see D. Bancrofts suruey pag. 219. verbum Deiprouoco But to resume my former heads Since then this reuealing spirit is not afraid to expunge out of the sacred Canon of Scripture such bookes as Apocriphall wherin it owne Religion is euidently impugned since it alloweth only such expositions of confessed Scripture as best sort to the supporting of it owne errours since it betrampleth all authorityes of Councells and Fathers who expound Gods word differently from it Since it hath beene the custome of all Heretikes to withdraw themselues to the weake retyre of only Scripture and their owne spirit interpreting the Scripture thus making a circular motion where from point to point there is a true progression but from the first point no progression at all since this Spirit engēdreth contrarieties in doctrine in the enioyers of it through ech mans misconstruction of Scripture Since the Scripture it selfe is of that abstruse sublimity as that Man without Gods directing grace cannot lay any true leuell thereto To conclude since the exorbitancy pride and petulancy of this Spirit is such as it expecteth in the end that all men should receaue from it as from a second Moyses the tables of our Euangelicall Law Non * Tert. de Orat. agnosei poterit à Spiritu sancto spiritus inquinatus What then remaineth but that my selfe carefull of my saluation should for euer after become iealous of the truth of that Religion which I find to be seated vpon those groundes and only those grounds which euery heresy promiscuously challengeth to it selfe And that relying on Gods holy visible Church vpon which he hath (p) Matt. 18. ◠Tim. 3. entayled his spirit of Truth I may interpose her infallible authority as an Isthmos or firmeland to stop the entercourse of the two mayne Oceans I meane the Scriptures abysmall profoundity and this Priuate spirits floating and boundles vncertainty But inough of this subiect of which as potentially inuoluing all other Controuersyes within it selfe I haue drawne I confesse for my fuller satisfaction certaine notes in some few scattered Papers THE II. MOTIVE That the Prophesyes of Scripture confirme the Catholike Religion and refute Protestancy PROPHESYES are diuine and infallible Predictions of thinges future future in respect of vs who measure all actions with the yard of Tyme but present in the eyes of God with whome there is neither tyme past nor tyme to come both being confounded in the depth of his owne Eternity Infallible as proceeding only from him who by his power disposeth all thinges as shall best please him by his Prescience forseeth distinctly all things so disposed as things present in the cleare glasse of his own essence And by his Will vouchsafeth that men shall warrant the certainty of his foreknowledge Prescientia Dei (a) Tert. l. 2 contr Marcion tot habet testes quot fecit Prophetas Now of the Prophesyes recorded in the old Testament I will take into my consideratiō only two The inditers of which according to the iudgment of (b) In Psal 3◠conc 2. S. Augustine as foreseeing Controuersyes and doubts in fayth to come spake more clearely of the Church then of Christ himselfe The first shall concerne the propagation of the Church of Christ and the conuerting of Kinges heathen and kingdomes to it faith touching which I will insist in those places of Scripture whose true sense and interpretation is acknowledged for such both by the Catholikes and by our Protestants Priuate spirit the alleadging of which texts is the more forcible since the confessed sense of Scripture is the soule as it were which informeth the body of the Letter Of this first point the Prophet I say thus speaketh The (c) 60. Iles shall waite for thee meaning the Church their Kinges shall minister vnto thee and thy gates shal be continually open neither day nor night shall they be shut that men may bring to thee the riches of the Gentils c. And againe speaking of and to the Church he further thus sayth Thou (d) Ibid. shalt sucke the milke of the Gentils and the breasts of Kinges Kings shal be thy noursing Fathers and Queenes thy Mothers And further Enlarge (e) 54. the place of thy tents spread out the curtaines of thy habitation for thou shalt increase on the right hand and on the left thy seed shall possesse the Gentils and inhabite the desolate Cittyes To the truth of which conuersions of Heathen Kinges and Countreyes to the fayth of Christ the Kingly Prophet speaking in the person of God to the Church thus accordeth I (f) Psalm 2. will giue thee the Heathens for thy inheritance and the ends of the earth for thy pessession That these places besides diuers others are vnderstood of the enlargment of Christs Church and the conuersions of Kingdomes and Nations vnto it is warranted by the marginall annotations of our own English (g) Frinted in the yeare 1576. Bibles no lesse agreeable to the particuler iudgments of (h) Vpon Ieremy Oecolampadius that learned Protestant D. Whitguift (i) In his defence p. 466. late Archbishop of Canterbury D. (k) In his answere M. VVilliam Reynolds Whitaker and all other graue Writers The next point which heere presenteth it selfe to be wayghed is to consider whether the foresayd predictions of the dilatation of the fayth of Christ and conuerting to it Kinges and kingdomes haue beene accomplished in the Protestants Church or in the Catholike and Roman Church for the clearing of which point we will begin with the