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
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
the true Church of Christ and which was Gentilisme but now it is no way knowne vnto those which desire to know which is the true Church but onely by Scriptures wherefore because all these things which belongs so properly to Christ in truth heresies haue the same also in schisme Churches likewise holy Scriptures likewise Bishops likewise and other orders of Clerkes Baptisme likewise the Eucharist and all the rest lastly Christ himselfe One therefore that desireth to know which is the true Church whence shall he know it in the confusion of such likenesse but only by the Scriptures Note this likewise heretofore they were knowne by miracles who were true Christians who false How false Christians either could not do miracles as true Christians did or else they could not do such as true Christians did But now the working of miracles is altogether taken away and it is more found that false miracles are wrought by those who are false Christians as Peter according to Clement expouÌ„deth also power is to be also giuen of doing ful miracles vnto Antichrist Likewise heretofore the Church of Christ was vnderstood by their maners when the conuersation of al or most Christians was holy which was not among the wicked But now either such or worse Christians are become then Heretikes or Gentiles And moreouer greater continencie is found amongst those who liue in scisme then among Christians He therfore that will know which is the true Church of Christ whence shall he know it but only the Scriptures Note this The Lord therefore knowing that such a confusion of things should come in the last dayes he therefore commandeth that Christians who are in the Christianitie being desirous to obtaine firmenesse of the true faith should flie vnto nothing but vnto the Scriptures Note againe For otherwise if they haue regard to other things they shall be scandalized and shall perish not vnderstanding which is the true Church and by this they shall fall into the abomination of desolation which shall stand in the holy places of the Church Whereby it appeareth that the only means to find out the true Church is the canonicall Scriptures especially in these latter times to which we are now arriued 5 To our purpose also Gregorie Nissen calleth the Scriptures Other fathers Orat. de eis qui adeunt Hierosolimam A straight and inflexible rule I obserue also Saint Augustine to ioyne with the former who saith The Scripture pitcheth downe the rule of our faith De bono vid. cap. 1. And againe hee saith This controuersie depending betweene vs requireth a Iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle De nupt cencup ad Vater lib. 2. cap. 33. Epist 112. ad Paulin. In another place If a matter be grounded on the cleere authoritie of the holy Scripture such I meane as the Church calleth canonicall it is to be beleeued without all doubt but as for other witnesses and testimonies vpon whose credit any thing may be vrged vnto vs to belieue it it is lawful for thee either to credit or not to credit them according as thou shalt perceiue them of waight to deserue or not to deserue credit He saith besides De doctrin Christiau lib 2. cap 9. Ibid. cap. 42. All points which concerne faith and good life are found in those things which are plainly set downe in Scripture And againe in another place Whatsoeuer it be that a man learnes out of the Scripture if it be hurtfull there it is condemned if it bee profitable there it is found Tract 3. in 1. epist Ioh. Contra lit Petilian Dâ—â—at lib. 3 cap. 6 de vnit Eccles cap. 11. Againe hee saith The Church is our mother her breasts are the two Testaments of the Scripture whence she giueth her children milke Againe further If we or an Angell from heauen declare vnto you either concerning Christ or his Church any other matter or any thing belonging to our faith or life but what you haue receiued in the Legal and Euangelicall Scriptures let him be accursed The same famous Doctor likewise reuoketh from miracles to Scriptures De vnit Eccles cap. 16. saying Say not these things are so because such a one did such and such marualles but let them proue their Church by the canonicall bookes of Scripture and by nothing else These are the demonstrations of our cause these are our foundations these are our grounds whereupon we build And againe Our faith shal reele totter if the authoritie of the Scriptures stand not fast By all which according to this famous Doctor who is termed malleus haereticorum the hammer of heretikes you see this rule of faith most cleerely approued and iustified 6 Neither doe other auncient Writers swarue from the same doctrine Other fathers De error prophan relig p. 61. for Iulius Firminus sayth Let the venerable mysteries of the Prophets be opened let the credit of the holy Oracles stand by vs. Origen further sayth Hom. 1. in Ierem We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Cyrill the Bishop of Hierusalem sayth Concerning the holy and heauenly mysteries of faith Catech. 4. pag. 15. we must not deliuer any thing though neuer so small Note this without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also beleeue the demonstration thereof from the Scripture for the securitie of our faith ariseth from the demonstration of the holy Scripture The Emperour Constantine in his speech to the Bishops of the Nicene Councell hath this memorable saying Theod Hist li. 1. c. 7. pag. 284. We haue the teaching of the holy Ghost written for the Enangelicall and Apostolike bookes and the Decrees of the old Prophets doe euidently teach vs the things that are needfull to be knowne concerning God Therefore laying aside all contention let vs out of the dinine inspired Scripture take the rersolution of those things we secke for Neither will I let my penne paste another notable saying of Saint Augustine which is diligently to bee noted saying In Io. tract 21. Some may obiect we doe rashly in discussing and searching out the wordes of God but way are they vttered if they may not be knowne Why haue they sounded if they may not be heard and why are they heard but that we should vnderstand them Thus the Ancient resolued me in the securitie of this rule 7 And not onely these Proofes of late Writers but also the moderne Writers of the Church of Rome forgetting themselues as it seemeth in their writings euen against their owne grounds about the rule of faith haue giuen me no lesse euidence for this most straight and sufficient rule of the sacred letters and Canonical bookes than the former For first their great
light of Scriptures Psal 119. vers 10.4 Psal 119. vers 18. vnto thy Lord God Lucerna pedibus meis verbum tuum lumen semitis meis Thy word is a lampe vnto my feete and a light vnto my path And againe Open thou mine eyes that I may behold wonderous things out of the Law 11 Yet thou art to haue great care that thou make not this rule longer than it is nor shorter for this is forbidden by Christ himselfe speaking against such a one saying I protest vnto euery man that heareth the words of the prophecie of this Booke Apoc. 22.18 19. if any man shall adde vnto these things God shall adde vnto him the plagues that are written in this Booke and if any man shall take away from the words of the booke of this prephecie God shall take away his part out of the Booke of life and out of the holy Citty and from the things which are written in this Booke This fault of adding to the Books of holie scripture is very notorious in the Church of Rome as I haue duly obserued Ses 41. For the Councell of Trent addeth to the Canon of the old Testament diuers Apocriphall Books which must be beleeued as Canonicall Scriptures as namely Tobias Iudith Hester and the two bookes of the Macchabees Esdras Wisedome and Ecclesiasticus all which are learnedly proued to be Apocriphall by the right reuerend Father in God my Lords grace of Canterburie in his answer to master Doctor Hill his eight reason Num. 3. sequent the consideration whereof made me plainely conclude that heerein the Church of Rome giues great and apparent occasion for any to iudge that she erreth and consequently not to heare her voice thus vttering falshood for trueth giuing equall authoritie to the Apocriphall Bookes with the holy canonicall Scriptures CHAP. VII Containing an obseruation how the Ministerie of the true Church of Christ is the meanes of teaching the true sense and vnderstanding of Scriptures where and when it hath a visible and externall gouernement ALthough I haue cleerely discouered The externall ministe rie of the Church an ordinarie meanes to know the true sense of Scripture that the sacred Scriptures are the chiefe infallible rule of faith and most sufficient in the precedent obseruation yet could I not rest satisfied till I found also a meanes for the simple and vnlearned to ground their faith vppon because Deus vult omnes saluos fieri ad agnitionem veritatis venire God will haue all to be saued 1. Tim. 2.4 and come to the knowledge of his trueth And as well as he in the gouernment of his creatures hath his end to which he designes them so also by his wisedome he doth most prudently substitute subordinate means for the full accomplishment of such his designements now therefore how those that are neither able to reade the scriptures or though they be able haue not sufficient skill and knowledge to consider the circumstances of Texts and by the analogie of faith not learned enough to find out the true meaning of the Scriptures nor haue the gift of interpretation as many and most haue not whereupon arise many deprauations of Scriptures how such should be directed in the right vse of the rule of Scriptures in finding out the right meaning of them I thought it a matter of great weight wel to discouer and by the declaration thereof to affoord a stay to weake consciences in this behalfe In the scrious discussion of which point it pleased almightie God so to second my carefull Labours and indeuours herein as that I receiued ful satisfaction in mine owne iudgement by this conclusion namely That the most ordinary externall direction left