as the Church of Rome teacheth who being deuoted much to the virgine Marie prayed often vnto her to bee deliuered from this doubt Who being one day at Masse the Hoast before the saying of the Pater noster was gone out of his sight whereof as hee was in a great amazement the virgine Marie appeared vnto him holding her sonne Iesus betwixt her armes and said vnto him This is he whom I brought into this world this is he whom you haue consecrated this is he whom you haue held and touched with your hands and shewed to the people to be adored which you eate and drinke in the Sacrament behold here I giue you my Sonne with reuerence and deuotion to be receiued of you and so as shee presented him vnto him he changed at that instant againe into the forme of bread whom he receiued and so his doubt ceased Here you see courteous Reader strange miracles alledged by the Papists in confirmation of their doctrine one while the bread is vnseene then Christ and our Ladie and then againe the forme of bread another while a Mule forsaking his prouender to adore God in the Sacrament whether these be not such signes wonders and great prodigies as may seduce the elect if it were possible I leaue to the holy Ghost to informe you the truth saying Nolite eis credere beleeue them not And one more yet I will relate vnto your memorie which hath beene wrought of late yeares and may be esteemed for a notable lie Till Bred. 7. Col. sac c. 7. There was a certaine Caluinist that married a Catholike woman that is Papist that long endeuoured to induce her to heare a Caluinist Minister preach The wife after she had a long time contradicted him was at last constrained to goe by the rigorous speeches and threatnings of her husband yet did she first acquaint her ghostly father there with who aduised her to obey the commaundement of her husband and to goe onely once to the said Sermon yet with condition to goe first to Confession and to the Communion The woman hauing performed the aduise of her ghostly father strengthned with the Sacraments went to the Sermon and she was no sooner entred but the Preacher became as silent and mute as a fish yet said at last after a little pause Here is some bodie present that hath eaten of the bread of Papists which is the cause that I will now giue ouer preaching hoping to make recompence another time The husband who was present seeing the Preacher A pretie fiction to disgrace Caluinists by Gods permission to become silent and disabled to prosecute his matter for the presence of one that had receiued the holy Communion who being returned home enquired of his wife whether shee had not receiued the Communion that morning or not she without dissimulation answering yes her husband suddainly knew that this doctrine of the Caluinists was false and accursed in that being placed with the light of the Sacraments of the Catholike Church it withered so and came to nought whereupon presently he made a good fire burned all his bookes to pouder and ashes and became himselfe a child of the Catholike Church In which miracle first I obserue that the ghostly father of this woman gaue her leaue for obedience to her husband to go to the Church of Caluinists which how it can hang with the doctrine of Paule the fifths Breue who sheweth it vnlawfull for English Catholikes to goe to the Churches of Heretikes viz. of all Caluinists and Protestants that are so in his iudgement vnlesse it be said that the Church of Rome holds one doctrine of faith lawfull at one time that is not lawfull at another time I should be glad to be resolued But this I obserue to proceede from Gods prouidence that the inuentors of these and the like miracles for the confirmation of their doctrine in one point doth often in some circumstance or other shew such ignorance or falsehood that discouereth them either not to approue the matter they intend or else runneth into some other error lesse tolerable shewing them most plainely to be such signes and wonders as Christ giueth a Caueat of them Not to be beleeued Many other miracles I might here insert but that I will not be too tedious in such idle tales fitter to be told amongst children as fables than to any men of more ripe iudgement yet are they amongst the Clergie of Rome of such account that their Sermonists are stuffed with them as may be obserued in Iacobus de Voragine Iohannes Meff Bernard de Bust Philippus Dies and many the like and are held more profitable for the people than any other manner of doctrine Yet I obserue one thing by reading of their liues of Saints that many miracles which were authenticall for many hundred yeares past are now growne to be Apocryphall as may be seene by comparing the auncient liues of S. George S. Katherine the Queene and others with them as they are of late yeares corrected and written by Lipeloo following Baronius and other writers of the same kind 12 Now therefore to draw neere my conclusion My conclusion about miracles what fruit could I better gather vpon the due obseruation of Christs warning vnto the world Not to beleeue such miracles than that the Church of Rome cannot bee the true Church of God that either winketh or authoriseth infinite numbers in the same nature as these are of which I haue alreadie recorded out of her owne Writers for which cause I could not but abandon her Communion and flye to that Church which like a faithfull Spouse resteth contented with the former miracles where with Christs Church was begun and chiefely relying vpon the holy Scriptures and the auncient doctrine of the Primitiue Church Yet is not my opinion in this point of miracles so to bee vnderstood as that I doe thinke no true miracles at all shall euer be done in the declining age of Gods Church but I would haue it knowne that my iudgement is that none are to be beleeued which are pretended to be done in confirmation of new doctrines not taught in the Scriptures not knowne to the auncient Church because it is most euident that Christ hath forbidden all beleefe of them and therefore not to be esteemed of otherwise than as of illusions of Sathan wherewith to enchant soules and to make them beleeue lyes in stead of truth and verities Oh what a miserie is it to see how many simple sincere and ouer-credulous Christians are cousened with these deceits and illusions of the Diuell and the true markes of Antichrist Let me therfore entreat thee courteous reader to remember the predictions of these signes and wonders aboue mentioned forespoken of by Christ S. Paule and S. Iohn and not so fondly to be lead blind-folded to the eternall destruction of thy soule by too much credulitie Be not like the Scribes and Pharisies seeking after signes from heauen for the faith least you
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
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
DOCTRINALL AND MORALL OBSERVATIONS CONCERNING RELIGION WHEREIN THE AVTHOR DECLARETH THE Reasons of his late vn-enforced departure from the Church of ROME and of his incorporation to the present Church of ENGLAND teaching maintaining and defending the true Christian Catholike and Apostolike Faith professed by the ancient Primitiue Church most conspicuous in the outward vertues and constant sufferings of many holy Bishops and other good Christians glorious in the crowne of Martyrdome By IOHN COPLEY Seminarie Priest LVKE 22.23 When thou art conuerted strengthen thy brethren IAMES 5.20 He which maketh a sinner to be conuerted from the error of his way shall saue his soule from death and couereth a multitude of sinnes LONDON Imprinted by W. S. for Richard Moore and are to be sold at his Shop in Fleet-street in Saint Dunstans Church-yard 1612. TO ALL SEMINARIE PRIESTS MONKES FRIERS IESVITES AND ALL LAY-PROFESSORS of the present Romane falsely pretended Catholike faith grace and true conuersion in Christ IESVS VVHereas now some monthes are ouer-passed since my conformitie to the Church of England wherof I haue hitherto beene silent withdrawing myselfe to further the contemplation of those inducements which lead mee hereunto my zeale of truth and knowledge of your great spiritual miseries who liue wrapped in a cloud of ignorance depriued of the most comfortable beames of true Christian faith working by the heate of charitie in mens soules enforceth me to dedicate these my doctrinall and morall obseruations vnto your selues as standing in most need of them My intention in dedicating them to you is no other then true compassion of your soules dangerous estate not seeing nor knowing your owne erroneous doctrines taught in the present Romane Church of which I dare say many of you are sincere zealous professors with onely regard to your soules health and the kingdome of heauen esteeming that aboue all things to bee the cheifest to bee sought for in this world is in truth it is and therefore your case the more worthie of Christian commiseration and true Apostolicall endeauours for your deliuerie out of your so perillous and lamentable a condition which according to the small portion of that talent that Almightie God hath vouchsafed to bestow vpon mee I haue endeuoured to shew vnto you by this Treatise desiring you curteously and charitably to accept in good part with no lesse humility and care of your owne soules good then I do present it vnto you with a sincere desire thereof in the most tender bowels of Christ Iesus Vouchsafe to reade it with deliberate iudgement examine well the spirit wherewith it is written weigh the substance and contents rather then the manner or circumstances of my writing the stile is but plaine and familiar you shall find no affectation of eloquence in it because my labours and paines taken herein haue been rather for the profit of your soules then for the recreation of your wits I know well that neither the planting of Saint Paul nor the watring of Apollo can redound to your profit vnlesse God giue encrease and prosper the successe and therefore leauing the encrease to God and desiring you most attentiuely to reade these my obseruations deliberately to ponder them and effectually to follow them I most kindly take my leaue of you with Saint Pauls charitable words Pax Dei quae exuperat omnem sensum custodiat corda vestra intelligentias vestras in Christo Iesu Philip. 4.7 The peace of God which passeth all vnderstanding keepe your hearts and intelligences in Christ Iesus Resting this 13. day of Iune Anno Domini 1612. A most zealous friend and louer of your soules IOHN COPLEY ¶ Aduertisements to the Reader ALbeit to my singular comfort Christian Reader I might in the Sunne-shine of mine owne happinesse haue enioyed to my selfe the great benefite of Gods fauour shewed mee in my conuersion from Romish nouelties to the ancient Catholike Faith taught in this Kingdome yet for that I had diuers reasons inuiting mee to the participation thereof vnto other mens knowledge that what was priuate to my selfe might be also a publique good vnto others I haue thought it expedient with the promulgation of it for thy better information concerning my selfe to propound vnto thee some particular Aduertisements whereby thou mayest the better know mee and my meaning who am otherwise perhappes vnknowne vnto thee and accordingly with moderation of iudgement void of impatient humour or partialitie censure my proceedings in the matters handled in this Treatise 2 First therefore I would haue thee take notice that some few more zealous and earnest than charitable or wise followers of the Church of Rome sticke not to obiect vnto mee That they cannot be perswaded that I am truly in iudgement vnderstanding a sincere Professor of the faith of England otherwise than for some priuate respect eyther of liberty or other contentment or preferment whereby you may well inferre that they haue no great opinion of any ignorance in me of their Doctrine nor of actual miscarriage in maners that should make me forsake their communion since they thinke I haue too much knowledge to be in heart of any other and yet can charge mee of no misdemeanour for mine owne part I must needes tell you that herein they are either very ignorant in their vnderstandings or malitiously affected in their willes ignorant of the true knowledge of Gods fauour in conuerting sinners and malitious to the Church of England whereunto I haue incorporated my selfe and therefore to disgrace it they are willing without either true vnderstanding or vertue to cast any sinister imputation they can vpon my person which I doubt not but by Gods assistance and the endeuors of patience and diligence I shall turne to their owne shame and to the further manifestation of the wicked doctrines and impieties of their Romish Church without any indignitie or disgrace to the Church to which I am now incorporated 3 Secondly I would further haue thee know that some few Priests of their Church hauing growne debauched in their liues and conuersations and after their forsaking communion with the Church of Rome for a cloake of liberty to their lewd inclinations haue proued most treacherous to those vnto whom before they professed friendship remaining in their owne consciences perswaded they did not well in discouering Priests and causing them to be apprehended and ransacking the houses of Recusants more for their own profits than for any desire of seruice to the state or zeale to the Church of England giuing ouer all exercise both of vertue or learning fit for Cleargy men Hereupon diuers of the Romaine Church haue made their aduantage for the iustification of their owne Religion and reproofe of theyr aduersaries faith insomuch that I heard a Iesuit of good reputation say that a great noble man of this realme being in conference with others of his rancke should say that he much wondred why such men as were vertuous in their cariages so long as they were