tymes from Luthers first change of Religion and so ascend by degrees to the age of the Apostles in the discouery whereof we are to recurre to Ecclesiasticall Writers And thus the ground of beliefe touching this point is heere remoued from Scripture to man yet man is heere belieued to wit in relating whether the true or false fayth was then taught and brought in by reason of the Scripture And first that these Conuersions propagation of the Church any tyme for the space of these last thousand yeares euen vp to the dayes of Boniface the third and Gregory Bishops of Rome were not performed in the Protestant Church is ouer euident from all Ecclesiasticall historyes and records and from the voluntary confessions of learned Protestants so as to find the cōtrary in any approued Authors we may wel make the subiect of our desire but not of our expectation And first for Historyes we Protestants cannot produce any one authenticall history or narration notwithstāding some late effectles attempts of our own Nation in that nature being still in labour of that which I feare will neuer be borne intimating so much And which is more the Protestant Ecclesiasticall Writers do euen particulerly set downe and relate the conuersion of many Countryes made by catholiks euen to their own mayn preiudice heerin But the better to enleuen our discourse with examples where I will omit the subiecting of many vast Countryes to
perceaue how Satan was president in their assemblyes or Councels Thus Beza of the Councells euen of the Primitiue Church that many vertuous and learned men gathered togeather for the disquisition of Truth must necessarily erre one sole one lateborne obscure illiterate irreligious Scripturist cannot erre O (x) Galat. c. 3â— insensati Galatae quis vos fascinauit c. THE IIII. MOTIVE That the Fathers of the Primitiue Church as Patrons of Papistry are reiected by the Protestants INTERROGA generationem pristinam diligenter inuestiga patrum memoriam hesterni quippe sumus saith the Mirrour (a) Ioc. 〈◊〉 8. of Patience To which words old Vincentius Lyrinensis (b) Aduer baeres twelue hundred yeares since thus subscribeth If any new question do arise we are to recurre to the iudgments of the holy Fathers Which rule if it were strong in those Primitiue tymes how much more forcible should it be though the accession of so many hundreds of yeares since passed with vs who are but Hodierni The ancient Fathers we know haue diuersly trauelled in the subiect of Christian Religion some of them in their Commentaryes others in their Homilyes Sermons and Catechismes Others againe in their Catalogue of condemned Heresyes and their Epistles and some in all these making the intended sense of the holy Ghost in the Scripture the doctrine thence deduced the Center or quiescent Poynt in all their Motions or Labours Their Laborious Industry herein our Brethren at the first seeme to prize granting that in the mynes of the Fathers wrytings there is to be found much golden Ore yet such as must after be purged and refyned in the fyar of their owne priuate iudgments from all drosse of supposed Errours before it can receaue the print and stampe they say of true Euangedical doctryne yea of Innouation and Nouellisme Thus do we teach that their wrytings may be profitably tasted of if so they be taken with the true Correctiue of our owne contronling liberty But if our Brethren be further vrged whether they will humbly imbrace such peculiar doctryns as the Fathers did ioyntly teach then they more openly dismaske themselues disclayming from them as from mantayners of Papistry To manifest this in all Articles controuerted at this present Breuitye preuents foure of the cheifest shall serue for instance And those foure fathers of the Church which haue obtayned by a priuiledge and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that title I meane Ambrose Ierome â—ugustin Gregory shall be therein cheifly produced teaching the said doctrynes euen by the acknowledgment of vs Protestants And first to begin with the doctryne of Prayer for the dead to retaile heer some particular coÌ„fessions of our own do I not find D. Fulke (c) In his confutaâ—ioÌ„ of purgatory p. 78. to vse his owne words thus speaking Ambrose allowed prayer for the dead and further (d) Ibidem p. 104. Ierome allowed prayer for the dead And yet further (e) Vbi supra pag. â—49 Augustin blyndly defended it And which is more our said Doctour Fulke thus further verbally saith (f) Ibidem pag. 362. Augustin Ierome and agreat many more do witnes that Sacrifice for the dead is a Tradition of the Apostles To be short (g) in exam part 3. pag. 9â— 107. Kemnitius accordeth with D. Fulk heerin affirming that prayer for the dead was taught besydes by others by Ambrose Ierome and Augustin Touching the reall Presence in the which Vocatur (h) Aug. tract 26. in Iom caro quod non capit caro and it being a true Sacrifice Antony de Adamo no obscure Protestant thus (i) In his Anatomy of the Maâ— fol. 221. writeth The booke of Sacraments ascrybed to Ambrose affirmes the opinion of Christs bodily presence in the Sacrament The like we find auerred of Ambrose by our Brethren the (k) Câ—nt 4. c. 4. col 205. Centurists Kemnitius speaking of certaine sentences of Ambrose Augustine and other contayning the adoration of the Sacrament which necessarily includeth the Reall Presence thus sayth In (l) Exam. part 2. p. 91. my iudgement they