by God especially to direct vnlearned men in the finding out of the true sense and meaning of the Scriptures is the ministerie of the true visible Church of Christ assisted by the holie Ghost and the Church in this respect is called 1. Tim. 3.15 Matt. 5.14 The pillar of truth and the ministers thereof The light of the world 2 And therefore as master Harding himselfe confesseth True vnderstanding of Scripturs only in the Church Doctor Hard. conâ—ut of the Apologie of the Church of England fol. 36. Mester Celuine admonisheth very well That it is especially to be noted that out of the Church there is no light of the sound vnderstanding of the Scriptures But the inconsiderate Doctour maketh a verie fond inference vpon this ground saying This ground being laid on which each part must sland and be tried in crow no more against vs boast your selues no more we feare not the iudgement of the holie Scriptures nay it is your selues that feare this iudgement for your owne conscience telleth you that on this ground you are the weaker side Jnstit lib. 4 cap. 8. num 7. hee forgot that master Caluine said Let this be a firme axiome That no other word of God is to be had to which place must bee giuen in the Church than what is maintained first in the Law and Prophets then in the writings of the Apostles neither is there anie way of teaching in the Church of God but by the prescript and rule of his word If master Harding had well obserued this hee would not haue made such an inference or affirmed that the Protestants feare this iudgement but rather would haue concluded as I doe That since both stand vpon the outward ministerie of the true Church let vs seeke the true Church of Christ and hauing found it The deuties of the true church then heare and follow her doctrine teaching according to Scripture and out of Scripture 3 The due obseruation whereof sheweth That the true visible Church is to represse the deprauations of Heretickes and partly to informe those that are vnlearned and to exercise euen the obedience of those that are learned and by the externall ministerie of teaching the true sence of Scriptures is to giue directions and is duetifully by her members to bee heard and followed Which assertion I find not to make either for the present Church of Rome or of Engl. or any other particular Church till it bee prooued which of them is the true Catholike Ancient and Primitiue Apostolike Church teaching the sound Doctrine of the first pure and vntainted ages whereof I am to speake in the Chapter following CHAP. VIII Containeth a fundamentall obseruation how that consormity of doctrine with the ancient doctrine of the Primitiue Church may bee a good meanes in these latter ages to know the true Church of Christ. AFter that I had thus discouered both the most sufficient rule of faith to be the canonicall and true Scriptures and the most ordinarie externall meanes to find out the true sence to be the ministerie of the true Church Antiquitie a good inducement to the true Church I could not yet giue sufficient contentment to my vnderstanding vntill such time as I had found out also
esteemed of the Church of Rome as a Doctor of Paris who liued two hundred yeares since Hemang de stat eccles p. 53. spake of Friars saying They are worse than the Pharisies rauenous wolues in sheepes clothing who in wordes pretend the forsaking of the world and in deeds with all possible fraud deceit and lying hunt after it The like vnto these did Saint Iohn Baptist call Genimina viperarum the brood of Vipers Matth. 3. because inwardly they carried poyson howsoeuer outwardly they glistered in the vanity of virtues and perfect zeale And Iob seemes prettily to describe them saying Iob. 39. Penna struthionis similis est Herodii accipitris the hawke and storke surpasse other birdes in the speede of their wings vnto which the Struthio is like in fethers Herodius but not in flight because they can but moue their wings to flie yet neuer flie euen such doe I find to be the false prophets of the Church of Rome who by diuers externall actions seeme to haue their wings raised to flie yet with their heart and soule they cleaue to the earth they forsakenot the world tast only terrene things there are like fishes swimming in their vncleannes Wolues in their mallice Foxes in their craftines birdes in their vaineglorie yet doe they transfigure themselues into the Angells of Light dissembling mortification 2. Tim. 3. to deceiue the simple and vnder the pretence of pietie to take their prey whome the holy Apostle Saint Paul calleth Voluptatum amatores magis quam Dei habentes speciem quidem pietatis virtutem autem eius abnegantes louers of pleasures more than of GOD hauing the shew of pietie but denying the power thereof and therefore to bee auoyded and warinesse to be taken of them as Christ himselfe forewarned CHAP. XI Containeth an obseruation of the fruits by which false prophets are to be knowne and discerned BY the former obseruation of the false prophets hypocrisie A way for Papists to discouer the truth which Christ teacheth to be auoyded I haue in some sort beene induced to behold the false pretended catholike religion of the Church of Rome and to conceiue what a zealous detestation a man of vnderstanding ought to haue of that faith and religion which is taught by such hypocriticall teachers yet when I considered further more particularly the meanes which in the iudgement of Papists themselues our Sauiour teacheth euery man to vse for the discouerie of them much more haue I beheld the corruption of the Roman religion and beene moued to beartier repentance and greater commiseration of poore seduced Popists here in England who in a good sinceritie and erroneous assurance of their religion are ignorantly led by many of their teachers into a wonderfull blind obedience not onely to the temporall detriment of their states and fortunes and hazard of worldly meanes for their posterities but also which is worse to the great perrill of their soules euerlasting ruine and destruction for whose good also I haue thought good to giue them some meanes of redresse by explicating vnto them the meanes discouered by Christ wherewith they might helpe themselues as also the maner of my proceeding in the consideration of this point 2 In my scrutinie therefore and search into the truth of religion and discouerie of falshoode False prophets to be discouered by their fruits I conceiued nothing more important for the better successe in my businesse than to obserue out of the Scriptures some probable way and meanes allowed of by the Papists themselues by the which I might cleerely distinguish betwixt false and true teachers for that I perceiued that al pretend truth pretend the church pretend Christ pretend the saluation of soules pretend the knowledge of Scriptures yea and the falsest teachers carrie the outward appearance likewise of good shepheards And I found that Christ who forewarned vs to beware of the bad hath also giuen vs aduise to hearken vnto the good and withalll a good instruction euen in the iudgement of the Romanists how to discerne and distinguish the one from the other Matth. 7. when hee said By their fruits you shall know them doe men gather grapes of thornes or figges of thistles Euen so euery good tree yeeldeth good fruit and the euill tree yeeldeth euill fruits A good tree cannot yeelde euill fruites neyther can an euill tree yeelde good fruits Doctour Stapletons explication of Christs meaning euery tree that yeeldeth not good fruites shall be cut downe and shall be cast into the fire Therefore by their fruites you shall know them 3 For D. Stapleton a principall Romanist hath thus interpreted our Sauiours speech saying In this place the fruites by which heretickes must bee knowne are neyther some true things which they teach neyther are they alwayes the workes which they doe whether good or euill but they are partly the hereticall doctrines themselues which are false and impious which are proper to euery hereticke and of euery arch-heretike properly inuented partly also certayne ill workes proper to heretikes and growing foorth from the roote it selfe of heresie for such are theyr owne proper fruites as haue theyr owne Authors and Parents 4 Concerning the first Two wayes heretikes may be knowne by their doctrine Ibid. The faithfull people may two wayes knowe heretickes from theyr owne doctrines as by theyr proper fruites first by theyr doctrine generally receyued namely as if it be new and vnheard and otherwise than by the knowne rule of faith which anciently they receiued for so the Scripture exhorteth faithfull people when shee giueth warning to beware of heretickes saying If any shall euangelize vnto you otherwise than you haue receyued let him be accursed An other way by theyr false dostrine an hereticke is knowne as by his owne fruite when by the doctrine it selfe euill workes are engendred or when the doctrine it selfe leadeth men vnto wickednesse of life and manners as at this day very many doctrines of other herotickes doe 5 Concerning the latter the euill workes proper to heretikes and by which they may be knowne as by their owne proper fruits How here tikes may be known by their works are a certaine pride not vulgar but especiall against the present and all auncient Doctours of the Church Likewise an hatred not of this man or of that man but of the whole Church or truly of her superiors pertinacie anuy inobedience ambition couetousnesse and a singular kind of hypocrisie And further which vseth to issue out of these-spoile and destructions of Churches subuersion of kingdomes and common-wealths the dissolution of the whole people These fruits of Heretikes the Scripture teacheth and all antiquitie hath obserued So the Anostle there shall be men louing themselues hautie proud and hauing the shew of pietie 2. Tim. 3. but denying all the power thereof that is the Gospell in their mouth charity in their tongue hatred of the Church in their heart sacriledges in their deeds pride in
