he hath done me great fauors who is powerfull and holy be his name which is to be fulfilled amongst all good Christians regarding the word of God because she was blessed indeed aboue all women for the blessed fruit of her womb as S. Elizabeth said who being the Redeemer of the world brought benediction and ouercame the diuell the anthor of all malediction Yet ought not any be so much transported with an ouer-deeming affection and iudgement to this virgin as to giue her such glory as surpasseth the nature of a creature descended from Adam and onely may be giuen to Christ Iesus greater in glorie than his mother who being God and man was her Sauior because he came to saue all which benefit she acknowledged her selfe most thankfully in her Canticle saying My spirit hath exulted in God my Sauior 2 And I doe most plainely obserue by the Scriptures And it is most repuguant to Gods word Rom. 8. Tho. 12. q. 81. that she was to be conceiued as well as others in originall sinne for all mankind sinned in Adam S. Paule saying Death passed to all in whom all sinned And Thomas Aquinas sayth According to the Catholike faith it is firmely to be