light to deceiue my soule withall and so I confessed them as ordinarie temptations against faith till at length with a more powerfull light it pleased the true Sonne of iustice and God of glorie to enlighten my vnderstanding in such sort that all the clouds of error and endarkened affections were dispersed like mist before the Sunne what before I held to be hereticall I approued to be most Catholike what before was falsehood was now truth what before was darknesse was now light I found my selfe suddainely in my meditations vpon the grounds of true faith and beleefe like S. Paul enuironed not with a corporall but with a spirituall and most comfortable light from heauen placing my vnderstanding in the paradise of truth and all her delights struck downe to the ground in the humble acknowledgement of mine vnworthinesse and terrified with a voice from heauen not sounding in the eares of my bodie by their corporall Organs but sweetly making a most delightfull harmonie in my soule mollifying the obdurate crust of my heart and forcing me to say Act. 9. vers 6. Domine quid me vis facere O Lord what wilt thou haue me to doe with perfect true conformitie of all my thoughts actions and endeauors answerable to his will Hence was I moued with great power working euen with comfort to my soule to call to mind innumerable passages of Scriptures and auncient Fathers in former times obserued and other reasonable congruencies moouing me most effectually to conuert my selfe to the onely Apostolike Primitiue and Catholike faith truly professed in the Church of England as it were destined hereunto by a presage in my youth when being borne beyond the seas I was by Gods directing prouidence inspiring my parents mindes by my nurse and her husband who were purposely sent for out of England sent into this Realme when I was but few daies old to be nursed here which was a great furtherance and meanes that now in the ninth yeare of my Priesthood I am in this Realme nursed and growne to such a spirituall strength as to embrace the right faith of a true Christian which heretofore I wanted And although lately since my conuersion one said vnto me that it had been better if I had been drowned at sea in the great storme which happened in my passage into this Realme so young which I escaped with exceeding great danger being forthwith entertained into the Castle by the Captaine thereof for my fathers sake than at riper yeares thus to liue an Apostata and to be a scandale vnto the Church of God Yet I trust that I shall make it apparant that it was much better I escaped Gods prouidence in the first escape of my bodie foreshewing a more dangerous second escape from the shipwracke of my soule whereby his glorie in my happinesse may be manifested to the good of many that they may truly say Exod. 1. vers 19. Digitus Dei est hic the finger of God is here 7. The working of the Trinitie in my conuersion the first cause of this treatise Hereby you may see courteous Reader whether I haue not iust cause to make knowne to the world this my conuersion and the true occasions and motiues thereof that all that beare of it may say as I haue cause to say in mine owne soule The finger of God is here For first you may obserue that whilest I wandered out of the right way of true Catholike doctrine Gods goodnesse following the Church of Rome the finger of Gods mercie and goodnesse directed and pointed me which way to take into the right path of heauen most fauorably bestowing vpon me beartie contrition for my former errors both in faith and manners more than euer before Secondly the finger of his wisdome Gods wisdome euen when I was most addicted to the studies of the Roman doctrine occasion being giuen me of conference with some Protestants requiring satisfaction of me in some capitall points of controuersie which I promised either to proue by the Scriptures ancient Fathers and naturall reason or else to embrace the Protestants faith as Catholike therewithall intending to impugne the doctrine of the Religion here professed in England directed my vnderstanding so to examine the controuersies weighing all Cardinall Bellarmines reasons for both sides that doing it with sinceritie I fell into such doctrinall and morall obseruations vpon the grounds of the Romane faith that I most cleerely discouered the darke clouds of error and ignorance wherewith my iudgement and reason were ouercast I found the weakenesse of their grounds the fallacies of their reasons and the insufficiencie of iudgement shewed in most of their controuersies I found many places of Scripture impertinently alledged diuers citations of auncient Fathers fondly wrested against their true vnderstanding many naturall reasons alledged most repugnant to reason Lastly the finger of his Almightie power Gods power as efficaciously as the Load stone draweth yron vnto it drew all the affections of my heart to a firme resolution no longer to sleepe or slumber in my errors but to breake off all the bands of erronious and superstitious doctrine and nouelties wherewith the present Church of Rome holdeth soules in slauerie to Sathan and to embrace the truth of the Ancient Catholike and Apostolike doctrine which I found to bee most purely taught in the Church of England according to the primitiue sinceritie Hence it is most cleerely apparant how much the glorie of God appeareth in my conuersion and the three diuine attributes of goodnesse wisedome and power of the blessed Trinitie Qui tribus digitis appendit molem terrae Esay 40. vers 12 who weighteth the earth with three fingers in the contemplation of which great benefit I may well crie out with holy Saint Paul Rom. 12. vers 33 O the depth of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgements and his waies past finding out for who hath knowne the mind of the Lord or who hath bin his counsellor Or who hath first giuen to him and it shall be recompenced vnto him againe for of him and through him and to him are all things to whom be glorie for euer For to God himselfe must I needes attribute this fauour hauing iust cause for the same with the kingly Prophet to say Psal 34. vers 2. I will alwaies praise the Lord his praise shall be alwaies in my mouth who chiefly hath wrought in my soule the vnderstanding the will and the accomplishment hereof which I can doe no lesse in gratitude than make knowne that his name may be glorified therein Satisfaction the second cause Secondly if my blinded zeale of your soules good did so much transport me in my ignorance and errors as to imploy my best endeuours yea and to venter my life for your good and for the reducing of any in this Realme to the pretended Catholike faith which then I professed without feare of incurring
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
Whereat all the assistants admiring determined to deferre his buriall till the next day when thinking to performe the exequies they came againe to that passage afotesaid of the office of the dead he suddainely rose vp againe and cryed out with a loud voice saying Iusto Dei iudicio iudicaetus sum that is to say I am iudged by the iust iudgement of God Whereat the assistance were strucken againe into a great admiration and much more astonished than before to beholde so dismall and hideous a spectacle And although he had then declared himselfe to be accused and iudged by the iust iudgement of God yet it was not manifest by these wordes that he had yet receiued sentence of damnation insomuch that yet it ressed for them to interprete and hope the best and therefore they thought it good to deferre his buriall till the third day Whereto verie early the next morning all the towne flocked together being desirous to know the euent of so strange rare and fearefull a iudgement of God when hauing begun againe the office of the dead and comming to the same passage aboue specified he raysed himselfe vp the third time and to the great horror of all the standers by he said Iusto Dei iudicio condemnatus sum that is I am condemned by the iust iudgement of God Therefore Parcite funeribus mihi nil prodesse potestis Heu infoelicem cur me genuere parentes Ah miser aeternos vade damnatus ad ignes Which verses may well be Englished in this sense O spare vaine prayers with outward shewes of peace Your Dirges yeelds no comfort to my soule Aye me accurst from hope of ioyes I cease Gods iudgements iust doe all your prayers controule Why did my parents euer foster me A damned wretch and hell-hound for to be Ah cursed me thus to prouoke Gods are And to be doom'de to euer lasting fire Who is there that cannot be astonished to heare that a personage who liuing amongst men was esteemed for a holy and perfect man should be condemned by the iust iudgement of God This Doctor by the common suffrage of the Church being found vnworthie of Christian buriall was interred in a prophane place But this rare miracle occasioned manie to correct amend their liues Whereat Bruno with others were so much terrified that they framed a more strict order than euer was before tearmed Carthusians that by the strictnesse of that life they might be the better prepared for the strict iudgements of God In the consideration of his miracle if it were true and no hypocriticall cunning vsed therein I cannot conceiue but that it makes more against the faith of Rome than for it of which profession this Doctor whilest he liued was reputed both to be a learned and holy Saint For first if he were so holy and learned no doubt he knew what belonged to preparation for his death and therefore howsoeuer hee might bee depriued of outward meanes or helpe of the Sacraments yet it is to be presumed that at least in voto Sacramenti he would excite himselfe as much as lay in him to be penitent for his sinnes And it is to be thought his Holinesse would not permit him to be negligent of that which lay in his power to performe And lastly since there is no cause registred of his damnation but knowne onely to God he being both a professor and teacher of the Romane faith it may as well be presumed so farre as man for his soules benefit may enter into Gods secrets that God shewed this extraordinarie iudgement to manifest to the world that though his life was neuer so good in the sight of the world or his learning so great yet where true faith is wanting no saluation can be attained and that therefore the Romane faith cannot be the true faith This is the fittest collection I can make of this miracle because he was a Doctor professing that faith of Rome and liued and died therein 11 But now I will relate another miracle which much astonished me making me stagger The strange deliuerie of Traianes soule out of hell fabulous and most vncertaine and was neuer able to finde a good answere for it which was the strange deliuerie of Traianes soule out of hell by Saint Gregories prayers for him which how repugnant it is to the verie true doctrine of the Romane Church it selfe is cleare by that which is read in the Office of the dead viz. Ex inferno nulla est redemptio Now it is to be noted Lipeloo in vita Gregor magn that Lipeloo recordeth it for a truth and so it hath beene recorded alwayes by the Church of Rome and yet of late by Baronius and Bellarmine it is reputed a fabulous narration Whereupon I inferre that if after so many ages recording and beleefe it proue but a fabulous thing a man may as well suspect all the rest that seeme of the like nature notwithstanding hee bee learned that recordeth them What erronious doctrine is to be found almost in the Church of Rome that hath not many miracles for the confirmation of it mongst them so pleasant to reade that they will sooner make a man laugh in reading them than giue any credit at all to them So in confirmation of the reall and substantiall presence of Christs bodie in the Sacrament there is a pretie tale recorded in the life of Saint Anthonie of Padua of whom it is recorded S. Anton. in sum hist 3. p tit 24. c. 5. ff 2. That a certaine heretike promising to be of his religion if his Mule after three dayes restraint would goe and worship his God in the Eucharist Tho. Boz li. 14. de sig eccles dei cap. 3. Laurent Sur. to 3. The tale of a Mule and refuse his prouender which he would prouide for him When the day was come the Mule being brought forth by his Master and the Eucharist by Saint Anthonie hee staying himselfe a little said O thou brute beast in the name and power of thy Creator whom I vnworthie wretch doe hold truly in my hands I charge and commaund thee that forthwith thou come humbled before him and doe him honour and reuerence as thou canst to the end that the peruerse obstinacie of heretikes may know hereby that euerie creature is subiect vnto him whom the Priestly dignitie dayly handleth vpon the Altar Which speech being ended the hungrie beast forsooke the prouender prouided which the heretike had set before his eyes and went forthwith vnto the Sacrament kneeled downe before it and humbled downe his head which the people admiring praysed God saying We haue seene this day maruellous things which the heretike seeing repenting him of his fault abiured his heresie and embraced the true Catholike saith No lesse remarkable is that which is reported of a certaine Priest that doubted of the presence of Christ in the Sacrament Ant. d'Ance Cat. Hist l. 1. c. 5. tit 8. loan Meff in hor. Reg. ser de coen Domini