Guic. Hist l. 1. buying the consent of the Cardinals that after smarted for it The King of Naples signified vnto the Queene his wife with teares when he heard of his election that there was a Pope created who would be the bane of Italie and of the whole Commonwealth the which was also the generall ceonceit of all men Guicciardine sayth He was a Serpent Lib. 6. that with his poysoned infidelitie horrible examples of crueltie luxurie and monstrous couetousnesse selling without distinction thinges holy and prophane had infected all the world His manners and customes were dishonest Lib. 1. little sinceritie in his administrations no shame in his face small truth in his wordes little faith in his heart and lesse religion in his opinions all his actions were desiled with vnsatiable couetousnesse immoderate ambition and barbarous crueltie He was not ashamed contrarie to the custome of former Popes who to caest some colour ouer their infamie were wont to call them their nephewes to call his sonnes his childen Lib. 3. and for such to expresse them to the world The bruit went that in the loue of his owne daughter Lucretia were concurrent not onely his two sonnes the Duke of Candie and the Cardinall of Valence but himselfe also that was her father who as soone as hee was chosen Pope tooke her from her husband and married her to the Lord of Pesere but not able to suffer her husband to be his corriuall hee dissolued that marriage also and tooke her to himselfe by vertue of Saint Peters keyes Lib. 6. Onuph It was among other graces his naturall custome to vse poysonings not onely to bee reuenged of his enemies but also to despoyle the wealthie Cardinals of their riches And this hee spared not to doe against his owne friends till at the last hauing a purpose at a bauquet to poyson diuers Cardinals and for that end appointed his Cup-bearer to giue attendance with the wine amde readie for the nonce who mistaking his bottle gaue the poysoned cup to him was thus himselfe dispatched by the iust iudgement of God that had purposed to murder his friends that he might be their heire 12 I omit many other particular fruits of diuers Popes which would make much more against the Church of Rome but these being ynough for the application to Dr. Stapletons doctrine concerning the discouerie of false Prophets vnto the Teachers of the Church of Rome I could not but iudge the teachers of that Church too passionate and partiall that knowing the most distastfull fruites thereof not onely in their Head the Pope but also in their Cardinals Bishops and euen in their religious Monasteries to haue been so bad as the like are not to be found in any of the resormed Churches will notwithstanding most vniustly charge the Ministers of Gods Word and Teachers of reformation to abound in such fruits insomuch that I could not but admire the impudencie of Master Doctor Stapleton speaking against the Teachers of the reformed Churches saying The Diuell seemeth to haue receiued power from God by his Ministers Bonif. Mor. Dom. 7. post Pent. loc 2. the Heretikes of our time to produce most barbarous and horrible fruits and to make huge slaughters in the Church and according to his pleasure and malice to vexe trouble and destroy the mysticall bodie of Christ as well in the whole worship and Sacraments of Religion as also in all the authoritie and power it hath vpon earth Whereas in truth mature iudgement of the premised fruits of the Church of Rome both concerning doctrine and manners will discouer his rash assertion to be vertified of himselfe and his owne Romane Church teaching many nouelties and abounding in all kind of wickednesse as men of learning and experience well know And therefore his enumeration of 74 wicked fruits in the Teachers of reformation may fitlier be applyed in part to the Church of Rome and in the meane time the reformed Churches hauing learned to forgiue not onely 74 calumniations and iniurious reproaches but euen 77 and that 77 times of their offending neighbours will not be so vncharitable as not to pardon them but also most earnestly out of true charitie pray for their conuersion as Christ did for the Iewes saying Ignosce eis Domine quia nesciunt quid faciunt Pardon them O Lord because they know not what they doe Hence courteous Reader since I follow but the Councell in the search of truth which Christ by the interpretation of the Romanists themselues giueth to all in iudging Teachers by their fruits and hereby being moued to an alienation from the Church of Rome I hope that in conscience euen in the sight of God and Man I am excusable for my incorporation to the Church of England since it is grounded vpon such a place of Scripture as Christ himselfe deliuereth and the Church of Rome alloweth as a direction by which men may discerne the truth of their Teachers Esteeme not therefore slight ly of this inducement but weigh it seriously as indeed it is a point of great importance to produce in the soules of Christians that true detestation and hatred of the Romane Apostasie as the enormities and foule deformities thereof varnisht ouer with lies and hipocrisies doe require CHAP. XIII Containing an obseruation about the Sacrifice of the Masse which is accompted by the Church of Rome the chiefest act of Religion which can be done to God AS that obiect which is most frequently presented to a mans eies The Sacrificie of the Masse grounded vpon mans inuention is also most frequent in his memorie and taketh the deepest impression euen so the Sacrifice of the Masse being an action which in the Papacie as a Priest I did daily performe with more serious preparation and intensiue affection than any thing else whatsoeuer because I held it the most pleasing action I could doe to the honour of God to the good of his Church and for the benefit of my selfe and others therefore amongst all the erroneous doctrines which I discouered in the Church of Rome the abuse thereof doth most often offer it selfe to my minde and with greatest impression laieth open vnto mee the foulenesse of my former heresies in that Church and toucheth my soule with the deepest stroke of repentance aboue all others especially when I consider the most detestable Idolatrie committed therein not only by my selfe but by the Assistants in adoring visible Elements for the Sauiour of the world and that with such a kinde of worship as is only due to God himselfe and in being too credulous to that erroneous doctrine of the Councell of Trent Sess 6. c. 2. can 3 that if any man shall say that the Sacrifice of the Masse is only a Sacrifice of praise and thankes-giuing or a bare commemoration of the Sacrifice performed vpon the Crosse and not a propitiatorie Sacrifice or that it doth not profit him alone that receiueth it and that it ought not to bee
amongst many which I haue read and noted out of diuers authors of good credit and well approued in the Church of Rome The first is taken out of Pope Gregorie the Great S. Greg. Mag. hom 37. in Euang lib. 4. dialog cap. 57. who writeth That a certaine man being taken prisoner by his enemies was carried into a farre Countrey where hee was kept prisoner a long time whose wife not hearing any thing of him thought him to bee dead and therefore caused a Masse to be said for him euery weeke Whereupon it happened that so often as the Masse was offered for the deliuerance of his soule so often were his irons and shackles loosened in the prison where he was which afterward when being released he returned againe to his wife he told her as much with great admiration whereupon the wife enquiring the time and the houre when hee found him so freed from his fetters she found it happened at he same houre that Masse was said for him Whereupon Pope Gregorie saith Hence my best beloued brethren and good friends learne ye how much the sacred hoast being offred by our selues is of force to vntie the bands of our hearts since being offered by one it had such power as to breake the bands of anothers bodie Certainly if this sacrifice be of such force I maruaile why the Priests in prison offering it with the deuotion of worthie Confessors heere in England should not be able often to loosen their chaines yea and to open the verie prison gates for their deliuerance but this cannot be because such fictions neuer prooue true and these are but fables inuented to delude poore simple soules that Priests by saying of Masses for them may emptie their purses and bee partakers of their coine Againe as it is written that heere in England A certaine Prince which had beene sicke of the Palsie a long time and carried into Saint Stephens Church Edinerus Angelus in vit S. Anselm to heare Masse sung by Anselme Bishop of Canterburie and to receiue his blessing whereupon he recouered present health Either this storie is inuented to honour Anselme with or else to approue the Masse by it or if the Masse be of such power how hapneth it in all this time of persecution as the Papists terme their small suffrings here in England that they haue no sicke persons cured by so many Masses as are offered by Priests and Iesuites But all is but mans inuention and as babes are deceiued with shewes so are simple Papists with false lies and such like fabulous wonders inuented either by ambitious and foolish Priests or hypocriticall and pharisaicall Monkes and Friers It is an vsuall thing in the Church of Rome by such inuentions to confirme one false doctrine by another so confirmed so I haue noted the doctrine of Purgatorie by the doctrine of the Masse for diuers Romish Authours haue left it recorded that Benedictus Octauus Pope was deliuered out of Purgatorie by the sacrifice of the Masse Petr. Dam. Card. Al. lâ—y in fest S. Odâ—li 〈◊〉 Ian. Laur. Sur. to 1. lib. 2. cap. 2. An. Ebor. cap. de orat Cath hist cap 5. tit 19. part 2. Tho. Cant. lib. 2. Aâ—un cap. 53. part 14. Cath. hist cap. 5. tit 19. part 5. and the prayers of Saint Odilus Abbot and his Monkes Heere is a miracle framed not onely for the Masse but also for Purgatorie and praying for the dead So likewise I haue read of a Priest in France who being verie poore yet verie deuoutly affected to the soules in Purgatorie in so much that euerie day without failing he â—ffered the sacrifice of the Masse for them for the which he was cited and accused before his Prelate and being brought