containe the adoration of the Sacrament Againe Ierome with many other Fathers is repreheÌ„ded for teaching the reseruation of the Sacrament by (m) Ibid. pag. 102. Kemnitius and by (n) Lib. against Heskins Sanders c. p. 458. D. Fulke to vse the Doctours wordes for giuing admonition to marryed persons before the tyme of Communion to abstaine from company of their wyues who tearmeth it popish diuinity both which points in regard of the reuerence therein exhibited probably imply the doctrine of the Reall presence Caluin (o) Lib. de vera Eccle. reformat Extat in tract theolog Calu. giueth this Theta or marke of condemnation vpon the writings of Augustin Ambrose and others in these wordes They forged a sacrifice in the Lords supper without his commandment and so adulterated the supper by adding of Sacrifice They also expounded the sacrifice of Malachy (p) Lib. de abrogand in vniuers statut Ecclestast and the oblation of Melchisedech to be a figure of the sacrifice of the Masse Finally the doctrine of the Real presence was so coÌ„mon to al the Fathers of the Primitiue Church that Sebastianus Francus thus writeth Presently after the Apostles dayes all thinges were strangely turned the supper of the Lord being transformed into a sacrifice And Adamus Francisci another of our censuring Lynx-eyed brethren thus plainely confesseth (q) In Margarita Theolog. pag. 236. Papistarum Commentum c. The Papists inuention touching Transubstantiation crept earely into the Church Concerning Prayer â—o Saints D Fulke with an irreparable preiudice to his cause thus sayth l (r) In his Reioynder to Brâ—flow pag. 5. confesse that Ambrose Augustine and Hierome held inuocation of Saints to be lawfull And the same doth (s) Exam. part 3. p. 200. Kemnitius acknowledge of these three forsayd Fathers a point so euident that D. Whiâ—guift thus writeth Almost (t) In his defence against the reply of Cartwright all the Bishops and Writers of the Greeke Church and Latin also were spotted with the doctrines of inuocation of Saints merit of workes c and such like and the like sentence doth D. Couel giue both of the Greeke and Latin Fathers touching the innocation of Saints and the other foresayd doctrines so agreeing heereto is another such confession of D. Fulke saying Many (u) Against the Rhemist Testament in 2. 1. of the ancient Fathers held that Saints departed pray for vs. Lastly touching the doctrine or Vowes inuâ—suing within it selfe the doctrine of â—uangelicall Councells Kemnitius (x) Exam. part 3. p. 41. allead geth the seuerall sentences of Augustin â—mbrose and Hierome iustifying the sayd doctrine and then he after reiecteth them all thus concluding of the Fathers in generall Non ignoramus c. We wel know that the Fathers allowed the vowes of perpetuall Chastity and that they acknowledged them to be oblegatory
Which serious disquisition search of myne I grant first inuited me to spend the more tyme and labour after in the reading of all our Protestant Wryters of any eminency And therefore what authorityes of Protestants are in these Motiues insisted vpon by me I except not one I do iustify them not as borrowed from any Catholike wryter for I hould that course vnworthy a Man of my Place but as from my owne most diligent and laborious reading of the Protestant Bookes themselues But to returne We haue aboue euidently proued that the auncient Fathers were supporters and defenders of the Roman Religion and that in their writings they do transmit and commend ouer the same to all posterity Can we thinke they iustifyed a false fayth they being the Churches Sentinells in those times Vpon thy walls (k) Isa 6â— O Ierusaâ—em I haue set watches for euer Or shall we dreame the Church of Christ being then in her greatest purity that vpon her Altar the Arke of Truth could be compatible with the Dagon of Heresy It is repugnant to Gods Prouidence repugnant to his (l) Matth. 16. Promise And doubtlesse if the Fathers fayth were false and Protestancy the true Fayth I may iustly say all collaterall respects weighed that heere Falshood is much honored with probabilityes and Truth discountenanced with Vnlykely hoods But for my selfe in particular my body daily hasting to it graue through it languishing sicknes the question is Whether during this short remnant of Tyme I should longer consociate my selfe in fayth and Religion with my former Brethren the Protestants or subscrybe to the Cristalline and cleare iudgments heerein of the Auncient Fathers But the election is already made And in these few leaues so my leaues shall not be without fruit that is my desyres without effect I do protest to God and the world that I haue and do renounce all Innouation of doctryne heeretofore imbraced by me and do with all resignation of mynd submit my iudgment to the iudgments of those Primitiue reuerend vertuous and learned Fathers whose voluminous Wrytings I grant for some yeares past haue had an influence and soueraignty ouer my Vnderstanding THE V. MOTIVE That the articles of Protestancy are particulerly condemned for Heresyes by the auncient Fathers And that all Protestants originally came out of the Catholyke Church IALLOVV well the proceeding of Theodosius (a) Sozomen l. 7. histor cap. 12. the Emperour who for his better suppressing of the arrising Heresyes of his dayes was accustomed to demaund of their cheife Patrones whether they thought the auncient Fathers liuing and sterning