proue one of those that are tearmed by Christ a wicked and adulterous generation CHAP. X. Containeth an obseruation of the great hipocrisie of false Teachers fore-spoken of in the holie Scriptures AMongst the many testimonies recorded in holy Scriptures concerning false Teachers The hypocrisie of false teachers shewed in the Scripture by which I might further discouer the erroneous doctrin of the Church of Rome and make comparison of her doctrine with other reformed Churches the next which represented themselues were such places as describe the dissimulation and hipocrisie of false Teachers and inuite men to take heede of them to preuent all their dissimulations and impostures by which they seduce simple soules from the knowledge of truth lead them by cunning art of wordes to follow leasings and false Gods This I noted first out of Christs wordes describing the manner of Heretikes comming and giuing a preuenting Caueat to take heede of them Math. 7. vers 15 where he said Attendite à falsis Prophet is qui veniunt ad vos in vestimentis ouium intrinsecus autem sunt lupi rapaces Beware of false Prophets which come to you in sheepes clothing but inwardly they are rauening wolues as if he should say take heede of the hipocrisie of those Prophets who seeme to be one thing and are an other of whom S. Paul saith Rom. 16. vers 18. Per dulces sermones benedictiones seducunt corda innocentium With faire speech and flattering they deceiue the hearts of the simple who in another place speaking of the heretikes of latter times saith In hipo crisi loquuntur mendacium 1. Tim. 4. vers 2. cauteriatam habent cōscientiam Who speake-lies through hipocrisie hauing their consciences burned with a hot yron Further Christ dehorreth all from hipocrisie when he said Math. 5. vers 20 Nisi abundauerit institia vestra plus quam Scribarum aut Pharisaeorum non intrabitis in regnum coelorum Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees yee shall not enter into the Kingdome of heauen Now how the iniustice of the Pharisees was a foure-fold Hipocrisie is also plaine by the Scriptures The Pharisees four-fold Hipocrisie The first consisted in externall righteousnesse without internall whereof Christ speaketh saying Vos Pharisei quod deforis est calicis catini mundatis quod autem intus est vestrum plenum est rapina iniquitate Stulti nonne qui fecit quod deforis est Luc. 11. v. 36. etiam quod deintus est fecit Yee Pharisees make cleane the outside of the cup and of the platter but the inward part is full of rauening and wickednesse Yee Fooles did not hee that made that which is without make that which is within also And againe Vae vobis Scribae Pharisaei Hipocritae similes estis sepulchris dealbatis quae a foris apparent hominibus speciosa intus vero plena sunt ossibus mortuorum omni spurcitia Math. 23. v. 27. Sic vos aforis apparet is hominibus iusti intus autem pleni estis hipocrisi omni iniquitate Woe be vnto you Scribes Pharisees Hipocrites for yee are like vnto whited tombs which appeare beautifull outward but are within full of dead mens bones and of all filthinesse For so are yee also for outward yee appeare righteous vnto men but within yee are full of Hipocrisie and iniquitie The second consisted in an externall holinesse also but preposterous and defectiue because they were scrupulous in trifles large or of no conscience therefore Christ said vnto them Vae vobis Pharisaeis Luc. 11. v. 42. qui decimatis metham rutam omne olus preteritis iudicium charitatem Dei Woe be vnto you Pharisees for yee tithe the mint and rue and all manner herbs and passe ouer iudgment and the loue of God or as S. Matt. saith Math. 23. v. 23. Et reliquistis quae grauiora sunt legis iudicium misericordiam fidem And leaue the waightier matters of the law as iudgement and mercie fidelitie The third hipocrisie of the Pharisees was verbal not real a fained not a true obseruation of Gods commandements which Christ taxed in them saying Math. 23. v. 3. Quaecunque dixerint vobis c. Whatsoeuer they bid you obserue that obserue and doe but doe not according to their workes for they say and doe not And againe If you be the children of Abraham doe the workes of Abraham The fourth hipocrisie of the Pharisees was vaine glorious who in all their actions of religion sought the glorie and praise of men Christ saying Math. 6. v. 5. They fast and pray Vt videantur ab hominibus That they may be seene of men from all which foure-fold hipocrisie wherein consisted the vnrighteousnesse of the Pharisees Christ dehorteth all Christians by a motiue of heauenly blisse saying as before Vnlesse your iustice abound more then the Scribes and Pharisees you shall not enter into the Kingdome of heauen Hence it followeth that in what Church soeuer a proper resemblance of this Hipocrisie is found The hipocrisie of the Church of Rome there may wee well presume the false Prophets to be which Christ biddeth vs beware of and therefore since I obserue it abundantly to appeare in the present Church of Rome the Teachers of that Church as false Prophets comming vnto vs are the reuenous wolues in sheepe-skinnes whose iustice doth no lesse abound then that of the Scribes and Pharisees which will keepe them from entring into the Kingdome of heauen For so long as I haue beene in that Church I haue seene much externall righteousnesse as long praiers much whipping with disciplines much fasting many miraculous cemonies of religion strange mortifications and all this without the true faith by reason of the many nouelties crept into that Church and without charitie the inward life of the soule whence it proceedeth that there is much dissension amongst all sorts many diuisions amongst the learned many back-bitings amongst religious persons many wrongs and iniuries offered without conscience much violation of morall honestie and ciuilitie enuie amongst most detraction amongst all wicked life without measure rash iudgements without any consideration lying reports against one an other traducing of one the others reputation by writings by wordes by secret complotments and macheuillian deuises without all feare of God or loue of honestie Religious men are poore in the outward shew of their profession Once acertain Capuchine said as a Iesuit hath related when one said that the Iesuites and his Order proceed well together that the cause was because the Iesuites desired to haue al and they desired to haue nothing but who abound more in common than the landed Monkes and well monied Iesuites They are chast in the outward vowes but many of them most lasciuious in heart as by the one Author of the Pruritanus may bee iudged of many besides Who more blindly
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
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
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
is in me as the Apostle prescribeth Hauing I say beene made partaker of this benefit onely through Gods working in my soule as I can doe no lesse in the dutie of gratitude than to manifest the same vnto you so must it be a part of my care not onely to acknowledge the same my selfe but to be an occasion that others may partake of the like blessing with me who liue blinded with the same vaile of errors and hereticall inuentions as I did till it pleased God to draw away that darke curtaine of implicite faith viz. that the Romane Church is the true Church of God from mine eyes and to giue me grace clearely to behold the explicite nouelties strongly and cunningly maintained therein which enforceth me now to make the confession of my faith saying no longer the Creede of Rome made by the Pope and recorded in the Councell of Trent but with his Maiestie Praemonit fol 35. I am such a Catholike Christian as beleeueth the three Creedes that of the Apostles that of the Councell of Nice and that of Athanasius c. I also acknowledge for Orthodox all those other formes of Creedes that either were deuised by Councels or particular Fathers against such particular Heresies as most raigned in their times I reuerence and admit the foure first generall Councels as Catholike and Orthodox c. I also concerning the Fathers hold as his Maiestie doth the Scriptures also I beleeue as for the Apocripha I hold them in the same account that the Ancients did c. And so of the other points of doctrine according to the most iudicious profession which his Highnesse in the Church of England maketh doe I beleeue 4 Here at I know gentle Reader thou maiest much maruaile God the cause of my conuersion that I who was borne of such parents as professed the Romane faith and lost much of their temporall estate diuers yeares together for the same who haue beene trained vp therein from my youth who haue practised the function of my Priesthood these nine yeares according to the fashion of that Church who haue beene readie and prompt in ministring their Sacraments in preaching their Doctrine in offering their Sacrifices who dedicated my life and labors most willingly for the aduancement of that faith who am allied to diuers of the better sort of England professing that religion who was befriended of many and to my knowledge hated of none should quit alliance with that Church and take acquaintance with this of England where I haue scarce any acquaintance at all What should cause such a change I answer thee gentle Reader that my desire is thou shouldest be rightly informed assured thereof then say with me as I say most sincerely with inexplicable ioy to mine own soule This is a change of the right hand of the highest Psal 76. vers 11. And for this cause doe I here present vnto you the obseruations both of doctrine manners which haue caused this my vnexpected change and heauenly metamorphosis not engendred by anie wauering disposition or inordinate passion too often seene in trouble some times but begun and effected with mature and ripe deliberation reason and knowledge most orderly drawing the chariot of my will and affections vnto the loue of truth and dislike of falsehood and therefore a worke as I hope wrought by the onely strong hand of God long inuiting and leading my soule hereunto and often displaying the bright beames of his extraordinarie grace most efficaciously enforcing me thereunto after many great conflicts and combats within my selfe in which conuersion of mine though some reioyce yet others out of rash iudgement and indiscreet passion and their implacable hatred to the Church of England ioyned with extreame ignorance and that by the deceitfull ground of their implicite faith and beliefe of whatsoeuer the Church of Rome teacheth not considering the defection and Apostasie of faith foretold by our Sauiour himselfe in the Scriptures vnder the parable of cockle and tares Matth. 13. vers 25. of heresies and nouelties ouersowed by the enemie man after the sowing of the good seed when all were asleepe doe labour by all meanes to obscure and endarken with vntrue reports and most vnconscionable calumniations some giuing oute that I was euer of a presumptuous spirit but they are such as haue against all conscience and good nature most vnnaturally wronged mee as diuers of the best Papists haue heretofore iudged and can yet witnesse Others that I am bereaued of my right wits and assuredly distracted in minde but they I presume are such as either know me not or else such as thinke there can be no greater madnes than to forsake the Church of Rome out of a misconceited persuasion they haue that truth is on their side whereof they haue such a preiudicate opinion without knowledge that they will not sticke to say that should they abandon the Romane faith they would sooner become Turkes than Protestants Others that I am drawne either by the desire of worldly libertie and preferments or by some carnall allurements to performe the will and desires of the flesh against all which vnchristian suggestions although I could in respect of my selfe with the buckler and safegard of patience and silence possesse mine owne soule in quietnesse and comfort knowing that the greatest temporall happinesse of a Christian is the testimonie of a good conscience yet notwithstanding for that my conscience giueth euidence that by them Gods singular mercie and prouidence most clearely shining in my conuersion should be eclipsed and his glorie most iniuriously wronged and many ouer-credulous spirits too too much abused I can doe no lesse in my thankfull dutie for so singular a receiued benefit than to illustrate the same to the eyes of the world that all seeing it Gods holy name may be glorified herein and others that walke awry be inuited and edified by my example which I cannot better performe then by giuing publike testimonie to the world in writing of the true occasions meanes and motiues of my conuersion as by these my doctrinall and morall obseruations I trust through Gods grace I shall performe 5 The truth is and I cannot denie it The difficulties of my conuersion that this my change and conuersion from the faith of Rome to the faith of England was euen beset with manifold difficulties oppositions barres and obstacles long hindering delaying this worke which consisting of the inward act of resolution in the soule strengthened by Gods especiall grace with comfort Tho. Aq. 12. q. Cxiij art 7. at length was performed in an instant For first it is wel knowne I was armed against it by my continuall education and example of my parents in the doctrine and practise of the Romane faith which I was persuaded to haue been Catholike Education one let euen from my first yeares of vnderstanding for common experience sheweth that of the Poet to be most true Quo semel est