before his Bishoppe hee simplie confessed the truth wherefore hee was taxed to payment of a certaine summe and forced to giue suretie for the same which hauing sworne to performe the poore man was in great trouble finding out none to answer for him but instantly the eyes of the Bishoppe were opened and hee beheld more than a thousand hands stretched foorth readie to giue suretie for the Priest Whereupon the Bishopped said vnto the Priest thou hast sureties enough goe and according to thine owne pleasure and mine say Masse as thou hast done heretofore Many other straunge wonders could I alleage in this kind not to bee beleeued but rather to bee wondered at that any man dares haue so much presumption as by such wicked deuises to wrong Gods truth and to maintaine false-hood for if it bee a true marke of false teachers which Christ prescribed when he spake of those that should do such wonders that the elect might be seduced by them then it followeth that the Romish teachers are those euen in this verie doctrine of the Masse who onely pretend to haue miracles and wonders to approue it 10 For in truth they haue no one place of Scripture for this sacrifice which they so highly esteeme of The storie of Mâ—lchâ—sedech wrested to prooue the Masse they pretend many figures and types of the old Law many predictions out of the Prophets and also other testimonies out of the Gospell but they are all insufficient weake and impertinent nothing seruing their purpose So most impertinently doth Cardinall Bellarmine alleage the example of Melchisedech Desacrif mis lib 5. cap. 5. 6. Genes 14. Psal 109. vers 5. who brought foorth bread and wine for hee was the Priest of the Highest but Christ is a Priest after the order of Melchisedech and not according to Aaron as Paul teacheth Hebrewes the seuenth therefore hee was to institute an vnbloodie sacrifice vnder the forme of bread and wine This reason of Bellarmines is of no force for were it true that Melchisedech offered bread and wine which is not yet nothing else would follow but that Christ offered bread and wine which our Aduersaries will neuer graunt for they teach that bread and wine doth not continue after consecration but that they are annihilated and so transubstantiated that nothing remaineth of the substance besides the bodie and blood of Christ Besides Melchisedech did not offer but onely brought foorth as the Hebrew word signifieth bread and wine for the refreshing of Abrahams souldiers as the Text it selfe clearely teacheth Neither is Melchisedâ—ch a Type of Christ either in offering or bringing foorth bread and wine but first in respect of the name Melchisedech the King of righteousnesse secondly because hee was King of Salem Jsai 9.6 and Christ is King or Prince of peace Thirdly because Melchisedech was together both a King and a Priest and so is Châ—â—st Fourthly because the Progenie of Melchisedech is not related so is Christ a Priest for euer after the order of Melchisedech Psal 110.4 Therefore this figure of Melchisedech hath no refâ—reâ—â—ce to the saâ—rifice of the Mâ—sse at all Controuers 5. Confess Petricomensi cap. 41. And howsoeuer Pighius and Hosius say that this is the
hold of the Popes Indulgences grounded vppon the couetousnesse of Popes and drew them to employ their studies more in gathering together temporall wealth than the riches of Gods graces and true knowledge of the Scriptures For hence and from this source only hath flowed diuers points of doctrine now currant in Rome more tending to the amplification and enlarging of his temporall Kingdome than the Kingdome of Christs Church amongst which the doctrine of Pardons and Indulgences is not the least profitable for the filling vp of the Popes cofers and giuing contentment to his auaricious desires arguing the great spirituall blindnesse God hath permitted him to fall into in punishment of the detestable sinne 2. Indulgences disproued by their definitions Now this obseruation hauing auerted my minde from the Church of Rome with diuers others and laied open vnto my soule the most foule abhominations of that Church for the better explication of her erroneous doctrine concerning Indulgences and Pardons I must shew thee curteous Reader how this auersion grew in mee by the examination and studie of truth First I beganne to examine the true nature of these Romish Indulgences and Pardons by the definition of them which I found in Cardinall Bellarmine to be thus expressed Lib. 5. de poenit cap. 2. Indulgences saith he are the remissions of paines which are to be endured after the remission of faults granted vnto the faithfull for a reasonable cause by the high Bishops out of a Fatherly lenitie and condescention Ioannes Viguerius the great Scholler of Spaine calleth Indulgence Ioan. Viguer Instit Christi cap. 16. vers 29. A distribution of the treasure or an application of the penalties of the supererogation of Christ or of his Saints for the remission of paines due for passed sinnes made by him that ruleth the Vniuersall Church with iudgement of discretion Siluester their best Summist for cases of conscience defineth it thus The Ecclesiasticall Indulgence Siluest verb. Jndulgentia num 3. is a donation of some thing taken out of the spirituall treasure of the Church made vnto a sinner that hee may satisfie God the creditour of his paines Thus these learned men of Rome write of the nature of Indulgences Whereupon first I note out of Bellarmine that these pardons are not to bee granted without a reasonable cause and according to Viguerius with iudgement of discretion yet notwithstanding this is contradicted by Emanuel Sa the Iesuite who saith That some say an Indulgence giuen without cause is of value Verbo Indulgen num 1. Bonauent 4. d. 20.2 part q. vlt. Solu 4. d. 21. q. 2. art 2. others doe not onely require a iust cause but such a cause as is proportionable to the Indulgence I but Sa himselfe peremptorily affirmeth I thinke no doubt to be made of an Indulgence giuen from the Pope Where I note this man to be more the Popes Friend than the rest who whether the Pope with iust cause or without iust cause graunt an Indulgence hee approues it and further I obserue a great difference amongst the Romish Writers in this point and therefore no credit to bee giuen to those that so much disagree in the cause why Indulgences should bee graunted Secondly I note out of Siluester that the subiect of Indulgences is a sinner I meane as hee saith it is graunted to a sinner and yet this seemeth to bee contradicted by him and others who saith Hee that is not in Gods grace obtaineth not Indulgence Sil. Lerb Indulg 5. Tho. 3. p. q. 27. art 1. Solu 4. d. 21. q. 2. a. 3. Adrian 4. de Indulgent col 13. Concl. 3. Thirdly I obserue moreouer that whereas the Pope graunteth Indulgences oftentimes both from sinne and paine which now is growne ordinarie hee crosseth the Doctrine of these Authours who in the definition of an Indulgence make mention onely of remission of paine and not of the sinne for according to their owne Doctrine else where both mortall and veniall sinnes are taken away by the Sacrament of Penance as the proper subiect and matter of their Sacramentall absolution 3. Now for the establishment of this doctrine of Indulgences The Scripture abused about Indulgences they haue no Scripture as farre as I can perceiue of any force which hath made the Reformed Churches to tearme these Papall Indulgences pious frauds of the faithfull inuentions and impostures and his Maiestie discouering as much iustly to reckon them amongst the trash depending vpon Purgatorie To Christ. Mon. f. 43. not worth the talking of yet doe they not sticke to bee so presumptuous as to alleage Scriptures most indiscreetly for their doctrine as namely Ioannes Viguerius doeth as if hee had got a great victorie against the Reformed Churches in this point prouing the name of Indulgence to bee found in the Prophet Esay his wordes which he citeth are these Notwithstanding to conuince their ignorance Instit Christ c 6. § 6. vers 19. and vnbridled boldnesse wee must shewe the name Indulgence expresly to bee found in the sacred Letters in the same sense the Church vseth And this chiefly in Esay the Prophet where in the Person of Christ hee saith The Spirit of the Lord vpon mee in that hee hath annointed mee Hee sent mee to announce vnto the meeke to heale the contrite of heart to Preach Indulgence vnto Captiues releasement to those that are shut vp and so it can not bee denyed that the name of Indulgence in the sacred Letters is not to bee found And that Esay wrote according to the intention which the Church vseth Christ the Lord hath declared in S. Luke where it is said Luc. 4. that when vpon the Sabaoth hee entred the Synagogue of Nazareth hee rose vp to reade and the Booke of the Prophet Esay was deliucred vnto him and turning the Booke he found the place where it was written the Spirit of the Lord vpon me for that he hath annointed me hee hath sent mee to Euangelize to the poore to heale the contrite of heart to Preach remission to Captiues behold how the name Indulgence Christ interpreteth remission But of what Indulgence spake Esay truly of sinnes for the pardoning and remitting of which Christ was sent by God the Father and because in sinne there are two thinges to wit the fault and the paine the remission of the fault and also the remission of the paine is rightly called Indulgence But the Church as is said taketh Indulgence for the application of penalties of supererogations of Christ and his Saints by which paines are remitted therefore nothing is more manifest than that the name of Indulgence is found in the sacred Letters according to the intention which the Church vseth Here I see a braue proofe of a vaunting Spaniard who with his Spanish Brauadoes thinks to haue conquered but I beleeue when hee shall haue found the strength and truth of his encounterers whom hee termeth Heretiques if he were now aliue he would say as I