Gods Church before those new doctrines first appeared were orthodoxall in their fayth or no To which question when they gaue their assent by reputing the said Fathers for such he thus concluded Examinemus ergo doxtrinam vestram ad illorum scripta si cum illis consenserit retineamus sin winus abijciatur The lyke course I hould to be obserued in triall of our Protestant doctrin But I much feare the euent this for two different reasons The one in that I fynd as aboue is showed our owne brethren openly to breake with the cheifest Fathers of the primitiue Church reputing them as so many supporters of Papistry The other because many articles of our Protestant religion newly springing vp in those tymes thus the Gospell d teacheth vs (b) Matt. 13. that the Cokcle was presently sowne after the good seede haue beene condemned for Heresyes by Irenaeus Ierome â—piphanius Augustine and other Fathers in their Catalogues of Heresyes and other their wrytings I do not speake this of euery article of Protestancy since I grant some haue taken their first being from out owne sensuality lyke vnto certayne weeds which grow rather out of the Lust of the earth then from any formal seed Now these Fathers since they were learned could not but know since they were pious and godly would not but confesse the said then arysing doctrines to be crosse to the generall professed Religion of their owne and former tymes And it cannot be as yet nor hath beene by way of retaliation answered that any one of them were euer reprehended for ranging that opinion in the Catalogue of heresyes which was not then generally accepted for heresy Let vs exemplify in some The Arians besides their greater blasphemyes taught that all vnwritten (c) Lib. 1. c. a. contra Matrimin l. vlc Traditions were to be reiected they further perpetrated many sacriledges (d) Atha in apoleg pro fuga against the Sacraments Altars Priests and religious or professed persons And do not we Protestants bring them vpon the stage againe acting their parts in our writings and deportments The Aeriâ—ns to vse S. (e) â—ib de Haeres c. 33. Augustines wordes thought it vnlawfull orare vel offerre promortuis to pray or offer vp sacrifice for the dead or to obserue set dayes of fast and heereupon they were condemned for eating flesh in Lent See how we Caluinists are lineally proseminated sprung from the loines of Aerius so fully we do reintegrate his heresyes The heretike (f) Hier. l. 1. 2. contr Iouinian Aug. lib. de haeres cap. 82. Iouinian taught that Fasting was not meritorious that Virginity was not to be preferred before Wedlocke and that a man once hauing true fayth could not sinne Either we Caluinists are heerein Posthumi to Iouinian or Iouinian by preuention of tyme was an anti-dated Caluinist the difference is but small The o Eunomians maintayned (g) Aug. l. de haeres cap. 54. that no sinne could be hurtfull to one hauing fayth Wil you haue this doctrine deliuered in Luthers (h) Lib. de capt Babilon c. de Euchar. wordes Tam diues est Christianus vt non possit perire etiamsi velit quamtumq malè viuat nisi nolit credere so conspiringly we iumpe togeather in imbracing this confident presumption which as I may tearme it is no better then Hope out of it wits The Manichees depriued man of freewill according to that of S. Augustine Peccatorum (i) Lib de haeres c. 46. origineÌ„ non tribuunt Manichaei libero arbitrio Now Luther and (k) Lib. de seruo arbit Caluin (l) Lib. 2. Insiâ—t c. 2.3 4. are so precipitate and headlong in this doctrine that neither of them can brooks the name or sound of the word Freewill yet heerin they dissent from the Manichees in that they by taking away freewill ascribed all sins wickednes to that God which they tearmed an euill God as to the first cause whereas our men will needes impute the perpetrating of the greatest sinnes whatsoeuer to that God which they acknowledge for good The Donatists (m) Aug. l. 1. contra Petilian cap 51. 61. l. 3. cap. 40. most implacably hated the Bishop of Rome calling his feate Cathedram pestilentiae the very dialect of vs Protestants they most cruelly persecuted Monkes and Religious men
altogeather vnknowne and latent so as further we acknowledge that for the space of many hundred years the Papacy (l) D. Field in his book of the Church l. â— c. 6. sayth The Church when Luther began was that apparent Church wherein Luther the rest wer baptized â—eceaued their Christianity ordination and power of Ministry osiander â—pâ—som â—ent 16. p. 1073. Ecclesia quae sub Papaâ—u fuit â—obuit ministerium Euangelij sacra biblia Baptismum Coenam Domini c. And Luther in loc comm class 1. sayth In medijs furoribus c. Euen in the middest of the furours of the Dragon and the Lyon there did remaine Baptisme the Eucharist the power of the Keyes holy Scripture c. Thus Luther alone enioyed the safe keeping of the Scriptures and an auaylable administration of the Sacraments Now heere I would demand of our Inuisibilists how these two assertions can stand togeather to wit the Pope is Antichrist the Pope so being preserued for so many ages the Scripturer incorrupted and administrated the Sacraments profitably Which if they can then can Israell be found in Babylon and participation be betweene Christ Belial then must Antichrist only preserue the means for the descryall of Antichrist and he who is falshood it selfe be by our owne inference columna firmamentum veritatis