imbuta recens seruabit odorem testa diu Euery vessell retaineth long the sauor of that liquor which is first put into it yea the tender twigge in growth enclineth alwayes that way vnto which it was first bowed by the Gardeners hand whether to straightnesse or crookednesse such was my disposition to the faith of Rome and vnapt to any other by my breeding had not the father of mercies and God of all comforts by his powerfull hand guided me to this vnto which now I am come through his gracious goodnesse Secondly I was further armed against this my happie conuersion by my function and calling in the Romane Church to the state of Priesthood wherein I consecrated all my studies labours My function another let and endeuors to fortifie and strengthen my selfe in the doctrine of that Church and also to induce others thereunto esteeming my endeuours in reducing any to that religion so pleasing to God as none could be greater setting alwaies before mine eyes that of S. Iames Iacob 5. vers 20. He that maketh a sinner to be conuerted from the errors of his waies shall saue his soule from death The consideration of which promise in those my labours and trauels whether by day or by night by land or by sea whether in danger or safetie whether in want or abundance whether with infamie or good fame whether with fauors or threatnings whether ith libertie or imprisonment whether with crosses or prosperitie whether amongst my friends or in banishment made them all most sweete The successe of my practise another let easie and pleasant vnto me Thirdly I was moreouer armed against this my conuersion by the successefull practise of this my function which I alwaies performed with most desired comfort vnto my selfe in the ignorant blindnesse I then liued in and with competent satisfaction and contentment vnto others whom I thought profitably to haue either purchased to Christ by his grace or confirmed in that faith Oh what heart is there that will not be flattered with prosperous euents in the course they labour in and grow foolishly bewitched with pride in their owne doings selfe-loue and felicitie being like the two poles Artike and Antartike vpon which the whole course and frame of a foolish mans life hath his dependance Loue to friends another let Fourthly I was armed against this my conuersion by the great mutuall loue which was betweene me and many chiefe and great persons professing the Romane faith with me and suffering much temporall detriment for the same who I assure my selfe were so tenderly affected vnto me that as I could not be without a ioyfull or sorrowfull feeling of their good or euill so neither could they be without the like affection towards me I cannot vtter how much I was held backe by this ginne and temptation of naturall friendship which long like lime-twigges held the affections of my soule from being able to find wings for the flight which I haue now made hauing through Gods grace receiued feathers like the Doue to flâ—e vt requiescam Psal 54. vers 7. to rest and repose my selfe in the fruitfull boughes of the little Mustard-seede mentioned by Christ Matth. 13. vers 31. where I may with experience of Gods comforts now say with his daughter in the Canticles Fructus eius dulcis gutturi meo Cant. 2. vers 3. his fruit is sweete vnto my tast Fifthly Example of parents and kinred another let I was moreouer armed against this my conuersion by the example of most of mine owne kindred who were alwaies and still are resolute and constant professors of the Romane faith whose conuersions with mine I most heartily wish in the tender bowels of Christ Iesus Here it may be well considered how much my soule partly solicited by the loue of truth and strongly yet held fast in the traiterous affection of flesh and bloud was turmoiled in this conflict against two aduerse powers the one inuiting me to heauen the other weighing me downe vnto earth the one shewing me the way to God the other holding me from him by the heauinesse of naturall affection Sixtly Externall reputation another let the reputation and good opinion I found that both the Romish Clergie and Laitie had of me might well haue ouerswayed any man that was not a master ouer selfe-loue and a contemner of vaineglorie There is no man of experience but knoweth well that in all outward shew the Clergie of Rome here in England amongst their professors are much more held in reuerence and respectiue regard than those of the Clergie of England by their followers many things of doctrine and practise tending more to their magnifying and glorie as first the doctrine of auricular confession which breedeth an extraordinarie awfulnesse towards them and secondly a continuall practise the Papists of England haue to aske their Priests daily blessing kneeling vnto them a kind of humiliation not vsed to euery Priest in any countrey but in England Seuenthly Naturall perplexitie another let I was armed further against this my conuersion by an extraordinarie heauinesse I apprehended it would breede to those whom I had in former times reconciled to the Church of Rome thinking they would rather grieue for me as one lapsed than follow mee as one risen vnlesse it should please God by his especiall grace to giue them the like occasions to finde out the truth as out of his fatherly prouidence he gaue vnto me Oh what inward conflicts The conflicts going before my conuersion almost insufferable did these considerations breede in my very soule so long habituated in the Romane faith and practised in that Religion How often did they stop me in my way to Christ and from the incorporation to his true Church How was my poore soule here enuironed with perplexed assaults of flesh and bloud of selfe-loue of naturall affection to my friends and as I conceiued then of supernaturall affection and zeale to my ghostly children Ah how manie powerfull arguments of humane wisedome did wrastle against my poore vnderstanding and against the light of grace Gods inspirations often illustrating my soule with the beames of his heauenly truth which I set too lightly of as of temptations the resistance whereof I then thought was meritorious howsoeuer I striued in my conuersation outwardly to shadow them faining a counterfeit quietnesse and calmenesse of mind when I was most violently tossed and troubled in mine owne conscience The nights could not affoord me ordinarie rest and repose but often when I thought to ouercome these conflicts betwixt falsehood and truth by taking my vsuall rest euen in my sleepe I should find suddaine daies of grace and spirituall light to awaken me and to enforce me to take delight in the Sunne-shine of truth which as I had not grace then to conceiue as I should I held to be but illusorie flashes of the Angell of darknesse transforming himselfe into the similitude and likenesse of the Angell of
shew in those wordes I answere it is to be said that one thing may be said to be before another two waies Tho. Aq. 22. q. 4. ar 7. one way of it selfe another way by accident and of it selfe faith is the first of all other vertues for as in things agible and to be done the end is the beginning as is abouesaid it is behoofefull that the Theologicall vertues which haue the last end for their obiect be the first and take place of other vertues and for the last end it selfe it is behoofefull that first it be in the vnderstanding then in the will because the will is not carried vpon any thing but as it is apprehended in the vnderstanding therefore for that the last end is in the will by hope and charitie and in the vnderstanding by faith Tho. Aqu. 12. q. 34. art 4. ad princip art q. 13. art 3. it is behoofefull that faith be the first of all vertues because naturall vnderstanding cannot reach vnto God as he is the obiect of blisse in which sort hope and charitie aymeth vnto him yet accidentally another vertue may be before faith for the cause which is accidentally is accidentally the first Now to remoue the impediment appertaineth to that cause which is accidentally as it is manifest by the Philosopher accordingly Aristoteles in 8. Phisuli 8. text 32. to 2. whereunto some vertues may bee said accidentally to be before faith in how much they remoue the impediments of beleeuing as fortitude remoueth inordinate feare hindering faith humilitie pride by which the vnderstanding refuseth to submit it selfe to the truth of faith and the same may be said of some other vertues although they be not truly vertues vnlesse faith be presupposed Augustin contra Iouinianum l. 4. cap. 3 tom 7. as it appeareth by Saint Augustine in his booke against Iouinian Hence it appeareth by this Doctor that if faith be wanting no Christian can haue that reuealed knowledge which necessarily for his saluation hee is bound to haue and therefore I incessantly laboured to finde out the assurednesse of this faith and the more that I thought how I might finde out this faith so necessarie to saluation it pleased God to suffer me to proceede in my search for some infallible rule by which I might measure without danger of mistaking the true faith of Christ and thereby be most comfortably led as with the fierie pillar like the Israelites by night through the wildernesse of this world Exo. 13. vers 22. vnto the most desired land of euerlasting happinesse and securitie where that promise of God made by the mouth of his Prophet may be verified of vs Esay 32. vers 18 My people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places CHAP. VI. Containing the fourth fundamentall obseruation about the rule and straight mete-wand of the true Christian faith BEing thus arriued by Gods grace to discouer and rightly to obserue how important a thing it is to build vpon this foundation of true faith The true Canonicall Scriptures the chief rule of faith without which all the building of our soules would be but weake and soone fall to ruine I felt my selfe most forcibly moued by Gods Spirit with all humilitie and diligence to search out the most straight rule where no crookednesse should appeare with the which I might so truly measure out the right faith and true Church of God which Saint Paul calleth the Piller and firmament of truth In the desire whereof occurred vnto my memorie the Angell that talked with Saint Iohn Apocal. 21. vers 15. hauing a golden reed in his hand to measure the spirituall Hierusalem with all the gates the walles the foundations and all the parts of that great citie wishing that it would please God to bestow vpon me such a golden reed wherewith I might measure out the true faith and Church of God that all that are crooked in faith and misproportioned in their liues might find out the truth and be in the number of those of whom the Psalmist saith Psalme 32.11 Laetamini in domino exultate insti gloriamini omnes recti corde Be glad ye righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart Whereupon I began to reflect vpon the chiefest rules spoken of either by the Church of Rome or other Churches pretending reformation and examining with a great desire of truth whether visibilitie and continuance of personall succession of Bishops in any Church or whether the Popes sole iudgement and definitiue sentence either with a Councell or tanquam ex Cathedra without a Councell or whether vnwritten traditions or whether the written word and facred Scriptures could be vnto me a straight rule of true faith and of the true Church of Christ me thought I found by all probable euidences and allowed testimonies that only and principally the written word of God I meane the true canonicall Scriptures could be the golden rod and straight mete-wand wherewith the true proportion and frame of Christian faith could bee measured in so much that me thought I might well say to my inexplicable comfort and to the honor of God as that high soaring Eagle Saint Iohn said Apoc. 11. vers 1. There was giuen me a reed like vnto a rod and it was said vnto mee rise and mete the Temple of God and the Altar and them that worship therein 2 But heere thou wilt say gentle Reader that this is but an imagined golden reed Obiections against Scripture as the chiefe or certaine rule and that this is but as crooked a measure as any other in respect of the many difficult places of Scripture which tire out the braines of the most learned as also in regard of the diuersitie of iudgements that is found about the sence of Scriptures for that the translations hauing been diuers it is hard for any man to iudge which is the truest but all these mists of but apparent reasons will easily be disperst if thou wilt please but heedily to peruse the proofes and authorities I bring for this my sure and strongest fundamentall obseruation I know onely but three kinds of strong arguments that may be produced for any veritie as namely the sacred Scriptures the authoritie of the learned and the force of natural reasons all which three do proclaime with a loud voice vnto vs that the written word is the most certain sufficient and infallible rule of faith that we can haue in this world and consequently the true golden mete-wand of Gods eternall truth and all Christian reuealed verities 3 This haue I gathered first out of the Scriptures By proofe of Scripture Esay 8.20 for I find in Esay the Prophet that we must repaire to the Law and to the testimonie if any speake not according to that word Prou. 2. vers 1. Prou. 2. vers 9. there is no light in them I
find also the wise Salomon to affirme that Gods words will make a man vnderstand righteousnes and iudgement and equitie and euery good path I find likewise in Saint Luke and other Euangelists Luke 1. vers 4. These things are written that we might haue the certaintie of that whereof we are instructed and that we might beleeue in Iesus and in beleeuing haue life eternall through his name I find further that Christ saith Search the Scriptures Ioh. 20. vers 31. for in them yee thinke to haue eternall life and they are they which testifie of mee as also in another place When one asked Christ what he might do to be saued Luk. 10. vers 26. he referreth him to the Scriptures for his direction saying What is written in the Law So did Abraham answere the rich Glutton They haue Moses and the Prophets Luke 16.29 I find also Saint Paul free from all exception herein saying The Scriptures are able to make vs wise to saluation 2. Tim. 3. vers 15. Vers 16. Vers 17. through the faith that is in Christ Iesus and are profitable to teach to improue to conuert to instruct in righteousnesse that the man of God may be absolute and perfect to euery good worke And in another place we may not presume aboue that which is written I find likewise Saint Peter to accord with Saint Paul 2. Pet. 1.19 when hee saith Wee haue a more sure word of the Prophets whererunto wee cannot take heed as vnto a light that shineth in a darke place till the day dawne and till the day-starre arise in our hearts Many more proofes would the canonicall Scriptures afford to the same effect therefore since by the premised places of Scripture I see that he that speaketh not according to the word of God hath no light in him since the Scriptures can make vs know righteousnesse iudgement equitie and euery good path since they were written that we might haue certainty in that we are instructed in and beleeuing haue life eternall since we are sent to the Scriptures by Christ since they are able to make vs wise to saluation since they are profitable to make vs perfect to euery good worke since it is presumption to go aboue that which is written since the Prophets be our light in darknesse what better rule can we haue of our faith what can excuse any mans ignorance that knoweth this or what an obstinate wilfulnesse were it for me that knowing these testimonies of Scripture shall not beleeue them or why should I not thinke that the Church of England hath not the best reed or mete-wand to measure the truth of her doctrine by when she teacheth Juel Apol. part 2. cap. 9. diuis 1. That the Scripture comprehended in the canonicall bookes of the old and new Testament is the rule of faith so farre that whatsoeuer is not read therein or cannot be proued thereby is not to be accepted as any point of faith or needfull to be followed 4 Which doctrine cannot be shaken or ouerthrowne By proofes of Fathers if we esteeme the authoritie of the learned who do most plentifully giue witnesse and vnanswerable proofes for the same S. Basil who liued in the fourth centurie after Christ saith Let the holy Scriptures be arbitrators betweene vs Basil opist 80. ad Eustac medicum pag. 334. and whosoeuer hold opinions consonant to those heauenly oracles let the truth be adiudged on their side And Optatus disputing against a Donatist presseth him thus Contra Parmem lib. 5. pag 393. We are saith he to equire out some to be iudges betweene vs in these controuersies The Christians cannot because both sides cannot yeeld them and by parts taking the truth shall be hindered The Iudge must be had from without our selues If a Pagan he knowes not the mysteries of Christianitie if a Iew he is an enemie to Baptisme therefore vpon the earth no iudgement concerning this matter can bee found the Iudge must be had from heauen but to what end should we kocke at heauen when heere we haue one in the Gospell Heere we see Saint Basil appeales for iudgement to the Scriptures and so Optatus likewise to the Gospell no acknowledgement here of other arbitrement vpon earth What shall I speake of Tertullion who is most plaine for me Tertul. contra Hermog calling the Scriptures the rule of faith The golden-mouthed Chrysostome will not heere forsake me who termeth the Scriptures Chrysost hom 13. in 2. Cor. Hom. 3. de Laz. A most exquisite rule and exact squier and ballance to trie all things by And also in another place saith God hath left vs the Scriptures more firme then any miracle And vpon the Acts of the Apostles discourseth very fitly to this purpose Chrysost hom 33. in Act. A Gentile saith hee commeth and saith I would bee a Christian but I know not which side to cleaue vnto many dissensions are among you and I cannot tell which opinion to hold euery one saith I speake the truth and the Scriptures on both sides are pretended so that I know not whom to beleeue to this Chrysostome replieth Truly saith he this maketh much for vs for well might you be troubled if we should say we relie vpon reason but seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge And tel me now hast thou any wit or iudgement Note this for it is not the part of a man barely to receiue whatsoeuer he heareth but if thou marke the meaning thou mayest throughly know that which is good when thou buyest a garment though thou hast no skill in wearing yet thou sayest not I cannot buy it they deceiue me but thou doest all things that thou mayest learne to know it say not then I am no scholler and will be no iudge I can condemne no opinion for this is but a shift and a cauill and let vs not vse it for all these things are easie There is nothing can bee more cleere for this most sufficient rule of faith then that which is written by this ancient Author of the imperfect worke falsely fathered as some thinke vpon Saint Chrysostome whom because he is often alleaged by the learned of the Romane Church I will also alleage against them this Author expounding those of Saint Matthew Chrysost opus imperfect hom 49. Then those that are in Iurie let them flie vnto the mountaines explicateth them thus that is they that are Christians let them repaire vnto the Scriptures The mountaines are the writings of the Apostles and Prophets and wherefore doth he at that time command all Christians to repaire to the Scriptures because in that time heresie hath obtained the Curches there can be no proofe of true Christianity neither can there be other refuge for Christians which shall desire to know the truth of faith but the sacred Scriptures Before it was many wayes shewed which was
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
striue with him he cannot answere him one for a thousand And againe Cap. 28. How much soeuer wee sweate in good workes we doe not apprehend true cleanenesse but we imitate it And in another place he sayth Lib. vlt. Mor. c. vlt. Our euils are pure euils and the good thinges which wee beleeue wee haue cannot bee pure good thinges With which auncient Writers verie well agreeth Saint Bernard Ser. 5. de verbis Isaiae saying If our righteousnesse be humble perhaps it is right but not pure vnlesse perhaps we beleeue our selues to be better than our fathers who said no lesse truely than humbly All our righteousnesse is like a filthie polluted cloth How is it pure iustice where sinne cannot yet be wanting By all which places I was enforced to conclude the acknowledgement of the imperfection of good workes with the Church of England to be much more agreeable vnto truth and more profitable for true Christian humiliation than an ouerprizing of our workes with the Church of Rome to puffe vp soules with vaine glorie and ostentation by the which manie are most lamentably let fall into the pit of Hell Tolluntur in altum vt lapsu grauiore ruant they are lifted vp on high that their fall may be the greater 10 Againe Imperfect because they cannot iustifie to demonstrate further the imperfection of our workes the auncient Fathers are most cleare teaching that they cannot iustifie a man in the sight of God Saint Ambrose sayth But that is auailefull vnto me Ambros de vit bon li. 1. cap. 6. that we are not iustified by workes of the Law I haue not therefore whereof to glorie in my workes I haue not whereof to boast my selfe and therefore I will glorie in Christ I will not glorie because I am iust but I will glorie because I am redeemed I will not glorie because I am void of sinne but because sinnes are remitted vnto me I will not glorie because I haue beene profitable but because Christ is the aduocate for me with the Father but because the bloud of Christ is powred out for me The same learned Doctor in another place sayth Vaunt not thy selfe for being styled the Sonne of God In Luc. cap. 14. grace is to be acknowledged nature not to be vnknowne neither mayest thou boast thy selfe for seruing well for doing what thou oughtest to doe the Sunne serueth the Moone obeyeth and the vessell of Gentiles chosen of God sayth I am not worthie to be called an Apostle And elsewhere shewing himselfe not to be guiltie of sinne he addeth but in this I am not iustified Saint Augustine further sayth Tract 82. in Ioannem This is glorie towards God wherewith not man but God is glorified if he be iustified not by workes but by faith And againe In Psal 30. You are saued by grace sayth the Apostle and this not of your selues but it is the gift of God not through workes as if you did well that you might be worthie to approach thereunto not through workes least perhaps he be extolled 11 Further Imperfect because not meritorious for proofe of the imperfection of our workes I finde the auncient Fathers to affoord me matter herein teaching them not to be meritorious for Origen was auncient and yet hee said Orig. ad Rom. li. 4. c. 4. I can hardly beleeue there is any worke that may require the reward of debt Saint Chrysostome is auncient and yet hee sayth Hom. 33. in Genes If any of our workes doe follow the free vocation of God they are a retribution of debt but grace beneficencie and greatnesse of bountie are Gods gifts therefore not meritorious Saint Hilarie also sayth In Psal 51. That not the workes of iustice themselues were sufficient vnto the merit of perfect blisse vnlesse the mercie of God also in this will of righteousnesse doe not repute the vices of humane changes and motions Lib. 1. aduers Pelag. Saint Hierome sayth Now therefore wee are iust when wee confesse our selues sinners and our righteousnesse is not in proper merit but by Gods councell Lib. 4 de Ciuit. Dei cap. 20. Saint Augustine sayth Without the merits of good workes the sinner is iustified by faith and that alone De grat lib. arbitr cap. 9. And againe The Saints doe attribute nothing vnto their merits they attribute all to mercie O Lord. And againe elsewhere Wee must vnderstand that God bringeth vs to eternall life not for our merits but for his owne mercie Lib. 1. de vocat Gent. Prosper further sayth Therefore in the Parable of those that laboured in the Vineyard the same reward is giuen to the Labourers whether they labour much or little that those who haue laboured with much sweate and haue not receiued more than the last may vnderstand that they haue receiued the reward of grace and not of workes Yea and Gregorie the great Super Psal 7. Paeniten Bishop of Rome sayth It is one thing for God to reward men according to their workes and another thing to giue the reward for the workes themselues when the Scripture sayth According to our workes the qualitie of our workes is vnderstood and that the reward shall be his whose the workes are for vnto that blessed life wherein wee liue with God can no labour be compared no worke likened seeing the Apostle sayth The sufferings of this life are not worthie of the glorie of the life to come Which proofes of auncient Writers shew most clearely good workes not to be so perfect as the Church of Rome makes them and therefore I may well say with Waldensis He is to be reputed the sounder Diuine Sacrament ti 1. c. 7. p. 30. and the better Catholike and more agreeable to the Scripture that simply denieth such merit confessing that simply no man merits the kingdome of Heauen but obtaines it by the grace and free will of God that giues it 12 From all which authorities of the auncient Fathers Later writers proue the same Bernard orat 1. omn. sanct diuers wayes shewing the imperfection of our workes Saint Bernard seemed no whit to swarue saying But what can all our righteousnesse be before God Shall it not according to the Prophet be reputed as a filthie polluted cloth and if he be straightly iudged all our righteousnesse shall be found vniust and hauing too little What therefore shall be of sinnes when iustice it selfe may not answere for it selfe Therefore deuoutly crying with the Prophet Enter not into iudgement with thy seruant O Lord with all humilitie let vs haue recourse vnto mercie whihch alone can saue our soules And in another place If any be deuout if he be solicitous Bernard ser 3. de annuno Mariae if he be feruent in spirit let him take heede he trust not to his merits that he relie not vpon his workes All which though they make strongly against the doctrine of the Church of
medio tom 4. That when Sorcerers doe those thinges which Saints doe they are don for a different end and by a different power for Sorcerers doe them seeking their owne glorie Saints doe them seeking the glorie of God Sorcerers doe them by certaine priuate contracts Saints doe them by publique administration and commaund of God vnto whom all things created are subiect 3 Now therefore since seeming miracles done by the Diuell The true Catholike church the approuer of true miracles exceeding the ordinarie power of Nature may deceiue many if they iudge their Doctrine by them and for that it is hard for a man to bee able to say whether a miracle bee done by the power of almighty God or by the power of the Diuell because both exceede our vnderstanding and the ordinarie course of Nature it stoode mee vppon to search out some infallible meanes by which I might bee assured that they were true miracles and such as I might confidently relie vppon In which scrutinie I could finde no better rule than to obserue whether they bee done in the Catholique Church or no which I doe learne out of Saint Augustine Aug. de vnit Eccles ca. 16. saying Whatsoeuer things of this quality are done in the Catholicke Church Therefore they are to bee approued because they are done in the Catholicke Church Therefore shee is not manifested Catholicke because those thinges are done in her Whereby it is cleere that miracles absolutely are not a proofe of the Catholicke Church but the Catholicke Church an approouer of true miracles whence it followeth That the miracles of the Primitiue Church were not so much a confirmation of her truth as her truth a confirmation of them Whence I obserue further That the present Church of Rome not beeing the true Catholicke Church because shee teacheth not the true Catholicke ancient Faith without mixture of many nouelties doth in vaine all eadge miracles in her behalfe which for that they are done out of the true Church are to bee reckoned amongst Antichrists lying signes prodigies Therefore I may pronounce confidently with S. Aug. vnto the Papists I say not that these things are so Aug. de vnit Eccles ca. 16. because such a one did such and such maruailes but let them proue their Church by the Canonicall bookes of the Scripture and by nothing else these are the demonstrations of our cause Note this these are our foundations these are our grounds whereupon we build Whereby wee see Miracles excluded from beeing a marke of the Church as the Cardinall Bellarmine would faine perswade the world that so his Romaine Church might bee approued for the true Church of God Vnapproueable therefore is the assertion of master D. Hill who chalengeth much vnto the Roman Church by her glorie of miracles wrought by her Saints his words are these The tenth reason of this quarterne Now it is so manifest that there haue beene an infinite number of miracles wrought by those who were of the Catholicke Romaine Religion and neuer any by them who were not of that Church since Christs time as he who shall deny it may bee prooued no lesse impudent and shamlesse than bee who shall denie that euer there was any Masse said in times past in England or that euer there were any warres betweene Turkes and Christians or that there bee any such countries as the East and West-Indies which thing if a man should denie would hee not of all men be deemed not only impudent but madde drunken or afoole In which words because Master Doctor Hill seemeth much to forget himselfe I must needs refresh his memorie with some few interrogatories What master Doctor I pray since Christs time did not Simmon Magus worke miracles who as Baronius saith Baron an 68. nu 22. made images to walke and would lie in the fire without hurt and flie in the ayre and make bread of stones hee could open doores fast shut and vnloose bands of iron and had many shadowes following him as it had been men Will you say he was a Roman Catholike Tacit. lib. 4. did not Vespasian the Emperour at Alexandria restore a blind man to sight will you say hee was a Roman Catholike Who be they Christ spake of when he said Matth. 7 22. Many will say to me in that day Lord haue we not by thy name prophesied and by thy name cast out diuels and by thy name done many great workes and then will I professe to them I neuer knew you depart from me yee that worke iniquitie What will you say that these workers of miracles and also of iniquity were of your Catholike Romane religion What think you of those Saint Augustine speaketh of August de vnit Eccles cap. 16. saying If there be done some miracles of heretikes we ought the more to take heed because when the Lord had said that there should be some deceiuers who by doing many signes should deceiue the very Elect if it were possible he did adde commending it vehemently said behold I haue foretold it vnto you What will you grant all these were of the Catholike Romane religion August tract 13. in loan What will you say vnto the same ancient Doctor in another place where he saith Against these miracle-mongers as I may so call them my God hath made mee warie saying In the last times there shall arise false Prophets doing signes and wonders What will you grant none of these to be yet come or will you grant them all to be of your religion What will you say to your Country-man Prompt mor. part aestiu pag. 627. dom 24. nu 4. Master Doctor Stapleton publike professor of Diuinitie in Louaine and if I mistake not your acquaintance in Doway who saith For the more triall of the godly not onely Antichrist himselfe and his nearest forerunners but all heretikes also may do true miracles by the permission of God as the sorcerers may doe Will you grant such forerunners and Heretikes to be of your Catholike Romane religion or will you say Doctor Stapleton erreth in calling them true miracles or will you recant your former assertion acknowledging your former mistaking and then shall I be as glad as now I haue commiseration of your error beseeching God in the meane time of his infinit mercie that you may see both your owne error and the errors of others of the present Romane religion and how different it is from the ancient Roman religion which in Saint Pauls dayes was famous through the world For my part I could not but vpon these and other considerations obserue the Church of England to be free from such false Prophets and Pseudochrists that they miracles as Christ fore told should deceiue the very Elect if it were possible for neither doe they pretend themselues to worke miracles and so to hunt after their owne estimation and applause for their holines as the teachers of the Roman Church do neither do they hold
great and more in number then euer before well she may be termed wicked and adulterous herein if when I consider what strange yea and often ridiculous miracles she pretendeth not only to iustifie falsehood sinne and impietie but also by them to commend the actors of them before all ancient Saints 6 Whereof I will now gentle Reader giue thee a taste by some few presidents happened in these latter ages of the world Examples of false miracles in the Church of Rome as the bookes and publike writings of the Church of Rome haue left recorded to the world which as they moued me to see mine owne former ouer-credulous spirit so haue they not strengthned me in the true faith wherunto through Gods exceeding great mercy I am now arriued And first for the iustification of Garnets innocencie in the busines of the Powder Treason what a ridiculous inuention is published and hath bin preached to the world by Costerus the Iesuite in Bruxells vpon the report but of a bare Letter from England some few yeres since when I liued in Louaine of a certaine prodigious straw in which a little bloud hath made such a liuely resemblance of his face that as it is by his fauorers reported and with mine owne eares I haue heard it it is one of the most stupendious miracles shewing Gods loue to their societie that euer hapned therfore since that time one M. Iohn Wilson the Author as is saide of the English Martirologe assuming vnto himselfe Papall Iurisdiction hath canonized him for a Saint in heauen who was put to death for concealement of treason against his King and Countrey whilest hee liued vpon earth Indeed I must needes confesse it a stupendious worke which since the first appearance thereof in print hath assumed not onely one but diuerse shapes for first at Louaine I saw it drawn with three horns of haire vpon his head ouer his forehead so that it appeared more like a monster than a man I saw him at Antwerpe after that drawne without those hornes yet a starre shining in the middest of his forehead in great glorie of which kind I saw many pictures in paper tendred by a Iesuitesse woman as she seemed by her habite and carriage to bee sold as the chiefe pictures then in request since that time here in England I haue seene a Latine booke in which another miracle as it should seeme hath beene added vnto it representing two Seraphines vnder his beard as it were holding vp his chinne that men might the better beholde his glorie But besides all these transformations one thing is most remarkable which I haue heard reported by diuers that is some can see this goodly Image at the first looking on it others canno see it till one of a better sight oint where it is and others can not behold the glorie thereof at all I haue spoken with some of those three kindes of beholders who according to the measure of their eie sight haue tolde mee as much besides at the first the picture of this miracle was very small but now it is greater and perhappes it will carry yet a greater shape and be the mother of miracles increasing to the end of the world and so surpasse all the miracles done in Christs time which were not permanent but transitory about which if a man should aske the Author of Pruritanus that monstrous and athisticall libell how so strange a miracle could be done he would soone no doubt answer you according to his sacrilegious manner of applying the sacred Scriptures with the Diuell quia scriptum est maiora hijs facietis Which words Saint Augustine expoundeth of the conuersions of sinners by the ministery of Preachers because the conuersion of sinners is the greatest worke of God Now beloued Reader how could I with any reason giue credite to this miracle howsoeuer at the first report I was ouer-credulous when I obserued the maner how it was carried and if such reuerend Fathers of the christian world will stand in defence of it and beknaue better men than themselues without regard to the magistracie as I heard one principal Father do in Bruxels in great choler indignation against those that should gainsay it I may beloued wel call in doubt enter into a iealous suspition of many other strange miracles deuised for the maintenance of vntruth falshoode by others of the Roman Church Secondly I remember an other strange miracle had it not proued false for the great credit of the Iesuites and their holysocietie in Persia Not long before the discouery of the Powder treason ther was dispersed by thē among some of their Catholike friends here in England a litle Pamphlet in the French tongue reporting the miraculous conuersion of the King of Persia The miracle of Persia by one Campion a Iesuit and Englishman that dispossessed one which had a diuell who commanded the diuell at his departure out of the body to giue a signe therof by striking downe the top of a steeple whereupon followed the Kings conuersion with many of the nobilitie to the Roman faith with liberty to preach it publikely and to build vp Churches and monasteries throughout all his Dominions Which of many here in England was beleeued to be true especially by a friend of mine vnto whom that Pamphlet was sent who requested me to say masse in thankesiguing to GOD for so great a benefit but in the end that Iesuit who sent the Pamphlet gaue out that it was but a thing deuised by French Hugonets to disgrace their societie What strange deuises are these What hatefull illusions wherewith honest sincere soules are made gulls through deceitfulnes and diuelish policies vsing all things for nothing but their owne ends I can not but now smile at my selfe to remember the plaine sinceritie of my heart in beleeuing this prettie inuention and with how thankefull a minde I offered vp the sacrifice of the Masse with a tacite and silent wish that God by the like meanes would procure the conuersion of England 7 Thirdly Other pretended miracles in the Church of Rome I will not omit here to call to mnind two strange miracles inuented to the honour of S. Francis that people might be the more excited to pray to him before all others The first I heard preached at S. Iames Church in Antwerpe in the Lent time some fiue yeres since by a Capuchine Friar and affirmed to be such an euident truth that no iust exceptions might be entertaind against it before a great assemblie and confluence of people Of one that roasted her childe with many particular circumstances of place and persons which made it carrie the more likeliehood of truth with it and since that time I know where it hath been related by the Prouinciall of the Franciscans here in England The storie in briefe is this in effect A certaine Gentlewoman there was in a towne in Sicilie some few yeeres since that longing much to taste of
an excellent Sermon telling them amongst other things that such vexations are granted by God for the sinnes of the people and how much more dangerous was the consuming flame of hell which shall euerlastingly deuoure the damned than the madnesse of a wolfe which can but deuoure the body and how dreadfull it is to be drowned in the gulfe of hell since so great a multitude of people were so much kept in feare by the perill of one litle beast Returne returne therefore D. B. to our Lord doe worthy penance God will deliuer you from the present danger of the Wolfe and from the future danger of hells deuouring fire And then said further marke me well beloued my brother Wolfe who standeth quietly here before you hath promised mee and hath also giuen me assurance of his promise vpon his credit to make peace with you and neuer to hurt you in any thing vpon condition that you shall also giue your promise to maintaine him I for my Brother Wolfe will be suretie that he shall firmely obserue and faithfully keepe this couenant of peace with you with that all that were there cried out aloud promising alwaies to cherish and feede the Wolfe And S. Francis in the presence of them all said and thou brother Wolfe doest thou promise to hold peace with them and that thou wilt hurt neither Beast nor Person of theirs then the Wolfe made shew of promising to keepe peace by falling vpon his knees inclining his head and other gestures of taile and eares full of blandishment Saint Francis then said But brother Wolfe I will haue thee now before all here present to giue me assurance of thy promise as thou didst without the gate and that thou wilt keepe this peace and that thou wilt not offend in the suretie made Then the Wolfe lifting vp his right fore-foot made promise in the hand of S. Francis his suretie in the sight of all whereupon there was such admiration and ioy of all as well for the deuotion of the Saint as for the newnesse of the miracle as also for the peace betweene the Wolfe and the People that all gaue thankes vnto God praising Almightie God who by the merits of his Saint had deliuered them from the mouth of the fierce Beast and restored them quietnesse and safetie from so fearefull a vexation An honest Wolfe Now afterward the Wolfe alwaies kept his promise and conditions ordained by Saint Francis and liuing in the Cittie two yeares going vp and downe from doore to doore begging his foode without hurting any or being hurt of any was louingly cherished and fedde of all and which is more strange there neuer did Dogge barke at him At length the Wolfe died and the Cittizens were very sorrie for his death because the continuall sight and presence of the Wolfe did maruailously renew in them the memorie of Saint Francis vertue and sanctitie I noted this Miracle related by such Authours as a thing not only ridiculous to any iudicious Hearer thereof but as also most erroneous in the circumstances as namely where Saint Francis telleth the VVolfe of his horrible crimes committed against Men and Beasts and telleth him further that because hee deuoured men created to Gods similitude and that therefore bee was worthy to die like a Theefe and Murderer whereby it seemeth hee insinuates that a bruit beast doing that which is naturall vnto him committeth sinne which can not bee sinne vnlesse it bee voluntarie and that this humble VVolfe was so intelligent as that hee knew man to be created to Gods similitude and likenesse therefore a fit miracle for Fooles and Children 9. Yet to sport you more Other Miracles like the former Mat. Paris in Hen. 3. I will tell you yet one as prettie as this to shew the power of this Romane Canonized Saint as well ouer Birds as the VVolfe I haue read that Saint Francis when his Preaching was despised by the Romanes went into the fields and there charged the Crowes and Kites and Pies to listen to his doctrine which they did for halfe a day without any noise or chatting and thus hee did for three daies together A man could not well say of these humble Auditours Beati qui audiunt verbum Dei custodiunt illud Blessed are they that heare the word of God and keepe it Neither will I here omit an other miracle wrought vpon one Frier Francis a follower of the noblest Saint Francis who celebrating Masse found a Spider in the Challice Conformit Sancti Francis got into the bloud of his Sauiour and did not take him out but dranke it vp together with the bloud Who afterwards rubbing his shinne-bone and scratching where it itched that Spider came whole out of his legge and did him no hurt O most ridiculous miracle what could be the end of it was it because hee did against the Rubicke of the Masse See the Missall which commandeth the Spider to be burnt or might not that Spider bee suffered to abide aswell in the body of so holy a Frier as in the bloud of Christ But the Church of Rome is full of like miracles Prettie is that which is recorded by Gregorie the Great as the Papists say who writeth that when Pope Iohn had rode on the horse of a noble woman the horse would not any more endure a woman vpon his back no not his old Mistris A wise horse no doubt Now when I considered these and many other ridiculous miracles recorded by the learned of that Church which neither confirme any truth The strange example of the Papisticall Doctor of Paris Catechishist cap 10. tit 4 part 2. Fr. Put. in vita S. Pr. Ioan. Nau. vo 2 Ch. 2. Gerio 37. Laurent Sur. 6. Octob. S. Ant. 1. part tit 5. c. 2. ff 11. but only tend to the glorie of their Saints in simple mens iudgements I could not but much lament at my former folly in being too credulous vnto them Yet one I can not but relate more because in my iudgement it rather ouerthroweth the faith of Rome than establisheth the same the storie is this and not bee gaine-said as the Papists hold by any so authenticall are the proofes thereof done in the presence of many witnesses There was a Doctor in Paris much renowned and famous as well for his doctrine as for his good exteriour life so farre forth as men could iudge who departed this world without the administration of Sacraments Anno 1086 And whilest the Dirges and prayers of the dead were singing when they were come vnto the fourth Lesson which began Responde mihi Answere me the deceased man who lay vpon the Hearse lifted vp his head a little in such sort that euerie one there present might see him and with a horrible and fearefull voice he cryed out aloud Iusto Dei iudicio accusatus sum I am accused before the iust iudgement of God Which wordes hauing spoken hee layed himselfe downe againe in his coffin
three-crowned monarch or rather monster who is so humble in the phrase of his Title and so glorious in statelinesse of his Crowne In words likewise his Holinesse is Vicarius Christi but in his actions he seemes opposite to Christ as when hee taketh away Christs bloud from the lay people in the sacrament And that holy Pope shewed himselfe but a bad Vicar Balaeus in vit Pontific in Leo. 10. that with a blasphemous and sacrilegious tongue called al the beliefe we haue of Christ Fabulam a fable or tale It is a verball matter in the Pope to be called Petri successor the successour of Peter Platin. in Io. 10. but it is a reall true thing that à Petrivestigijs discessit potestate seculari hee swarued from Peters steppes by secular power becomming more like to Constantine than to Saint Peter Bern. de consid lib. 4. nay rather like to Simon Magus in thr sale of holie things than vnto Simon Peter in the free gift of them who had neither siluer nor gold yet gaue them freely in the name of Iesus Christ Acts 3. v. 6. It is also a verball matter for his Holinesse to be called clauiger regni coelorum the porter or key-keeper of heauen gates but it is a reall thing that hee leadeth many into hell in the mean while a caue at is giuen that etsi innumerabiles sectum animas due at ad infernum nemo tamen illum iudicet Dift 40. si Papa although hee leade innumerable soules with him to hell yet none iudges him No man may presume to say vnto him Curita facis Why dost thou so It is but a verball thing which Casuists teach when they say Em. Sa. verbo litterae 1. Literas alienas aperire legere mortale est nisi sit scribentis superior It is a mortall sinne to reade and open other mens letters vnlesse he be superior to him that writeth them But it was more than verball when a deuoted follower of the Iesuites went to the master of the Postes in Bruxells and there paied for a Packet of Letters sent to a Benedictin Monke out of Spaine pretending that he was his friend and affirming that he would see them safly deliuerd to the party to whom they were directed yet first he was so friendly vnto him that he opened the packet of Letters went and shewed them to the Iesuite Legier in Bruxells and when all was done caused them by the helpe and light hand of a trustie Iesuited Ladie cunning both in opening and sealing enclosed them vp againe so artificially excepting one which was of greatest importance that miscaried yet by gulling a fourth person sent them at length to the honest Moncke to whom they were directed Is not this verie curteous charitie in the religious Iesuite towardes his religious brother of an other Order professing with him the like euangelicall Councels of perfection this is no hypocrisie but curtesie This is but kind charitie to pay for an other mans letters and to send them to the owner without suffering him to pay postage to take away one letter of most weight whereupon the whole busines of the Benedictins affaires written from their Prouinciall in Spaine belike with them is but a part of friendship nam amicorum omnia sunt communia all things are common amongst friends Fie vpon this holinesse of such a religions professor of Euangelicall perfection thus peremptorily to intrude himselfe into his brothers secrets thus vncharitably to abuse the loue of his friendes good natures as to make them instruments of so vnchristian inciuilitie and so wickedly against all iustice and right reason to put the poore Monke to write againe into Spaine to his Generall before he could proceede in the affaires of his Order a good Machiauillian tricke to take aduantage of time but certes no man can hold it an honest part in a religious man Many presidents of this kinde of Pharisaicall hypocrisie might be alleaged but that I delight not to make long stay in the relation or thinking of such impieties 7 Lastly The fourth kind of Romish hypocrisie the fourth kind of Pharisaicall hypocrisie which I obserue to abound in the church of Rome consisteth in seeking the praise and glory of man for from what source can it proceed that the Pope should so ambitiously hunt after the supreame loueraignetie ouer all Clergie-men and Kings but the vaine desire of his owne glory and greatnes in this world which all men should admire and praise what should cause the Iesuites more than other religious to seeke the gouernement of the secular Priests in the Colledges but the glorie of themselues or the vnsatiable desire of praise as men that would be thought the chiefe and strongest pillars of the Catholike Romaine faith in England what sense or reason can moue them if they had any care of their owne body and corporation to meddle in such a corporation as is distinct from theirs and in no points of Euangelicall perfection agreeing with them But such is the prouidence of God permitting their busie heads to be troubled so much with other mens affaires that they loose all spirit of their pretended religious perfections and setting still other men together at variance for their owne vaineglorious designements they neglect the care of their owne profession hinder others and breede a confusion in their whole Church of diuided affections which at last may bee hoped will cause the vtter ruine and desolation of the Papacie that so the trueth may preuaile and the tyrannie of Antichrist come to an end notwithstanding all their goodly pretences of doing all things Ad maiorem Dei gloriam which euery good Christian aymeth at aswell as they Now therefore of such hypocrites wee may say with good reason It were behouefull that these dregges of men were cut off and burnt that with their filth they should no longer defile Gods seruice Polidor Virgil. inuent l. 7. c. 5. as Polidore Virgil saide of others pretending the same Euangelicall perfection and much greater than these doe 8 Now the due obseruation of this Pharisaicall hypocrisie The Romane hypocrisie a good inducement to make any man abandon that Church not to abound any where so much as in the Church of Rome seemed vnto me as a most probable argument to induce me to relinquish all societie with her and her teachers whereof my selfe was one for if Christ bad beware of them I should haue beene too disobedient to his commaund if I should any longer haue staied my-selfe in the communion of their Church when I considered many Vas and woes pronounced by the Sonne of God to fall vpon all kinde of hypocriticall Pharisies I could not but conceiue a great daunger in staying longer with them in the participation of their Sacraments and in the doctrine of their Beliefe which I found to bee so much replenished both with doctrine and workes of hypocrisie that I may truely say of the most
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
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
ground of them in all rpobabilitie than that the Popes being desirous to enrich themselues with money haue deuised them for the emptying of mens purses throughout all Kingdomes subiected to his vsurping authority like Boniface the ninth of whom it is written That he sent into diuers Kingdomes his Treasurors with Pardons Theod. a mem de scismat lib. 1. ca. 68. pag. 20. who extoried thereby very great summes of money from the simple people that in some one Pronince they would get together aboue an hundred thousand florens and released all sinnes to them that confessed vnto them without anie penaunce Therefore as I said in the beginning anarice caused spirituall blindenesse in Popes and blindenesse as a punishment confirmeth them more and more in their errors 6 Is it not strange considering all reason to bee against this doctrine of Indulgences that the Church of Rome will by her comminations still curse those that embrace it not as the Councell or Trent doth all those That affirme them to bee vnprofitable Ses 25. decret de Indulgentijs or denie anie power to be in the Church to graunt them What shall not as I said before the bloud of Christ as well take away the temporall paine due vnto sinne as the eternall or is not his satisfaction infinite what neede then the superfluous satisfaction of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did the auncient Church euer speake of other Pardons than of the Pardons of outward penances which ere enioyned for publique satisfaction of the Church Hath not Christ fatisfied for the whole world what neede then of the satisfactions of Saints what more than Indulgences instilleth a vaine securitie into the soules of men and ouerthroweth the foundations of all true contrition is not Gods forgiuesse and remission expressed with an Omne debitum dimisi tibi Matth. 18.32 I haue forgiuen thee all thy debt if euerie debt why not aso the debt of temporall paine if an exception can be shewed why is it not made manifest Now iudge beloued Reader whether heere bee not sufficient reason to make mee or anie other say farewell vnto the Romish Church that thus enthralleth soules prophaneth the bloud of Christ disableth the Sacraments and picketh mens purses by the deuised doctrine of her Ecclesiasticall Indulgences Deere Iesu pardon my former fault make mee see better heereafter let mee with true compunction for this errour say with the holy Prophet Dauid Erraui sicut ouis quae perijt quaere seruum tuum I haue gone astray like a lost sheepe seeke thy seruant O Lord Psalme 119. verse 176. CHAP. XVI Containing an obseruation about the number of seuen Sacraments admitted by the Church of Rome IN my trauels in the Low-countries I haue often smiled to see how the people in those parts Vaine is the terrors of Romish curses against the truth in a faire corne-field to driue away crowes and other birds from the corne will most artificially frame the reprefentation of a terribleman standing ouer the corne with a grimme countenance and with bow and arrowes drawne vp to the head to the great terror of all birds that none may approach as if forthwith he would hit all that came neare So likewise when I confider how the Church of Rome vseth the shew of terrors and comminations to keepe Christians from feeding vpon the wholesome truthes and verities growing in the spacious fields of Gods word I find much cause of laughter to see shee should thinke men endued with reasonable soules should haue so little sense as not to discouer her vaine scare-crowes of curses and excommunications which are only terrible in words and iust nothing in effect but counterfeit terrors without hurt or harme as for example she makes a great shew in words concerning the number of seuen Sacraments as if she would shoot euery one to the quicke that will be so venterous as to approach vnto the field of Scriptures to know the truth thereof her threatning shew is this Concil trid sess 7. desacra in genere Can. 1. If any shall say that all the sacraments of the new Law were not instituted by Iesus Christ our Lord or that there are more or fewer then seuen viz. Baptisme Confirmation Eucharist Penance Extreame-unction Order and Matrimonie or also any one of these seuen not to be truly and properly a Sacrament be hee accursed Heere is the definitiue sentence of the Church of Rome casting you out of her Synagogue if you gainesay her decree it is curiositie with her and great presumption to examine her doctrine you must not be so hold as to taste of the sweet and most pleasant fruits of Gods word the arrow is drawne vp to the head against you the terror of Anathema must put you to flight Christs doctrine must be no longer the little graine of mustard-seed growne vp aboue all hearbs for his faithfull birds to sit vpon the boughs therof this scar-crow Anathema must put all to flight 2 But those that are wise and iu siciall doe discouer the vanity of this frightful spectacle Those that are wise discouer the vanitie of them with the Berraeans they will examine the Popes doctrine by the Scriptures as they did Saint Pauls they will follow the directions of Doctor Stapleton who appointeth also a meane to trie the doctrine of false teachers by antiquitie euen for all the common sort of people They will as a great Doctor and Champion of the Popes said to me once find that it had been better that the Pope had left many of the doctrines of the Councell of Trent vndefined because so many new Anathemaes makes the world begin to suspect that the Popes labour more to subiect people vnto them by terrors then by truth as men doe children who to keepe them in awe will tell them of Hobgoblins and Robin-good-fellowes such like that wil fetch them away if they bee vnruly and leaue not their crying Which policie my selfe partly obseruing to be vsed by the Church of Rome euen in a moderne example of Paul the fifth his Breue against the oath of alleageance thinking only by the bare words declaratiue without any one reason alleaged for the vnlawfulnes in taking it other then his owne plaine assertion to strike such a terror both into his owne children and into the King and State as if none would dare to gain-say it but blessed be almightie God who hath so communicated the beames of his vnspeakable wisdome vnto him and his loyall subiects yea and vnto many of the Popes owne children who were long seduced by his pretended inerrable power that they dare not onely beleeue the contrarie but also openly auouch it to the world and ioyne foot to foot in defence thereof both with pen and sword if need be howsoeuer the Iesuites would thinke themselues aduantaged if both sides should come to this latter encounter but I trust God out of his mercie will dispose of milder courses more manife sting therein his
Church in the same Kingdome was aduertised that the Dacians made preparations for the warres against him Whereupon he sent the Abbot Hersinus vnto them to know the truth of their designements The Abbot then being vpon his returne at sea was surprised with such a tempestuous storme that he and all his people were in danger of their liues if they had not sought for succour of the virgine Marie for as they inuoked her with all the deuotion they could behold there came from Heauen a venerable Personage apparrelled like a Bishop who after he had saluted the Abbot said vnto him Will you be deliuered from this danger he answered that he desired nothing more Know you then said the Personage that I am sent from the virgine Marie to aduertise you that you shall be deliuered from all danger if you will obey me Commaund said the Abbot all that you please and you shall be willingly obeyed Hereafter then said he you shall keepe a solemne Feast of the Conception of the virgine Marie and in preaching you shall declare that it is to be kept The abbot asking vpon what day it should bee kept and what Seruice the Church should say thereon he answered it should be kept the eight of December and for the Seruice they should take that of the Natiuitie putting the word Conception in lieu of Natiuitie Anno 1060. Then the Personage vanished away the storme ceased and the Abbot escaped with all his companie and afterward performed his promise Is not this a strong foundation to build an article of Faith vpon Let the circumstances be considered as that the Bishop that appeared comming from the virgine Marie vsed such great familiaritie with the Abbot as to salute him that he appeared in a storme when wicked spirits are busiest that he willed him to keepe a Feast of that act concerning the blessed Virgine which cannot be freed from sinne and iudge whether it be not time to flye to the Scriptures reuealed from God when such visions must serue as it is probably deuised by the diuell to delude men withall for the establishment of a new article of faith as diuers of the Romane Church hold this to be It may be this vision might be such a one as I haue sometimes heard of the like nature by a certaine Gentleman as acquaintance of mine who told mee that one appeared vnto him in the forme of a Bishop telling him he must be a Romane Catholike if he would be saued and that he should trauell ouer the seas escape many dangers acquainting him with future euents concerning the Earle of Essex and himselfe which he would not speake of Which vision some of his kindred gaue credit vnto and furthered him in his iourney And I haue heard since when his money was spent beyond the seas he returned home againe and finding himselfe deluded by his vision embraced againe his former religion and continueth in it to this day Some Romanists haue thought that this vision was but an inuention that thereby hee might finde a few golden peeces out of his friends the better to maintaine his trauailes The truth of his vision I leaue to his owne conscience but this I may truely say there is a great resemblance betwixt his and the Abbots and therefore in my iudgement if the Diuell played the Bishop in the one he might as well doe it in the other 5. Another apparition to the same effect Ibidem part 7. Dionys Cor. ser 2. Conc. Be. Mariae Polbert ibid. I haue noted another apparition recorded by diuers Writers of the Church of Rome tending to the same purpose viz to make good the doctrine of the Virgine Maries conception without originall sinne In the time of Charles King of Fraunce a certaine young man nephew to the King of Hungarie loued so much the Virgine Marie and was so addicted to her seruice that daily before he eate any thing he sayed her Houres who falling vpon a time into a great infirmitie and sicknesse vowed his chastitie vnto her if she would helpe to saue his life Forthwith the chamber was replenished with a great light and he was restored to his health Soone after his vncle died without issue which made the Lords of the Countrey to persuade him to enter into the estate of Marriage to the end the Kingdome may not be without heires offering him a faire Ladie which he married But after he had receiued the blessing he remembred that he had not yet that day read our Ladies office he retyred himselfe to say them the more deuoutly sending the Ladie Bride with the rest of the companie home to his house and when he said that Anthieme Pulchra es decora filia Hierusalem that is to say Thou art faire and gracious O daughter of Ierusalem suddainely the virgine Marie appeared vnto him with two Angels attending her and said vnto him If I am faire honest and gracious as thou sayest wherefore doest thou forsake mee for another am not I more beautifull than she O Ladie said he your beautie surpasseth all the beautie of the world thou art exalted aboue the Angels what is your pleasure that I should doe If you leaue said she your carnall espouse for the loue of me you shall haue me for wife in Heauen and if you will keepe a yearely solemne Feast euerie yeare vpon the eight day of December of my conception teaching others to keepe it you shall be crowned with me in the Kingdome of my Sonne When she had spoken these wordes shee vanished out of sight and the young man transpoeted himselfe out of the Citie and Kingdome into a Wildernesse where his comportement was so holy that since he was made Patriarch of Aquilâ—ia where hee preached and instituted the said Feast Collections vpon this storie Iudge now gentle Reader whether this be an apparition likely to come from Heauen when that which is commaunded here is so expressely against the word of God inuiting from that state of marriage which the Apostle calleth honourable vnto the seruice of that fained and deuised priuiledge of the Virgin Maries Conception without originall sinne which I haue already shewed to be expresly repugnant to the word of God and therefore diametrally against faith Besides the institution it selfe is so late that it appeareth to bee cockle sowed by the enuious man the Deuill not by Christ or his Apostles and therefore not to be receiued by those who know Antiquitie to bee the infallible marke of truth The due obseruation of all which premises considered in this Chapter was as forcible an inducement to leade my feete out of the dangerous waies of Romish nouelties as any other therefore curteous Reader let me intreate thee with me to call the Virgin Marie most blessed amongst women as truly shee was vpon earth and is so also in heauen in the glorie of her soule but thinke her not yet so blessed as in this point of her Conception to paralell her with Christ
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
held that all men besides Christ alone deriued from Adam doe contract originall sinne from Adam Now if this be a matter of faith that all haue contracted sinne from Adam shall it not be against faith to hold that the virgine Marie did not contract sinne from Adam What did she not deseend from Adam by the line of corporall generation Or is there any Scripture or reuciation to the contrarie Is there any exemption of this Virgine No curtainely Nay I dare confidently affirme that it would haue been a great discomfort to this holy Virgine not to haue been partaker of that seet redemption by Christ which others were partakers of If shee were not partaker of the benefit of redemption why did shee say 1. Luc. 47. Magnificat anima mea Dom et exultauit spiritus mâ—us in Deo salutarimeo My soule doth magnisie the Lord and my spirit doth reioyce in God my Sanior How could it be true that God was her Sauior vnlesse it were by Christ of whom wee read in S. Mathew Ipse saiuuÌ„ faciet populuÌ„ suuÌ„ à peccatis eoruÌ„ 1. Matth. 21. He shall sane his people from their sinnes If she had onely been preserued from originall sinne by extraordinarie priuiledge she would haue said that she did reioyce in God her preseruer therefore in that she said she reioiced in God her Sauior according to the phrase of Scripture it is right well inferred that shee acknowledged her selfe saued from originall sinne by Christ whom shee had thus conceiued by the helpe of the holy Ghost without the seede of man to saue people from their sinnes so consequently her selfe calling â—im her Sauior If it be true that S. Paul sayth Ephes 2. Eramus omnes silij irae we were all the children of wrath and sivnus pro omnibus mortuus est if one died for all ergo omnes mortui sunt 1. Cor. 2. v. 14. 15. therefore all died Et pro omnibus mortuus est Christus and Christ died for all it necessarily followeth that the virgine Marie was also a child of wrath by originall sinne through Adam and that Christ who did for all died also for her or else how can it be verified that he died for all If my illation is not to be credited herein Thomas of Aquin may be demaunded his opinion and he will be found to agree with me herein Tho. 3. p.q. 27. art 2. in corp his wordes are these The sanctification of the virgine Marie cannot be vnderstood before giuing of soule or life for a two-fold respect First because sanctification of which we speake is no other than a cleansing from originall sinne Cap. 12. de diui Nomi parum à principio for holinesse is perfect cleanenesse as Dionysius sayty but sinne cannot be clensed but by grace whereunto the reasonable creature is onely subiect Therefore before the infusion of the reasonable soule the blessed Virgine was not sanctified Secondly for that since onely the reasonable creature can haue sinne before the infusion of the reasonable soule the fruit conceiued is not obnoxious to sinne And therefore by what meanes soeuer the blessed Virgine was sanctified before giuing soule or life shee should neuer haue incurred the blot of originall sinne and so shee should not haue stood in neede of redemption or saluation which is by Chris of whom it is said Matth. 1. He shall saue the people from their sinnes But this is inconuenient that Christ should not be the Sauior of all men as wee reale in the first to Timothie the fourth Therefore it resteth that the sanctification of the blessed virgine was after shee receiued soule or life Here then it is apparant that this their Angelicall Doctor held the virgine Marie to be obnoxious to originall sinne because the sanctification he speakes of as himselfe sayth is a cleansing from originall sinne as also for that he sheweth that it would haue beene inconuenient for her not to haue incurred the blot of originall sinne because then shee should not haue stood in neede of redemption So that I thinke it is hereby plaine by the Scriptures according to Thomas Aquinas vnderstanding that the virgine Marie was conceiued in originall sinne and therefore this doctrine is a point of faith 3. Hence I obserue farther The disagreement in the Church of Rome about the virgine Maries conception Ban. part 1. pag. 75. De consecratione d. 4. firmissime nu 12. pag. 101. vpon more serious consideration of the doctrine holding the contrarie how much the late Diuines of the Romish Church especially the Iesuites doe swarue from former Diuines who taught the virgine Marie to be conceiued in originall sinne Bannes acknowledgeth that all the Fathers with one consent held the virgine Marie to be conceiued in originall sinne And Turrecremata sayes That almost all the Schoolemen held the virgine Marie had originall sinne yea that is the common opinion among the famousest of them and he hath colleced an hundred of that minde I obserue a notable contradiction amongst some Romane Writers in this point Cardinal Bellarmine indeede commeth neere the truth when he sayth To affirme that the blessed virgine was conceiued in originall sinne Bellar. de stat peccat l. 4. c. 15. is not against faith He had said well if he had said it is de side it is a matter of faith for is not that a matter of faith which is plaine by the expresse word of God as I haue shewed Yet others say shee had no originall sinne Almain potest eccles c. 16. Clicto super Damas l. 3. c. 2. Frac. Titl Io. 2. and that it is a point of our faith so to beleeue and that it is impietie to thinke otherwise Now if they say true then doe they make the Cardinall an Heretike when in the second conclusion hee affirmeth That the blessed Virgine is piously thought to haue beene conceiued without originall sinne by the singular priuiledge of God Is that thing to be but piously beleeued which is a point of our faith as the former said Or is not that thing against faith which is contrarie to that proposition which they say is a point of faith and that it is impietie to thinke otherwise But in verie truth omitting the contradictions of their writings about this doctrine if we looke but into the institution of the Feast of the Virines conception which they keepe euerie yeare we shall finde it verie nouell in respect of antiquitie and such occasions thereof as are vnfit to ground their doctrine vpon contrarie to all antiquitie 4. To. 1. c. 4. tit 1. p. 6. Anthonie d'Aneroult in his Historicall Catechisme sheweth how the Feast of the Conception of the Virgine Marie was instituted which he recounteth in this manner William the Duke of Normandie An apparition whereupon this doctrine was grounded and the Feast of her Conception first instituted a man fearing God after he had conquered England and reformed the