haue heard reported once by an English Gentleman that serued sometimes amongst them of a Countriman of his who fighting against the Souldiers of the Reformed Religion in the Low Countries and finding his powder so moist that with often putting match to it it would not take fire in most blasphemous manner see swore in the Spanish tongue I vow to God that this day I thinke God is become a Lutheran For in very truth if the Texts which Viguerius citeth so confidently thinking by them to ouerthrow all the Lutheranes in the world be well and rightly vnderstood you shall finde them to be of no efficacie at all and to be but match powder without fire that is Scripture and his owne sense and priuate vnderstanding without the fire of the holy Ghost without the Spirit of truth and the comfortable Master teaching all truth for the prophecie of Esay only foresheweth how Christ the Messias comming into the world should Preach the remission of sinners to all in generall and deliuerie to those that liued in the darknesse of ignorance before the comming to Christ as the Gentills who should finde mercy and truth by Christ as well as the Iewes Neither will I denie which maketh nothing for Viguerius but that the remission of sinnes and also the remission of paines due to sinne is meant by the word Indulgence the infinite guilt of sinne and the eternall paine due to sinne in hell fire both which belong to sinne being taken away by the bloud of Christ and therefore if the eternall paine why not also the temporal what reseruation did Christ make or his Apostles to shew that the ternall pain should be remitted and the temporall be reserued only for the Pope to be pardoned by means of crosses medalls graines rings knotted cords and the like childish trinkets O miserable blindnesse that cannot discerne such grosse errours and so great a prophanation of Christs merites and satisfaction Sweet Iesu open the eyes of all that are thus blinded let them see how the sacred Scriptures are foolishly misapplied wickedly wrested racked and most impiously prophaned for the supporting of Romish nouelties I will not shew how impertinently other places are applied by Bellarmine for the confirmation of the same Romish errour my designement not being to write a whole Booke of Confutations but only to point at the chief obseruations I made in diuers points of religion inducing me from Romish errors and idolatries vnto the light of truth 4 Vpon further consideration of indulgences I find also The doctriue of Romish In dulgences not ancient that as they are not established by Scriptures rightly vnderstood so neither are they supported by antiquity in the primitiue age of the Church Bellar. cites Greg. the first to haue graunted Indulgences in the dayes of stations Bellar. de sacra poenit lib. 5. ca. 3 in 4. dist 20. q. 1 artic 3 quast 2. Alt. sum Theol. tract 6. ca. 9. for proofe wherof he citeth Thomas Aquinas and Altisiodorensis who was before Thomas hee citeth also Leo the third who as S. Lugderus writeth at Aquisgraue in the Pallace dedicated a Church to the blessed virgin Mary enduing the same Church with many indulgences He citeth besides Sergius the second about the yeere 844. who graunted indulgences of three yeares and of three Quadrigenaries vnto those that should visite the Church of S. Martin vpon the mountaine Spist de sanct Suuiberto apud Sur. tom 2 post S. Suuibert vpon the feast of the same Church He citeth likewise Vrban the second to haue graunted a plenary indulgence to those that went to the holy warres Hee citeth also Martine the fift to huae graunted a plenarie indulgence And the Councell of Trent to haue approued also the vse of Indulgences Amongst all which cited by Bellarmine Pope Gregorie the first liued in the sixt centurie Pope Leo the third who was successour to Pope Adrian the first liued in the eight centurie Sergius the second successor to Gregory the fourth liued in the ninth century Vrban the second successor to Victor the third liued in the eleuenth centurie Pope Martin the fift by some called Martin the third successour to Iohn the one and twentieth liued in the fifteenth centurie as appeareth in the French Iesuite Iames Gaultier Table Chron. de l'estate du Christianisme Now therefore when I doe seriouslie consider these assertions of Ioannes Viguerius and Cardinall Bellarmine for the practise of Indulgences the ancientest they cite is Gregory the great who liued in the sixt centurie which was after the sowing of much cockle and more heresies man being asleepe no such practise hauing beene knowne by anie Pope before then whereby it appeareth that their doctrine euen by their owne assertions about these pardons and indulgences is but a new doctrine lately sprung vp in the christian world and hath not the marke of Antiquitie to stand in defence of it 5 This I find also euen by Bishop Fisher to be most true Other late writers shew the noueltie of Indulgences who saith That so long as there was no care of Purgatorie no man sought after Pardons for on it dependeth the credite of Pardons When therefore Purgatorie was so lately knowne and receiued in the Church Assert Luther confut art 18. pag. 86. who now can maruell at Pardons that in the beginning of the Church there was no vse of them Pardon 's therefore began after that they had trembled a while at the paine of Purgatorie I find also that Durandus saieth There are few things to be affirmed for certainetie concerning Pardons 4. d. 20. q. 3. because the Scripture speaketh not expresly of them and the Saints Ambrose Hillarie Augustine Ierome speake not of them at all Caietane also the great Schooleman saith There can no certaintie be found of the beginning of paerdons There is no authoritie of the Scripture or auncient Fathers Greeke or Latine that bringeth it to our knowledge Tra Hat de Indulg ca. 1. And Alphonsus sheweth in verie plaine termes that they are but nouelties saying Their vse seeme to haue come but lately into the Church Haeres verbo Indulg And Henriquez a Iesuite often cited by the Readers in Rome hath these wordes There bee ceertaine late Dinines which affirme it is no rashnesse Sum mor. li. 7. cap. 3. if a man say the vse and practise of Indulgences is not from the Apostles times Now this beeing considered which these Writers esteemed most learned by their owne associates doe finde euen contrary to cardinall Bellarmine who citeth Scriptures for proofe of Indulgences that there is no mention of in the holy Scriptures nor Fathers nor the ancient Church I could not but conclude but that certainely they are nouelties not to bee embraced the doctrine of them is but cockle that ouergroweth the good corne it is after-comming and therefore not to be esteemed So that now finding no good ground of these Pardons I can find no truer
by the secret vertue of the Stone after an inuisible manner adioyning the Rings together a goodlie entire Chaine was made of them Euen so dearely beloued Christian Reader I finde Christ Iesus to haue beene such a powerfull and attractiue Loadstone vnto my Soule by the precedent obseruations lincking the one vnto the other with such infallible truth that therewith euen as with a most strong chaine of his excessiue loue and charitie hee hath now at the length drawne mee to the knowledge of his true Faith rightly taught and professed in the Church of England 2 It is no other than a chaine of Charitie A briefe recapitulation of the premised obseruations by which hee hath drawne mee to write this Treatise for the manifestation of his truth to those that are ignorant thereof It was a chaine of his prouidence by ministring occasions of times persons and places concurring to my conuersion It is a chaine of truth that euery mans chiefe businesse in this life must bee to attaine vnto the end he is created vnto by God or else hee receiueth his soule in vaine It is a chaine reaching from heauen that a supernaturall and reuealed knowledge from God is necessarie to saluation The obseruation also of an absolute necessitie of a supernaturall Faith is a strong chaine to draw any man to search diligently after it The knowledge likewise of the right rule and golden mete-wand of true Faith consisting of GODS sacred Word is a most forcible chaine to drawe Christians vnto the right knowledge of GODS truth The true knowne visible Church of Christ teaching the true sense of Scriptures is a powerfull chaine to draw men vnto the right faith of CHRIST IESVS Conformitie of Doctrine with the ancient doctrine of the Primitiue Church being a proper marke of the true Church of God is likewise a most attractiue chaine drawing to the true knowledge of right Christianitie The wonders and supposed miracles which Christ fore-told the Pseudo-Christs and false Prophets should doe for the seducing of Gods Elect if it were possible are also a strong chaine to draw any man from the Church of Rome The great hypocrisie of false Teachers fore-spoken of in the holy Scriptures agreeing chiefly with the Church of Rome are a chaine of great strength and power to draw any man from that Church The fruits by which false Prophets are to bee knowne and discerned abounding in the Church of Rome are also a powerfull chaine to draw any man of true iudgement from the abhominiations of that Church The discouerie of the Sacrifice of the Masse to bee Idolatrous which is accompted by the Church of Rome the chiefest act of religion that can bee done to God is a most forcible chaine to draw any man to the knowledge of CHRIST IESVS once offered for vs procuring our Sanctification Is not the proofe of Transubstantiation also to bee a noueltie a potent chaine to draw any man from Rome to the Church of England where the Sacrament is freed from such disgrace Is not the Amputation also of the holy Eucharist a powerfull chaine to draw men from the Church of Rome that they may rightly according to Christs institution bee partakers of the Lords Supper else where Is not also the noueltie of the Popes Pardons and Indulgences which is annexed to Crosses Graines and Meddals a powerfull chaine to draw any man that is not ridiculously childish a stronge chaine to draw him from the Church of Rome If the false doctrine of seuen Sacraments be well discouered by any man bee can not want a strong chaine to draw him to acknowledgement of two true Sacraments instituted by Christ if the doctrine