Then can heauenly musickâ— for at least in part the Pope expounded the Scriptures truly proceed from the Dragons voyce and medicinable phisicke be drunke out of that cup which shall inebriate the Kings of earth then must our soules saluation for without the vse of the Sacraments it cannot be obtayned be wrought by our soules chiefest enemy and Heauen be purchased by the mediation of the Man (m) 2. Thess vbi supra of sinne and sonne of pocalyps thus is Antichrist become Christs setuantes best supporter keep safe those records wherby those many hundred thousandes (n) Apocalyp 14. of Christs Virgins make their clayme to the inestimable reward allotted for their vowed chastity As easily may we belieue that the Arke and the Idol Dagon could be placed togeather or dreame with Copernicus that the heauens stand still and the earth moues Neither wil that extrauagant answere giuen by some of (o) Doctor VVhitak lide Eccles p 165. so sayth And Beza epist Theo. ep 1. Voluiâ— Deus in papatu seruare Ecclesiam et fi papatus noÌ„ est Ecciesia vs when we are demanded to reconeyle these points auayle vs at all The Church was in the Papacy the Papacy was in the Church and yet the Papacy was not the Church O Delphick and Aenigmatical or other childish idle and false since if we belieue S. Augustine Nihil prodest esse in Ecclesia nisi sis cum Ecclesia Lastly diuers of vs Protestants I do not say all do implye in our writings that a man may haue â—â—luation in any religion so he hould the fundamentall points of the Trinity the Incarnation that Christ suffered for vs c. This is euident from the testimonyes of such of our Protestant Brethren as acknowledge the Lutherans who dissent from them in the doctrine of the Reall presence and the Puriâ—â—ns differing also from them in seuerall articles of fayth for members of the Church Yea our Brother M. D. (p) In his treatise of the kingdoÌ„ of Israel and the Church p. 94. Morton I infinitly meruaile he would euer suffer such wordes to fall from his pen teacheth that the very Arians may be saued for â—â—us he writeth The Churches of the AriaÌ„s are to be accounted the Church of God because they hould the foundation of the Ghospell which is fayth in Iesus Christ the son of God Sauiour of the world where by the way I note that it is strange he should be so seuere towardes Catholiks if reports be true being so indulgent to the very Arians To this sentence D. (q) In his answere to a counterfeite Catholikâ— p â—9 Fulk seemeth well to agree saying The true Church vnder the Emperours Constantine Constans and Valens was greatly infected with the heresyes of Arius Thus in his iudgements an Arian is a member of the true Church and consequently in state of saluation But our foresayd D. (r) Vbisupra p. 91. Morton comprehendeth al sects and heresyes whatsoeuer within the compasse of Gods Church and consequently of saluation if so they belieue in Christ for thus he writeth Wheresoeuer a company of men do ioyntly and publikely by worshipping the true God in Christ professe the substance of Christian Religion which is fayth in Iesus Christ the son of God and Sauiour of the world there is a true Church notwithstanding any corruption whatsoeuer Where we are to note the last wordes notwithstanding any corruption whatsoeuer Good God! how different is this man as heereafter I will show from the iudgment of the ancient Fathers and practise of the Primitiue Church But to proceed this most pernicious yet plausible doctrine being the Prodromus and forerunner of Libertinisme originally springeth from the Priuate Spirit since this spirit giueth reynes to euery Man to beleiue what it selfe best suggesteth But since the Canker heereof is secretly spred into the harts of many men at this day I will therfore rest the longer in discouering the absurdity and falshood thereof by stirring a litle the earth about the roote of it it being indeed a fayth coÌ„sisting in a wast of fayth and a Religion resting in the denyall of the necessity of any one Religion And first it is certaine that without fayth a Man caÌ„not be saued sine (s) Hebr. 11. fide impossibile est placere Deo And again qui (t) Marc. 16. non crediderit condemnabitur Withall it is as certaine that this fayth according to that (u) Ephes 4. vna fides vnum baptisma ought to be One True and Supernatural for if it be not One and True it saueth not Man but seduceth him since Truth is One and Errour various and multiplicious Now heere I vrge that one fayth cannot be in seuerall Sects seeing these Sectes teach poynts not only in themselues disparate and different but contradictory and meerly repugnant Furthermore that that fayth which saueth man must be entyre and true in all poynts is confirmed by other two irrefragable Reasons The first altogether insisted vpon by S. Thomas (x) â—n â— distinct 23. 22 q. 5. art 5. and all cheife Schoolemen is this True Christian fayth as being a supernaturall and infused Vertue hath a necessary reference to two thinges the first is that which Deuynes heere call Prima Veritas reuelans which is God reuealing all truths of fayth to the Church the second the authority of the Church which God heere vseth as a meanes by the which he propouÌ„deth the said truths to be beleiued So as no true supernaturall fayth can be produced but where these two concurre The first of these is called by the Deuines Obiectum formale of fayth
the second Amussis Regula or the Propounder of the articles of fayth Now from hence it proceedeth that whosoeuer denyeth any one Truth propounded by the Church to whom God reuealeth it doth not beleiue any other Article with a true fayth Since the authority of the Church doth indifferently and alyke propound all Articles to be beleiued Therefore who beleiueth the Article of the Trinity or the Resurrection of the body through the Authority of the Church propounding them to be beleiued will also beleiue Freewill Prayer to Saints c. and any other poynt seeing these are no lesse propounded by the Church to be beleiued as reuealed by God then the former are Thus it is euident that who beleiueth one article of true Christian fayth and beleiueth not another this Man beleiueth not any one article by reason of the authority of Gods Church and consequently hath no true supernaturall fayth at all which is auaileable to Saluation but beleiueth it in regard only of the probability of the point in his Iudgment and thus it is not Beleife but Opinion only in such a Man For seeing the same credit and affiance is euer to be giuen in all things to the same authority whosoeuer doth not beleiue the said authority in any one poynt doth not as is said beleiue it in any other from whence it followeth that the authority of God his Church is equally contemned in the denyall of the smallest articles as of praying to Saints Purgatory c. as in the greatest articles of the Trinity Incarnation or any other sublime and high mystery The second Reason It is peculiar to Vertues Theologicall and Infused to be obliterated and extinguished by one only contrary Act. Thus for example one mortall Sinne wholy taketh away Charity and Grace One act of desperation the vertue of Hope the same may be exemplifyed in the vertues of PeÌ„nance Religion and others Now heere by the same reason I inferre that one Heresy I meane an obstinate maÌ„tayning of any one errour in fayth how small soeuer against the authority of Gods Church depriueth a man of true fayth which as other Vertues aboue are is supernaturall theologicall and infused In this next place we will see how the iudgments of auncient Fathers do approue the former doctryne Two or three for instance shall serue And first that light of the Latin Church I meane S. Augustine (y) Lib. 18. de ciuil Dei c. 91. doth thus pensill forth an Heretyke Qui in Ecclesia Christi aliquid prauuns sapiunt si correpti vt sanum rectumque sapiant resistant contu naciter Haeretici fiunt foras exeuntes habentur in exercentibus Haereticis That is Who beleiueth any wronge or false thing in the Church of God and being admonished to beleiue the truth do resist contumaciously they become Heretyks and departing out of the Church they are reputed for open and willfull Heretyks S. Ambrose thus answerably wryteth (z0 Lib. â— in Luc. 〈◊〉 9. Negat ChristuÌ„ qui non omnia quae Christi sunt coÌ„fitetur he denyeth Christ who beleiueth not all poynts or articles concerning Christ. Thus who denyeth Lymbus Patrum denieth that Christ descended therinto and consequenly he denyeth Christ Finally S. Gregory (a) Orat. â—7 Nazianzene thus elegantly conspireth heerto Vnum vnicohaeret ex ijs quaedam verè aurea salutaris fit catena ideo si vel vnum dogma auferatur aut reddatur incertum tota catena disrumpetur That is One Article of fayth is so cohering with another that of them all there is made a goalden and healthfull chayne of fayth so as if but one article be taken away or made but doubtfull the whole chayne becommeth broken See the lyke agreeing testimonyes in (b) Apud Theod. l. 4. hist. c. 19. Basil (c) Lib. â— Apolog. contr Ruf. Ierome (d) Lib. 1. epist 6. ad Magnum Cyprian and (e) In Sym. Athanasius The auncient Fathers mynd in this poynt is manifested besydes by their particular Sentences from the practize of the Primitiue Church against Heretikes I meane from the perusall of the Catalogues of heeresyes written by them as is euident out of the Catalogues of heresyes and other such wrytings composed by Irenaeus Hierome Epiphanius Augustine Theodoret Philastrius and others in all which we shall find diuers condemned and branded for expresse Heretickes for their willfull maintayning in our iudgments but small errours though otherwise they belieued al the chiefe points of Christian fayth as the Trinity the Incarnation and the like For proofe wherof I will heere alleadg the wordes of S. Austine against the Pelagians whom he absolutly resolutly condemneth for Heretikes for their belieuing that man could keep the law of God only by force of nature without the force of Gods grace His words are these Nec (f) Epist 120. c. 37. tales sunt Pelagiani c. Neither are the Pelagians such men as thou shouldest easily contemne them for they liue continently are laudable in good works they beleiue not in a false Christ as the Manichees do c. yet because they are ignorant of the iustice of God endeauouring to make it their owne they are Heretyks and cast out of the Church And thus far for a touch of the practize of the ancient Church and the Fathers lyke conspyring testimonyes heerein where I may remit the Reader to what hath beene aboue alleadged touching the condeminatioÌ„ by the Primitiue Fathers of our Protestant doctrynes Which auncient Fathers as being learned and vertuous neither would nor durst register any for Heretyks but those who by the whole Church of God were reputed for Heretyks as afore I haue â—â—ted which point is made more euident in that we do not fynd any one of the said Fathers among so many to be contradicted by any other orthodoxall Father for such his proceeding But to leaue humane authority and to come to diuyne if we looke into Gods sacred Word it is cleare that who maintayneth any one Heresy the same hath no more true hope of his saluation then a Heathen or a Publican for we fynd our Sauiour to vse this commination Qui (g) Matt. 18. Ecclesiam non audiâ—â—it c. He that will not heare the Church let him be to thee as a Heathen or Publican Where we may obserue that Christ said not Who will not heare the Church in all things but absolutely pronounced Who will not heare the Church If then a Sectary or Heretyke will not heare the authority of the Church proposing such and such poynts for example of Freewill Indulgences Prayer for the dead c. to be beleiued how shall he escape the Anathema heere threatned And though these wordes immediatly be intended of fraternall correction yet à fortiori they are to be vnderstood of him who reiects the authority of the Church in matters of fayth Since this mans conteÌ„pt towards the Church is farre greater lesse pardonable For who refusetâ— to
are not to be referred to one in respect of essence but rather in respect of consent And thus far of some few chiefest texts of all pretermitting diuers others (q) As in Genes c. 1. touching the word Eâ—oim and Genes c. 19. Psal 33. diâ—eâ— 3 other textes prouing the Blessed Trinity for breuity prouing the doctrine of the most B. Trinity yet otherwise depraued and misconstrued by Caluin Now that Caluin is charged by diuers Protestants for mantayning of Arianisme is no lesse euident For among others Aegidius Hunnius a most remarkable and learned Protestant writeth a book against Caluin euen of this subiect entituling it Caluinus Iudaizans Hoc est Iudaicae glossae corruptelae quibus Ioannes Caluinus illustrissima Scripturae sacrae loca testimonia de gloriosa Trinit ate c. aetestandum in modum corrumpere non exhorruit In like sort the sayd Author writeth a secoÌ„d book of the same subiect calling it Anti-paraeus Againe Conradus (r) In theolog Caluinist l. 2. fol. 38 39.4â— c. Schlusselburg a Protestant deeply and frequently chargeth Caluin with Arianisme Ioannes Matthaeus a Protestant writing against Caluin for teaching Arianisme entituleth his booke De cauendo Caluinistarum fermento c. Also Pelargus a Protestant thus passeth ouer Caluin and his schollars in these wordes Non (s) In his admenit de Arianis hic Caluinum Caluinianos in plurinis scripturae expositionibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laboriosè ostendam c. That is I heere pretermit to show how Caluin and the Caluinists in many expositions of sacred Scripture do play the Iewes and the Arians Lastly Stancarus a Caluinist in other poynts thus wryteth to Caeluin Conclusum (t) Contra ministâ—os Geâ—teuenses Tyguâ—inos est ô Caluine doctrinam tuam de filio Dei esse plane Arianam de qua resilias quaÌ„primum te â—ro atque obsecro that is O Caluin it is concluded that thy doctryne touching the Sonne of God is plainly Arian from which I beseech thee that thou wouldest presently depart Now to crosse these learned Mens iudgements passed vpon Caluin it is not sufficient to affirme that Caluin euer in his lyfe professed himselfe to beleiue the doctryne of the Trinity since such his profession can be but only externall and in words for how can he be presumed inwardly and vndoubtedly to beleiue that doctryne the greatest authorityes in proofe of which doctrine himselfe laboureth to ouerthrow at least to eneruate and weaken Touching the third poynt to wit that most of our new Arians at this day were afore earnest Caluinists is auerred by diuers learned Protestan s And first M. Hooker thus faith of this (u) In his Eccles policy l. 4. p. 183. The Arians in the reformed Churches of Poland meaning thereby the reformed Churches of the Caluinists there thinke the very beleife of the Trinity to be a part of AntichristiaÌ„ corruption And that the Popes triple crowne is a sensible marke whereby the world might know him to be that mysticaâ—l beast spoken of in the Reuelation in 〈◊〉 respect so much as in his doctryne of the Trinity Againe the afore alledged Stancarus (x) Contra Ministros Geâ—teuenses Tyguâ—mos fol. 94. thus peremptorily auerreth The reformed Churches of Geneua and Tigure are Arians Iacobus (y) â—â—â—n praefat refutat Apolog. Dauaei Andraeas a learned Proâ—estaÌ„t thus giueth his iudgment heerein Minimù mirandum est ex Caluinianis in Polania Transiluaâ—is Hâ—ungaria â—lyâ—que locis quamplurimos ad Arianismum accessisse c that is It is not to be woundred that very many Caluinists in Polonia Transiluania Hungary and other places do imbrace Arianisme c. to which impiety the doctryne of Caluin hath prepared way Thus Andraeas to whose sentence the learned (*) In his Antiparaeus p. 97 Hunnius subcribeth in these words Tot celebres Anti-trinitary ex Caluinianorum Scholis Ecclesijs prodierunt c. So many eminent Anti-trinitarians or enemyes to the doctrine of the Trinity haue issued out of the Schooies and Churches of the Caluinists c. But to seale vp the truth heerof with producing examples of particuler men who being Caluinists became Arians I will heere content my selfe with one testimony only Adam Neuserus a Caluinist of great note and once cheife Pastour of Heidelberge became an Arian and after a Turke and thereupon flying to Constantinople did wryte from thence to one Gerlachius a Protestant Minister in Iuly 2. anno 1574. in this sort None (a) This is related by Osiander in Epitom ceut 16. p. 208. is knowne to be in our tyme made an Arian who was not first a Caluinist as Seruetus Blandrata Paulus Alciatus Francis us Dauid Gentilis Gebraldus Siluanus others Therefore who feareth to fall into Arianisme let him take heed of Caluinisme Thus much Neuserus for example of himselfe and these other particuler Arians who first were Caluinists And thus far of this subiect where we fynd by seuerall kynds of proofs that Luther Caluin are Posthumi to Arius and that Mans Vnderstanding in these our tymes neuer receaueth the deepe and full dye of Arianisme except first as for a due preparation thereto it be drenched and steeped in the tincture of Caluinisme But now to turne backe vpon the Premisses and vpon my selfe What Reason can I probably haue that Luther Caluin and their ofspring thus maynly erring in the fundamentall poyntes of Christianity doth not also erre in other lesser principles of their owne religion Is it possible that the wronging of Christ in his Essence being honour should be a step or disposition to preach in other poynts the true fayth of Christ Or shall the supporters and reuiuers of Arius the designed enemy of my Sauiour be my instructors and guydes touching my beleife in my Sauiour No. Such Pseudochristians and their serpentine and hidden malice against thee sweet Iesus I loath and disclayme from who though not as the Lambe of God which taketh away the Sinne of the world yet as the Lyon of (b) Apoc. cap. 5. the Trybe of Iuda which confoundeth his enemyes will for thyne honours sake inflict iust punishments vpon them for these their perpetrated indignityes THE XI MOTIVE That there is vnity in Faith in Catholike Religion and disagreements in fayth in Protestancy AMONG other incommunicable Attributes of God it is ascribed vnto him that he is (a) Since his vnity is opposed to all multitude as his simplicity of nature is to all composition summè Vnus though this his vnity of Essence and Nature comprehendeth eminenter all multiplicity of perfections in creatures This Vnity by way of Analogy that so the spouse might be heerein like to her Brydegrome God hath imprinted vpon his Church as an inseparable marke or Character And this consisteth in that her members are to imbrace one fayth one Religion and according to the Apostles wordes endeauouring (b) Ephes
59. Muscuâ—uâ— and (b) in ep Paul ad Philipens Coless c. fol. 223. Zanchius But if bowing to the Name of Iesus being heard or read be lawfull then followeth it irrefragably that the honoring of Christs Image is lawfull since the name of Iesus is to the eare as his Image is to the eye And thus far of certaine mayne points of the Catholike ReligioÌ„ acknowledged but as matters of IndiffereÌ„cy by certaine Protestants and therefore not excluding in their Iudgments the beleiuers of them from Saluation and taught and beleiued for most true by other learned Protestants In this second place we will show that our learned Brethren do teach the Church of Rome notwithstanding her certaine supposed Errours to be the true Church of Christ and consequently her Professours to be not Analogical and half ChristiaÌ„s but true and perfect Christians and therefore not excluded euen by our owne mens iudgments from the hope of Saluation First then we do fynd our Brother (c) In his treatise of the kingdome of Israel and of the Church p. 24. D. Morton now Bishop of Couentry and Lichfyeld thus to wryte Papists are to be accounted the Church of God because they do hould the foundation of the Gospell which is fayth in Christ Iesus the Sonne of God and Sauiour of the World If then the Papists by the Church of God it followeth they are the true Church of God since to speake with S. Cyprian Adulterari (d) Lib de vnit Eccl. non potest sponsa Christi incorrupta est pudica In like sort M. (e) In his fift booke of Eccles policy pag. 188. Hooker giueth this honourable and worthy respect to the Church of Rome saying The Church of Rome is to be reputed a part of the house of God a limme of the visible Church of Christ we gladly acknowledge them to be of the family of Iesus Christ M. Bunny (f) In his treat tending to pacific p. 109 111. speaking of the Catholikes and I rotestants thus writeth Neither of vs may iustly account the other to be none of the Church of God we are no seuerall Church from them nor they from vs. D. Field thus writeth We (g) Of the Church l. 3. cap. 46. doubt not but that the Church in which the Bishop of Rome with more then Luciferlike pride exalted himselfe was notwithstanding the true Church of God that it held a sauing profession of the truth in Christ therefore in his iudgment those which dyed in this Church might be saued D. Some If (h) In his defence against Penry p. â—76 you thinke that all the popish sort which dyed in the Popish Church are damned you thinke absurdly and do dissent from the iudgment of all learned Protestants D. Barow I (i) In his 4. sermoÌ„s 2. questions disputed ad Clerum p. 448. dare not deny the name of Christians to the Romanists sith the learneder writers do acknowledge the Church of Rome to be the Church of God To be short leauing out the authorityes of many others D. (k) in his defence of M. