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
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
striue with him he cannot answere him one for a thousand And againe Cap. 28. How much soeuer wee sweate in good workes we doe not apprehend true cleanenesse but we imitate it And in another place he sayth Lib. vlt. Mor. c. vlt. Our euils are pure euils and the good thinges which wee beleeue wee haue cannot bee pure good thinges With which auncient Writers verie well agreeth Saint Bernard Ser. 5. de verbis Isaiae saying If our righteousnesse be humble perhaps it is right but not pure vnlesse perhaps we beleeue our selues to be better than our fathers who said no lesse truely than humbly All our righteousnesse is like a filthie polluted cloth How is it pure iustice where sinne cannot yet be wanting By all which places I was enforced to conclude the acknowledgement of the imperfection of good workes with the Church of England to be much more agreeable vnto truth and more profitable for true Christian humiliation than an ouerprizing of our workes with the Church of Rome to puffe vp soules with vaine glorie and ostentation by the which manie are most lamentably let fall into the pit of Hell Tolluntur in altum vt lapsu grauiore ruant they are lifted vp on high that their fall may be the greater 10 Againe Imperfect because they cannot iustifie to demonstrate further the imperfection of our workes the auncient Fathers are most cleare teaching that they cannot iustifie a man in the sight of God Saint Ambrose sayth But that is auailefull vnto me Ambros de vit bon li. 1. cap. 6. that we are not iustified by workes of the Law I haue not therefore whereof to glorie in my workes I haue not whereof to boast my selfe and therefore I will glorie in Christ I will not glorie because I am iust but I will glorie because I am redeemed I will not glorie because I am void of sinne but because sinnes are remitted vnto me I will not glorie because I haue beene profitable but because Christ is the aduocate for me with the Father but because the bloud of Christ is powred out for me The same learned Doctor in another place sayth Vaunt not thy selfe for being styled the Sonne of God In Luc. cap. 14. grace is to be acknowledged nature not to be vnknowne neither mayest thou boast thy selfe for seruing well for doing what thou oughtest to doe the Sunne serueth the Moone obeyeth and the vessell of Gentiles chosen of God sayth I am not worthie to be called an Apostle And elsewhere shewing himselfe not to be guiltie of sinne he addeth but in this I am not iustified Saint Augustine further sayth Tract 82. in Ioannem This is glorie towards God wherewith not man but God is glorified if he be iustified not by workes but by faith And againe In Psal 30. You are saued by grace sayth the Apostle and this not of your selues but it is the gift of God not through workes as if you did well that you might be worthie to approach thereunto not through workes least perhaps he be extolled 11 Further Imperfect because not meritorious for proofe of the imperfection of our workes I finde the auncient Fathers to affoord me matter herein teaching them not to be meritorious for Origen was auncient and yet hee said Orig. ad Rom. li. 4. c. 4. I can hardly beleeue there is any worke that may require the reward of debt Saint Chrysostome is auncient and yet hee sayth Hom. 33. in Genes If any of our workes doe follow the free vocation of God they are a retribution of debt but grace beneficencie and greatnesse of bountie are Gods gifts therefore not meritorious Saint Hilarie also sayth In Psal 51. That not the workes of iustice themselues were sufficient vnto the merit of perfect blisse vnlesse the mercie of God also in this will of righteousnesse doe not repute the vices of humane changes and motions Lib. 1. aduers Pelag. Saint Hierome sayth Now therefore wee are iust when wee confesse our selues sinners and our righteousnesse is not in proper merit but by Gods councell Lib. 4 de Ciuit. Dei cap. 20. Saint Augustine sayth Without the merits of good workes the sinner is iustified by faith and that alone De grat lib. arbitr cap. 9. And againe The Saints doe attribute nothing vnto their merits they attribute all to mercie O Lord. And againe elsewhere Wee must vnderstand that God bringeth vs to eternall life not for our merits but for his owne mercie Lib. 1. de vocat Gent. Prosper further sayth Therefore in the Parable of those that laboured in the Vineyard the same reward is giuen to the Labourers whether they labour much or little that those who haue laboured with much sweate and haue not receiued more than the last may vnderstand that they haue receiued the reward of grace and not of workes Yea and Gregorie the great Super Psal 7. Paeniten Bishop of Rome sayth It is one thing for God to reward men according to their workes and another thing to giue the reward for the workes themselues when the Scripture sayth According to our workes the qualitie of our workes is vnderstood and that the reward shall be his whose the workes are for vnto that blessed life wherein wee liue with God can no labour be compared no worke likened seeing the Apostle sayth The sufferings of this life are not worthie of the glorie of the life to come Which proofes of auncient Writers shew most clearely good workes not to be so perfect as the Church of Rome makes them and therefore I may well say with Waldensis He is to be reputed the sounder Diuine Sacrament ti 1. c. 7. p. 30. and the better Catholike and more agreeable to the Scripture that simply denieth such merit confessing that simply no man merits the kingdome of Heauen but obtaines it by the grace and free will of God that giues it 12 From all which authorities of the auncient Fathers Later writers proue the same Bernard orat 1. omn. sanct diuers wayes shewing the imperfection of our workes Saint Bernard seemed no whit to swarue saying But what can all our righteousnesse be before God Shall it not according to the Prophet be reputed as a filthie polluted cloth and if he be straightly iudged all our righteousnesse shall be found vniust and hauing too little What therefore shall be of sinnes when iustice it selfe may not answere for it selfe Therefore deuoutly crying with the Prophet Enter not into iudgement with thy seruant O Lord with all humilitie let vs haue recourse vnto mercie whihch alone can saue our soules And in another place If any be deuout if he be solicitous Bernard ser 3. de annuno Mariae if he be feruent in spirit let him take heede he trust not to his merits that he relie not vpon his workes All which though they make strongly against the doctrine of the Church of
is in me as the Apostle prescribeth Hauing I say beene made partaker of this benefit onely through Gods working in my soule as I can doe no lesse in the dutie of gratitude than to manifest the same vnto you so must it be a part of my care not onely to acknowledge the same my selfe but to be an occasion that others may partake of the like blessing with me who liue blinded with the same vaile of errors and hereticall inuentions as I did till it pleased God to draw away that darke curtaine of implicite faith viz. that the Romane Church is the true Church of God from mine eyes and to giue me grace clearely to behold the explicite nouelties strongly and cunningly maintained therein which enforceth me now to make the confession of my faith saying no longer the Creede of Rome made by the Pope and recorded in the Councell of Trent but with his Maiestie Praemonit fol 35. I am such a Catholike Christian as beleeueth the three Creedes that of the Apostles that of the Councell of Nice and that of Athanasius c. I also acknowledge for Orthodox all those other formes of Creedes that either were deuised by Councels or particular Fathers against such particular Heresies as most raigned in their times I reuerence and admit the foure first generall Councels as Catholike and Orthodox c. I also concerning the Fathers hold as his Maiestie doth the Scriptures also I beleeue as for the Apocripha I hold them in the same account that the Ancients did c. And so of the other points of doctrine according to the most iudicious profession which his Highnesse in the Church of England maketh doe I beleeue 4 Here at I know gentle Reader thou maiest much maruaile God the cause of my conuersion that I who was borne of such parents as professed the Romane faith and lost much of their temporall estate diuers yeares together for the same who haue beene trained vp therein from my youth who haue practised the function of my Priesthood these nine yeares according to the fashion of that Church who haue beene readie and prompt in ministring their Sacraments in preaching their Doctrine in offering their Sacrifices who dedicated my life and labors most willingly for the aduancement of that faith who am allied to diuers of the better sort of England professing that religion who was befriended of many and to my knowledge hated of none should quit alliance with that Church and take acquaintance with this of England where I haue scarce any acquaintance at all What should cause such a change I answer thee gentle Reader that my desire is thou shouldest be rightly informed assured thereof then say with me as I say most sincerely with inexplicable ioy to mine own soule This is a change of the right hand of the highest Psal 76. vers 11. And for this cause doe I here present vnto you the obseruations both of doctrine manners which haue caused this my vnexpected change and heauenly metamorphosis not engendred by anie wauering disposition or inordinate passion too often seene in trouble some times but begun and effected with mature and ripe deliberation reason and knowledge most orderly drawing the chariot of my will and affections vnto the loue of truth and dislike of falsehood and therefore a worke as I hope wrought by the onely strong hand of God long inuiting and leading my soule hereunto and often displaying the bright beames of his extraordinarie grace most efficaciously enforcing me thereunto after many great conflicts and combats within my selfe in which conuersion of mine though some reioyce yet others out of rash iudgement and indiscreet passion and their implacable hatred to the Church of England ioyned with extreame ignorance and that by the deceitfull ground of their implicite faith and beliefe of whatsoeuer the Church of Rome teacheth not considering the defection and Apostasie of faith foretold by our Sauiour himselfe in the Scriptures vnder the parable of cockle and tares Matth. 13. vers 25. of heresies and nouelties ouersowed by the enemie man after the sowing of the good seed when all were asleepe doe labour by all meanes to obscure and endarken with vntrue reports and most vnconscionable calumniations some giuing oute that I was euer of a presumptuous spirit but they are such as haue against all conscience and good nature most vnnaturally wronged mee as diuers of the best Papists haue heretofore iudged and can yet witnesse Others that I am bereaued of my right wits and assuredly distracted in minde but they I presume are such as either know me not or else such as thinke there can be no greater madnes than to forsake the Church of Rome out of a misconceited persuasion they haue that truth is on their side whereof they haue such a preiudicate opinion without knowledge that they will not sticke to say that should they abandon the Romane faith they would sooner become Turkes than Protestants Others that I am drawne either by the desire of worldly libertie and preferments or by some carnall allurements to performe the will and desires of the flesh against all which vnchristian suggestions although I could in respect of my selfe with the buckler and safegard of patience and silence possesse mine owne soule in quietnesse and comfort knowing that the greatest temporall happinesse of a Christian is the testimonie of a good conscience yet notwithstanding for that my conscience giueth euidence that by them Gods singular mercie and prouidence most clearely shining in my conuersion should be eclipsed and his glorie most iniuriously wronged and many ouer-credulous spirits too too much abused I can doe no lesse in my thankfull dutie for so singular a receiued benefit than to illustrate the same to the eyes of the world that all seeing it Gods holy name may be glorified herein and others that walke awry be inuited and edified by my example which I cannot better performe then by giuing publike testimonie to the world in writing of the true occasions meanes and motiues of my conuersion as by these my doctrinall and morall obseruations I trust through Gods grace I shall performe 5 The truth is and I cannot denie it The difficulties of my conuersion that this my change and conuersion from the faith of Rome to the faith of England was euen beset with manifold difficulties oppositions barres and obstacles long hindering delaying this worke which consisting of the inward act of resolution in the soule strengthened by Gods especiall grace with comfort Tho. Aq. 12. q. Cxiij art 7. at length was performed in an instant For first it is wel knowne I was armed against it by my continuall education and example of my parents in the doctrine and practise of the Romane faith which I was persuaded to haue been Catholike Education one let euen from my first yeares of vnderstanding for common experience sheweth that of the Poet to be most true Quo semel est
for that all times places persons words and actions fall out vnto the good of such a one through Gods all-seeing and directing prouidence 3 This sweete prouidence of God towards me in particular I cannot let passe in silence and burie in obliuion The demonstrations of Gods prouidence towards me least concealing his glorie appearing therein and blemishing my soule with a foule spot of ingratitude in feare of his iust punishments I might deseruedly say Vae mihi quia tacui woe is me because I haue held my peace Esay 6. vers 5. When I consider how God in my childhood drew me out of the countrey where I first breathed ayre making me a young trauellei by Sea protecting me from a dangerous storme and affording me after my escape courteous friendly entertainment in a Castle of this land how in danger of like perill by Sea I returned backe againe by my mothers direction when I was about nine yeares of age How neare to Namures I escaped danger of drowning falling into a hole of water where I stucke fast in the mudde by the head had not Gods protection afforded me a hand to be plucked out with how I escaped many dangerous sicknesses and a most perilous fall out of a Waggon where my head escaped the wheele from crushing it in peeces at my going first to Saint Omers with Master Nicholas Smith the Iesuite to be a student there at the first erecting of that Seminarie of which house I was one of the first sixe that were receiued into it and that had their first mission into Spaine from it how being to sent thence by Gods prouidence with M. Baldwine the Iesuite after a sore storme by night neere vnto the Isle of Wight we were cast into the mouth of the Queenes ships the next day by contrarie winds driuing vs backe vnto the downes neare Douer where we were all taken prisoners by Master King Captaine of one of her Maiesties ships and brought into this Realme being first detained and courteously entertained at my Lord Admirals house at Derford then at the then Lord of Canterburies who committed vs either to Bishops or other graue Prelates where we might haue bad better education for the truth of Christian Religion then we had amongst the Iesuits if we had had the grace to haue made benefit thereof had not the poison of false doctrine first so feised vpon all the powers of our soule that at that time for want of experience knowledge we could not relish the most delicious Manna of Gods word nor giue eare to the happie tidings of the true Gospel of Christ so like deafe Adders our eares were stopped 4 And further how by Gods prouidence about six yeares after intending learning and further experience Other particulars of Gods prouidence towards me I went to Rome in which iourney I was imprisoned first at Pheckam in France where I was most wrongfully committed with another Gentleman and our purses prettie well emptied and was secondly also taken againe at New stade in the Palsegraues Countrey where I was detained for a time with the rest of our companie by reason of Master Thomas Coniers a Iesuite with an Irish brother of the same order who vpon suspition and iealousie of being busie dealers in English affaires engendred by the prettie discouerie of some equiuocations at their examinations had beene sent into England had not the Archduke Albertus sent his letters in his behalfe as afterward I heard it reported for his deliuerie How after many sicknesses in Rome where I continued three yeares I was made Priest intending no other end then to employ my whole life and labours in connerting soules to the Church or Rome which I was constantly perswaded then was the true Church of God and therfore I thought I could take no course of life vpon me more gratefull to God more profitable to others or more meritorious for mine own soule then this was thus disposed and resolued how I with my fellowes kissing the Powes feete and receiuing his benediction vpon our selues and vpon our beads crosses and meddalles with power to giue the English pardon to others here for the annulling of temporall paines due to sin in this life or the next and for freeing soules out of purgatorie we were sent into England How since I haue spent my time for the most part heere in England about nine yeares in the practise of this function Where my labours in that kinde were not vnprofitable nor ill esteemed of by those of the Romane profession in the which no danger of lawes affrighted me no imprisonments made me saint no crosses quailed my courage Now when I reflect vpon all these occurrences of my life with diuers others I cannot but magnifie the wisedome of Almightie God and highly exalt his diuine prouidence and therefore the nearer that I approach vnto the consideration of the occasions and motiues which God hath vsed to worke my conuersion in this Realme to the true ancient Apostolike and Catholike faith giuing me knowledge and experience of many nouelties and erroneous doctrines diameterly opposite to the doctrines of Christ his Apostles and the ancient Catholike faith 5 Since my comming into this Realme Priest Reading of Protestant bookes the first occasion of doubts I obserued no one thing to be more necessarie for the ende I aymed at then the studie of controuersies whereunto next vnto the Scriptures for exhortation and cases of conscience for the better directing of soules I chiefely applied my selfe in the studie whereof I found it behooueful nt to neglect the reading of such Protestant writers as fell into my hands thinking I should thereby be the better able to confute all obiections when occasion of conference with any should be giuen which thing being yearely prohibited by the censure of Bulla coenae which is once euerie yeare with many execrations and curses published in Rome I obtained leaue of my Superior to read them with condition not to study them Master George Blackwell but to confute them which distinction seemed strange vnto me as though I could confute them and not study them yet with this condition I promised to read them amongst which the first that came into my hand was Master Perkins reformed Catholike deliuered me by a kinsman of mine who told me of a Cousen of his that promised to be a Romane Catholike if he could see that booke well answered and confuted Next to this I met with Master Robert Abbots booke in Latine of Anti-Christ giuen to a friend of mine by a worshipfull Knight of this Realme who highly praised it and much esteemed thereof After that I lighted vpon Master Doctor Bucklies confutation of Master Thomas Wrightes articles After that I met with the booke of proceedings against the Pouder-Traytors containing in it that most eloquent and learned Oration of the Earle of North-hampton Then came to my hands his Maiesties Apologie for the oath of Allegiance with his premonition to
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
be another not this Damasus In Appar pag. 378. Tom. 1. pag. 573. Bar to 4. pag. 428. which Baronius saith containeth many things repugnant vnto themselues almost in euery Pope and therefore he thinketh it to be collected out of diuers authors Master Doctor Heskins in his Parliament of Christ to proue the sacrifice of the Masse alleageth Amphilochius who liued in the yeare 390. as the author of the life of Saint Basil Pag. 157. Bar Mart. Ian. 1. pag. 6. Spurius Posseuin in Appar pag. 77. yet Baronius saith That in the iudgement of all the wiser sort it is thought to be some bodies else And Posseuine saith The bastard Amphilochius cannot be his vnder whose name it is carried about Glicas in the fourth part of his Annals hath taught vs. By all which examples of the Papists alle aging such counterseit Fathers for the confirmation of this doctrine of the Masse as also many other points I can by no meanes thinke but that many of them do teach this doctrine most wittingly and maliciously against their owne conscience and therefore sinne deadly against the holy Ghost heaping Gods iudgements vpon them against the day of his wrath and also I assure my selfe that their doctrine cannot be good which is vpheld by such counterfeit and weake props as are the writings of bastard teachers and counterfeit bookes But besides the former obseruations The pretended priuiledges of the Masse most fond Ioannes de Comb. compend Theol. verit li. 6. cap. 18. which doe sufficiently discouer the erroneous doctrine taught by the Church of Rome concerning the Masse the great and maine excellent priuiledges which she pretendeth to waite vpon this sacrifice is not to be omitted whereof Ioannes de Combis alleageth diuers saying The Masse hath many prerogatiues First because it is celebrated by one that is fasting Secondly because only in a Church and vpon an altar vnlesse sometimes of necessitie vnder a Tent or in some other honest place Thirdly because it is behouefull that he that celebrateth bee a Priest Fourthly because it is behouefull that hee be clad in sacred vestments Fifthly because only it is done in the day and not in the night vnlesse in the Natiuity of the Lord. Sixtly because it is celebrated with a lighted candle yea though a thousand Sunnes should shine vpon the earth Seuenthly because there words doe sound which are Diuine Angelicall and humane Diuine words when the Pater noster is said or sung and when the words of the Lord are read in the Gospell Angelicall words when Glorie be to God in the highest but humane words in the Collects and the like Eighthly because there are heard three of the noblest tongues viz. Hebrew as Saboath and Osanna Greeke as Kyrie eleison Latine as in others which are there Ninthly because the Masse in his kind is as full of mysteries as the sea of drops as the Sunne of beames as the firmament of Starres as the imperiall heauen of Angels Tenthly because Priests in solemne Churches haue in their Masse many Ministers the Deacon Subdeacon and Acolytes Eleuenthly because the Angels being there in the presence of such maiestie it sufficeth vs to be schollers Twelfthly because there is the Lord of heauen and earth I might vnto these twelue adde the effects of the sacrifice of the Masse also taught by Bernardinus de Busto who amongst many others very ridiculous putteth for one this prerogatiue Bern. de Bust. in ser de Sacrif Mis viz. quamdin quis audit sacrum not senescit man waxeth not old so long as hee heares Masse When I read these priuiledges after it had pleased God to giue me a true vnderstanding of the Masses idolatries I could not but grieue that men should be thus deceiued by the diuels suggestions as to giue credit vnto such idle deuises for the maintenance of Gods dishonor and the diuels seruice Is it not a great prerogatiue thinke you of the Masse that the Priest must be fasting before he go to take a peece of wafer and a prertie quantitie of good Maligo rich Canarie or other strange wine I trow it is a prettie breakfast to take three draughts of such wine although there be a few drops of water in the last This priuiledge I haue obserued pleaseth the Iesuites best of all who scorne to haue weake wine as Clarret but commonly make prouision of the best comfortable Sackes for that purpose and will lightly take more into the Challice then any other Priests out of a greater care they haue that no particles of Christs sacred flesh should stay about the sides of the Chalice which religious care is a good faire cloake for them to warme their fasting stomackes with the more beartie and full draught so that in truth this fasting priuiledge of the Masse serues but for a colour to haue a good breakfast and so to comfort the Priests stomacke that many a Lay man would be full glad of the like The other prerogatiues as weakly grounded vpon mans inuentions not on Scriptures or Apostolicall traditions in truth are as meane but especially that great prerogatiue of the Masse viz. that a man groweth not old so long as he heareth Masse is one of the foolishest conceits of a Franciscan Frier that euer I heard or read For if it were true there is no Doctor Steuens water could so preserue a mans life or prolong it as the hearing of a Masse and I thinke many would heare more Masses then they doe if this were sound Diuinitie but by this it is easie to discouer the Masse not to be as the Church of Rome teacheth a principall act of religion and a worke that surpasseth all the workes that euer God wrought as the worke of creation and redemption more miracles appearing in the Sacrament then in either of them as may be obserued in Ioannes de Combis Lib 6. de cap. 14. and noted by Master Perkins in his Reformed Catholike and not any whit touched as farre as I could perceiue in master Doctor Bishop against him but rather a most diabolicall illusion of the world drawing men to serue the creature in stead of the Creator and the diuell in stead of God And this in very truth appeareth most plainely The Masse confirmed by false miracles a palpable marke of false doctrine if wee consider diligently how the Pseudochrists and false prophets of the Church of Rome endeuor as it were seeing the weaknes of their cause to establish and make good their doctrine of the Masse with the signes wonders and prodigies which Christ himselfe the Sauiour of our soules willeth vs not to beleeue which are so ridiculous that no man of sound iudgement reading them can chuse but laugh and smile at them howsoeuer out of true charitie and a right religious zeale he haue greater cause to commiserate the poore blinded soules that are most miserably seduced by them I will therefore for the fuller manifestation hereof set downe some few