of the Virgin Maries conception in originall sinne bee doubtfull in the Church of Rome the truth of Scriptures shewing it certaine may serue for a strong chaine to draw any man from that doubtfulnesse If the pretended chastitie of the Romish Clergie doe make the Church of Rome seeme more pure and holy than any other the prohibition of lawfull marriage to Priests and the dispensation and permission of vnlawfull marriage to kindred may bee as a strong chaine to draw deceiued soules from the filth and impurities of her hypocriticall holinesse By these the mightie strength power of all those chaines hath the goodnesse of almightie God deliuered my long estraied soule out of her dangerous waies setled me in the happie societie of his true faithfull beleeuers teaching the true ancient Catholike and Apostolike faith Oh how truly may I now say with holy Dauid in humble acknowledgement of Gods singular mercies vnto my soule Maruailous are thy workes Psal 139.14 O Lord and that my soule knoweth right well 3. Now it is time To all Seminarie Priests O all yee Seminarie Priests in this Land or else where who labour still in the same blindnesse and errours wherein hitherto I haue beene my selfe inwrapped as in a darke cloude that out of that true charitie and zeale of your soules good and happinesse wherewith I haue cause to be affected towardes you I direct my speech a while vnto you and manifest the sincere candor of my heart and affections to pittie your case as I haue had cause to bee sorrie for it heretofore in my selfe and therefore I can not but admonish you of the perill you liue in both of body and soule for looking no better into the doctrines which you teach You pretend to bee the salt of the earth Math. 5. vers 13. and the light of the world therefore you haue cause to see well that your doctrine bee sound wherewith you season mens soules and that the example of your vertues and life bee not hypocriticall and superstitious if your salt bee infatuated with nouelties and corrupt doctrines all the world will trample vpon you and you are only fit to bee cast out vnto the dunghills if your liues giue no true light but bee a couered vnder the appearance only of vertues as vnder a bushell where there is no corne your poore followers will bee hunger starued and runne into darkenesse and neuer finde the true light of the world CHRIST IESVS Who illuminateth as Saint Iohn saith Ioh. 1. vers 9. euery man comming into this world If it bee true that CHRIST saith Hee that doeth and teacheth Math. 5.19 shall bee called great in the Kingdome of hâ—auen Vnlesse both these duties goe together without mixture of falshood and finne you can neither bee great in Heauen nor in Earth but certaine I am your paines will bee great in the deepedungeon of hell Examine well your owne consciences both for doctrine and conuersation build not vpon other mens bookes only but examine their doctrines by the infallible rule of Scriptures send your Disciples vnto Christ as Saint Iohn Baptist did not to the Popes who can and haue erred both in doctrine and manners say vnto your Children as Christ our Lord and Master said Search the Scriptures c. because
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
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
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
I might well thinke my selfe bereâ—uâ—d of my right wittes if I should any longer offend GOD by the still offering of it as I haue done too often and by continuing the practize thereof to the eternall damnation of other mens soules Therefore curteous Reader if thou art a child of the Church of Rome follow no longer such a stepmother leading thee by publique appearances to thine owne ruine and to the dayly prouocation of Gods wrath against thee hate her fooleries detest her idolatries and abandon her communion if thou wilt not eternally perish albeit thou hâ—st long laine asleepe in the deadly lethargie of Romish superstitions awaken at last and breake off all the bands of thy sinfully-habituated affections to that Antichristian monarchie esteeme no longer that to be white which is blacke that to bee holie which is most vngodlie feare not the curses of the Pope in denying the Sacrifice of the masse to be propitiatorie for sinnes his excommunication will haue no such force as Antoninus the Archbishop of Florence had Lipelo in vita Ant. 2. Maij. who denouncing the sentence of excommunication vpon a white loafe of bread made it as blacke as a coale and freeing it afterward from the same curse it returned to be as faire as it was before All the Popes Anathemaes can not make the bread of the masse otherwise than it is idolatrous all the white flower in it cannot make it pleasing vnto GOD or a Sacrifice allowable for Christians Therefore say thou with mee from thy heart with mee in true detestation of all the abhominations committed by such Idolatrie Deus propitius esto mihi peccatori Lord bee thou mercifull vnto me a sinner CHAP. XIII Containing an obseruation about the doctrine of transubstantiation which is a principall noueltie taught in the Church of Rome AFter the former obseruations had sufficiently alienated by iudgement and affections from further approbation of the faith of Rome My proceeding about the doctrine of transubstantiation yet because I thought that I could not bee sufficiently enough armed against those errours and falshoods wherein from my youth both my vnderstanding and affections had beene habituated which would be powerfull still to incline and leade my soule againe vnto those Romish abhominations which long custome had made familiar and in conceit religious I still proceeded further to the discussion and discouerie of other errors false doctrines secceeding nouelties taught in that Church that more and more beholding her spirituall fornications and disloyalties I might in my soule bee the stronger to oppse against them and the better able to relinquish and abandon with assurance of truth of my side and securitie to mine owne conscience all communion and participation with her sinfull heresies and nouelties and happily auoyde Gods iust punishments which are threatned by the holy Scripture against her disloyalties to the faith of Christ her heauenly Spouse 2 Amongest all which there was scarce any one thing that wrought more powerfully and fearefully in mine vnderstanding It ought to be a great terror to adore the creature for the Creator euen to the terrour of mine owne soule for my erroneous doctrine deliuered to others than the discouery of this late new-sprung-vp doctrine of transubstantiation which sets vp such an Idoll of bread in the Church of Rome to be adored as God that that seemeth to be truly verified of her which was vttered long before Colet Deum quem ignorauerunt patres eius auro Argento lapide pretioso rebusque pretiosis Dan. 11.38 He shall honour the God whome his fathers knew not with gold and siluer with precious stones and with pleasant things The gainsaying of which doctrine vnto the Church of Rome seemeth so vnlawfull that shee pronounceth most bitter execrations against those that shall so doe Sess 13. an 2. If any shall say sayth the Councell of Trent that in the holy Sacrament of the Eucharist there remaineth the substance of bread and wine together with the bodie and bloud of our Lord Iesus Christ and shall denie that admirable and singular conuersion of the whole substance of bread into the bodie and of the whole substance of wine into the bloud the formes of bread and wine still remaining which conuersion the Catholike Church most fitly calleth Transubstantiation be he accursed 3. Yea The Church of Rome hateth the reformed Churches for nothing more than for impugning the doctrine of Transubstantiation Pet. Besseus concept Theolog. Quadraeg dom 3. Dan. 13. the Teachers and Preachers of that Church doe not hate the worthie Professors and Arch-Doctors of the Gospell for any point of doctrine more than for impugning this of Transubstantiation Peter Besse the great and famous French Preacher against Master Caluin and Luther speaketh thus Two wicked old men of vnbridled lust did wickedly accuse the most chaste Susanna of Adulterie notwithstanding that shee was the most chast and honestest that was to be found in the whole Kingdome of Babylon here againe wee see two craftie knaues marching out vpon the Stage Luther and Caluin that accuse the chaste Susanna viz. the holy sacred Sacrament of the Eucharist and Transubstantiation the chiefe member thereof of Idolatrie then the which notwithstanding there is nothing to be found in the world more holy or diuine And the samd Author soone after for the same point compares them to the two witnesses of most deperate audacitie that gaue false witnesse against Christ adding further That as Christ was crucified in the middle betweene two theenes Ibid. so likewise wee see it fareth with the Sacrament of the Altar where being placed betweene two theeues two most desperate Heretikes it is assaulted with diuers blasphemies who a little after speaketh vnto the Idoll in this manner and also to God saying Worthily therefore O sacred Eucharist thou mayest crie out Dirupisti vincula mea Psal 115. tibi sanctificabo hostiam laudis And thou O Lord Saepe expugnauerunt me a iuuentate mea For often O Lord haue they persecuted thee often haue they blasphemed against thee shot their arrowes at thee and chiefely at Transubstantiation This Preacher it should seeme hath forgot that the doctrine of Transubstantiation is a noueltie of no greater antiquitie than the fourth Councell of Laterance Iacques Gualter Chron. de Pestat du Christianis tries siecle Can. 1. which was held but in the yere 1215 vnder Innocent the third which is not yet 400 yeres since where that doctrine was deliuered in these wordes But the bodie of Christ and the bloud in the Sacrament of the Altar is contained vnder the formes of bread and wine the bread being transubstantiated into the bodie and the wine into the bloud by Gods power This it seemeth his Maiestie very iudiciously obserued when after he had said If the Romish Church hath coyned new articles of Faith neuer heard of in the first fiue hundred yeares after Christ I hope I shall neuer be
condemned for an Heretike for not being a Nouelist where numbring vp many nouelties which are vsed in the Romish Church hee reckoneth this Transubstantiation for one 4. Arguments against Transubstantiation Comp. Theol. verit l. 5. c. 58. Which doctrine of Transubstantiation I discouered to containe a notable Heresie by the proofes following First sayth Ioannes de Combis Latria is a seruice and reuerence exhibited to God therefore if the honour due to God be exhibited vnto the creature it is Idolatrie Latria comprehendeth fiue thinges viz. Faith Knowledge Reuerence Sacrifice and Prayer Whereupon I framed this Argument The doctrine of Transubstantiation admitteth this worship in the Church of Rome to a Creature viz. to Bread and Wine which notwithstanding the words of Transubstantiation remaineth still a creature otherwise how is Bread and Wine the externall signes of inusible grace as euerie true Sacrament is or how is the essentiall part appointed by CHRIST in the Sacrament remaining when it ceaseth to be there as Transubstantiation teacheth the Bread and Wine doth Nay the very Scriptures say so much shewing the Bread still to remaine Bread and the Wine still to remaine Wine Saint Paule the heauenly interpreter of CHRISTS wordes doth not admit Transubstantiation but doth so interpret the Sacramentall vnion that still the visible elements remaine for the Bread of the Sacrament hee calleth Bread still euen after the consecration to teach that the substance of the Bread remaineth still and so he calleth the Wne still Wine as appeareth plainely by his wordes The Cup of Blessing which wee blesse 1. Cor. 10.16 is it not the communication of the bloud of CHRIST and the Bread which wee breake is it not the participation of the bodie of the Lord Now then if the Chalice be but a communication of his bloud and the Bread but a participation of his bodie still remaining Bread and Wine for the thing participating is not the thing participated where then is their doctrine of Transubstantiation or how can it stand sound with the truth of the Scriptures He sayth plainely further 1. Cor. 10.16 1. Cor. 11.26 Vers 27. Vers 28. All wee are partakers of one Bread And againe As often as yee shall eate this bread And againe Whosoeuer shall eate this Bread besides Let a man examine himselfe and so let him eate of this Bread Now therefore the Scripture teaching vs so plainely Bread and Wine to remaine in the Sacrament it followeth that there is no Transubstantiation in the Sacrament and so consequently it is apparant that all those commit grosse Idolatrie that worship it with Latria because they giue that worship which is due to God to the creature which they beleeue to be God teach to be God and pray to as vnto God 5. Fathers against Transubstantiation Secondly I summoned diuers auncient Writers to see whether they would afford me any warrant for Transubstantiation and I finde them against it and none for it I finde Tertullian in expresse wordes to say Iesus Christ hauing taken bread Tertul. l. 4. adu Marc. cap. 40. distributed it to his Disciples he made it to be his bodie saying This is my bodie that is the figure of my bodie I finde him likewise to shew as much in expresse wordes in another place Tertul. l. 3. adu Mars cap. 19. saying God hath so reuealed it in the Gospell calling the bread his bodie to the end that thou mayest thereby vnderstand that he hath giuen to the bread the figure of his bodie Now then if the bread be a figure of CHRISTS bodie according to Tertullian then it is not transubstantiated Saint Cyprian sayth Epist 3. l. 2. Wee finde that the Cuppe which the Lord offered was mingled and that which he called his bloud was wine See here Saint Cyprian giueth but a denomination to the bloud attributing substantiall being to the wine by the Verbe Substantiue Lib. 8. demonstr Euang. cap. 1. Eusebius is also cleare agianst Transubstantiation in these wordes IESVS CHRIST gaue vnto his Disciples the signes of the diuine dispensation commaunding them to celebrate the figure of his owne bodie For seeing that he did now no longer receiue the sacrifices of bloud nor the slaughter of diuers beastes ordained by Moses hee hath taught vs to vse the bread for a signe of his bodie See here it is still called bread and a signe of the bodie how then is it transubstantiated Saint Augustine also standes against Transubstantiation De doctrine Christian l. 3. c. 16. saying These wordes Vnlesse you eate the flesh of the Sonne of man and drinke his bloud are a figure commaunding vs to partake the Passion of CHRIST and profitably to remember that his flesh was crucified for vs. Nowe therefore if the eating the flesh of the Sonne of man and drinking his bloud is but to partake of the Passion of CHRIST and a profitable remembrance that his flesh was crucified for vs how did Saint Augustine teach the doctrine of Transubstantiation Nay rather doth he not most plainly insinuate the contrarie I finde also the same Doctor to say against Adamantus Chap. 12. The Lord made no difficultie to say this is my body when he gaue the signe of his body Here I obserue the word Bodie to bee expounded by the signe of his body Who saith in an other place Epist 23. ad Bonifac. The holy signe of Christs body is after a sort the body of Christ and the holy signe of the bloud of Christ and so the holy signe of faith to wit Baptisme is faith Surely Baptisme can not bee said to be Transubstantiated into faith how then can the Sacrament of the body and bloud of Christ bee substantially transubstantiated into the body and bloud of Christ Saint Augustine in an other place is yet plainer against Transubstantiation saying Vnderstand that which I say spiritually Super Psal 98. you shall not eate my body which you see neither shall you drinke the bloud which my Tormentors shall shed I haue recommended vnto you an holy signe which being spiritually vnderstood shall make you liue Behold how cleare S. Augustine is against Transubstantiation So also is S. Chrysostome that golden mouthed Doctor of Greece most clearely gainesaying the doctrine of Transubstantiation in the Sacrament saying The bread before it be sanctified we call bread Ad Caesar Monachum but when the diuine grace sanctifies it it is deliuered from the name of bread and is thought worthy the name of the Lords body though the nature of bread remaine still Now curteous Reader if I should not iudge vnpartially I can not but here conclude that if the nature of bread remaine the substance of bread can not be changed into the body of Christ substantially and therefore no transubstantiation can follow 6. I can not omit here to record Gelasius who saith Other strong places of ancient Fathers agianst Transubstantiation De duabus naturis Christi The bread
of the blessed Sacrament as well Bread as Wine according to Christes owne institution This inducement amongst many hath not beene the least which hath as comfortably drawne mee to the Church of England as the starre which appeared to the three Sages in the East guided them in a short space to the presence of Christ swadled in clothes and lying in a Crib at Bethlem hauing in imitation of them now offered vp my three gifts vnto Christ to be emploied wholly in his seruice my Vnderstanding my Memorie and my Will with all my faculties of body and soule depending or subiect vnto them for the propagation of his Gospell for the demolition of Romish nouelties and for the manifestation of his vnspeakable mercies shewed vnto me and the reformed Churches in freeing vs from those damnable errors and wicked waies wherein the Church of Rome leadeth her blinded followers which fondly shut their eies from the Sunne-shine of truth appearing in the holy Scriptures and from the Prophets and Apostles who like shining starres by their doctrine recorded in the booke of Gods secrets would both comfort and direct their soules in the right way to heauen if flying with humilitie to Christ and acknowledging their owne blindnesse they would crie out with deuotion vnto him like the poore blinde man in the Gospell Domine fac vt videam O Lord make me to see 2. Howsoeuer the aduersaries in the Supper of the Lord make no reckoning of the wine Both formes must be in the Eucharist which is essentiall to the Sacrament yet the true faithfull knowing the dignitie and excellent value thereof will not be so vnmannerly being inuited thereunto as to neglect that which Christ prouideth for them For being rightly enformed that as in the great and pompous supper which Cleopatra Queene of Aegypt set before Antonius there were two pretious iewells and gemmes brought to Antonius which were esteemed to bee worth two hundred and fiftie thousand Crownes Euen so in the supper of the Lord in the blessed Eucharist which is the great supper prouded in the Church of God for his faithfull friends there are two iewells of inestimable price that is the bread and wine by meanes whereof the flesh and bloud of Christ the rich price of our redemption is conueyed vnto our soules therefore there is no iust cause why the Church of Rome pretending to bee the chast Spouse of Christ should be so scornefull of the rich gift of her heauenly Spouse who liberally offereth her both these iewels as most discourteously to suffer and permit that the lay people should be depriued of the one of them since Christ hath appointed both for them The practise to be so is sufficiently knowne to all and that the doctrine of the Church of Rome is so also appeareth by the Councell of Trent saying Concil Trident. ses 21. anno 1. If any shall say that by Gods Precept or vpon necessitie of saluation all and euery faithfull of Christ ought to take both formes of the most blessed Sacrament of the Eucharist let him be accursed And agine If any shall say Cap. 2. that the holy Catholike Church was not led vpon iust causes and reasons to communicate lay men and Clerkes also not consecrating onely vnder the forme of bread or therein to haue erred let him be Anathema By which it is most apparant how the Church of Rome doth not onely crosse Christs institution and disobey his commaundement but also ouerthroweth the very essentiall part of the Sacrament 3 For first The ministration of the Sacrament vnder one forme is repugnant to the essence of the Sacrament there is nothing more essentiall in a Sacrament than the matter and forme thereof as in Baptisme the water and wordes so in the blessed Sacrament of the Eucharist the essentiall parts thereof are the Bread and Wine coniunctim ioyntly and the words of consecration of either of them ioyntly and not diuided for the Catechisme of the Councell of Trent defineth a Sacrament thus Cathe ad Parachos A Sacrament is a thing subiect to our senses which by Gods institution hath power as well to signifie as to effect holinesse and righteousnesse Whereby it appeareth that the sensible signe instituted by God is a thing essentiall to euerie Sacrament Which appeares also b Iohan Viguerius saying De sacra in Gene c. 16. v. 3 It is necessarie that the things which are assumed for the Sacraments be determined by Gods institution because that things by their naturall vertue haue no power of sanctifying Now therefore if we consider the matter and sensible signes instituted by Christ for the Sacrament of the Eucharist Jnstit c. 16. ff 3. vers 1. Thom. 3. p. q. 74. art 1. Iohannes Viguerius telleth vs That the matter of this Sacrament before consecration is bread and wine because Christ tooke bread and wine and Melchisedech who in his sacrifice figured Christ offered bread and wine so Christ did institute it vnder the formes of bread and wine and very conueniently First for the vse of the Sacrament which is eating for as water is taken in the Sacrament of Baptisme for the vse of spirituall ablution because corporall ablution is commonly done by water so bread and wine for spirituall refection because most commonly men are corporally refreshed therewith Secondly for signification because this Sacrament is a memoriall of the Lords Passion in the which the bloud was spearated from the bodie so distinctly the bread as a Sacrament of the bodie and wine as a Sacrament of the bloud Thirdly for the effect in respect of the whole Church which consisteth of diuers beleeuers so the bread is made of diuers cornes and the wine of diuers grapes Out of this ground it seemeth that the Iesuit in Rome deliuered in the Schoole the definition of this Sacrament in this manner which I tooke from his mouth with mine owne penne which is De sacramentis tract 4. c. 1. dico 3. That the Eucharist is a Sacrament which vnder the formes of bread and wine containeth the bodie and bloud of Christ for the nourishment of spirituall life giuen by Baptisme From all which doctrine I most clearely gather that bread and wine iointly ministred belongeth to this Sacrament and that without ouerthrowing the essence of this Sacrament according to our aduersaries owne Teachers it cannot be giuen vnder one kind to the lay people for it is to be giuen to lay people according to the essentiall parts thereof instituted by Christ but according to these Writers the essentiall parts thereof are bread and wine iointly as the matter the forme being the wordes of consecration iointly pronounced ouer either forme ergo the bread and wine coniunctim are to be ministred to ther people for the integritie of the Sacrament Whence it followeth that the Church of Rome by the amputation of one forme vtterly crosseth and ouerthroweth the nature of the Sacrament and so maketh it no Sacrament at all
and to attribute more vnto her then will stand with the nature of a pure Creature and derogate from her that most blessed benefit of her Redemption by Christ And further consider that if the approbation but of one heresie argueth infidelitie and sheweth no true faith in other points as the Church of Rome teacheth then are they who are led with this errour no true beleeuers at all CHAP. XVIII Containing an obseruation of the honourable state of Marriage prehibited by the Church of Rome to Priests who by Gods Law may lawfully liue in it and allowed to those who by Gods Law can not liue together without Incest AMongst all the fearefull dangers where-with the life of man is enuironed How miserably the Church of Rome is illuded by Satans wily suggestions by reason of the continuall outward assaults and hidden ambushes of our three Enemies the World the Flesh and the Deuill It is certaine that none of them can be more difficultly auoided or hardly resisted than those of the Deuill who being least apparent with greater subtletie can deuise his plots and slily conuay them with faire outward pretences vnto their designed ends than the other two can who by their outward appearances and shewes either of Beautie Riches Pompe or sensuall Preasures may bee discouered and with the more facilitie preuented or foiled The reason hereof is because the Deuill hath a knowledge surpassing mans knowledge and hath power so great that there is none vpon earth may bee compared vnto it by the first be knoweth how to deceiue man by the second hee is most able to performe the intentions of his deceiptfull nature Hence hee appeared to Eue in Pa adise in the disguised shape of a serpent by GODS permission that thereby were may learne how much his craft is to bee feared The Seraphicall Doctor of the Church of Rome noting as much Bonauen in breuiloquio part 3. cap. 3. when hee said It was the prouidence of God that the Deuill in tempting should assume the forme of a Serpent that his craft might not only bee discouâ—red but also that by that likenesse the wilinesse of the Deuill 〈◊〉 tempting might bee knowne to all the children of Adam Hence also bee appeared to our mercifull Redeemer in the Wildernesse as Saint Augustine and others thinke vnder the shape of a Râ—igious man that hee might the more craftily tempt him saying Si filius Deies die vt la pides isti panes fiant If thou art the Sonne of God say that those stones bee made bread Where saith Vega Didacus de la Vega tom 1. Dom. in Quadrag Iob 41. You may see how the Deuill vnder the shew of pietie hideth his malice Therefore well said Iob of the Deuill Quis reuelabit faciem indumenti eius Who shall reueale the face of his garment as if hee should say it is a difficult thing to reueale the Deuills countenance for hee often changeth his countenance to deceiue men and being full of fraude and malice hee vseth often to change his countenance and vnder the colour of some pietie and vertue to hide himselfe Which craftie imposture of the Deuill is not more liuely in any one thing to bee discouered than by his suggestions to the Church of Rome which vnder the colour of chastitie and for greater perfection hee hath guilefully induced to make a prohibition of Priests marriages which the law of GOD doth not forbidde thereby giuing occasion of farre greater abuses against chastitie than otherwise could haue happened to the dishonour of God to the scandall of the Church and to the ruine of infinite soules who being debarred of the lawfull and honourable remedie of marriage appointed and approued by God himselfe through the weakenesse of humane nature fall into such abhominable impurities as are not to be named Neither only hath the Deuill cunningly vnder this pretence deceiued the Church of Rome like a slie Serpent but also by too high a conceipt and estimation of her selfe an other way euer praising her authoritie and preheminence of Ecclesiasticall iurisdiction by a sinister interpretation whereof shee soareth so high aboue her selfe in equalitie with God that hee hath enduced her out of her pretended fullnesse of authoritie and power to dispence with Marriage in those degrees of affinitie as GOD himselfe hath prohibited The doctrine of both which points are so repugnant to the holy Scriptures and so crossing thâ— practise of the first ages of the Church as nothing can be more 2. The prohibition of Priests marriages is not agreeable to the holy Scriptures Genes 2. vers 18. For first the prohibition of Priests marriage can no way stand with Gods truth reuealed in the holy Scriptures For first it is apparent that marriage is an institution and ordination of God himselfe instituted before the fall of man as appeareth in Genesis where it is written It is not good for man to be alone let vs make a helpe like vnto himselfe Which place of Scripture Cardinall Bellarmine most impetitinently wresteth in citing it De Matri Sacram lib. 3. c. 2. to proue marriage to bee a Sacrament of the new Law instituted by God for that purpose If this place proue it to bee a sacrament it will follow that it was also a Sacrament in the old Law which were inconuenient and against the whole current of Romish Doctors Thomas Aquinas teaching out of Saint Augustine That the Sacraments of the old Law are taken away S. Thom. 3. part q. 61. art 4. sed contra August contra Faustum lib. 19. cap. 13. tom 6. Thom. in corp vbi supra because they are fulfilled and others are instituted in power greater better for profit more easie to performe fewer in number And further Aquinas himselfe teacheth It is behouefull there should bee other Sacraments in the new Law wherewith the thinges should bee signified that went before of Christ besides the Sacraments of the old Law by where future thinges were foretold Bellarmine to proue his purpose should shew where in the new Law it is instituted as a Sacrament for as Thomas Aquinas saith marriage as it is ordained for the procreation of children 3. p. q. 42. art 2. in corp which was necessarie before sinne was instituted before sinne but as it affordeth a remedie against the wound of sinne it was instituted after sinne in the time of the Law of nature but as it representeth a mysterie of the coniunction of Christ and the Church it hath had an institution in the new Law and according to that institution it is a Sacrament of the new Lawe By which Doctrine of Thomas Aquinas first saying that it hath had an institution in the newe Lawe it is cleare to be very absurdly cited by Bellarmine for the institution of marriage before to prooue it to be a Sacrament and secondly that this Doctor himselfe committeth a great ouetsight in affirming it to haue had an institutioÌ„ in the new Law whereby it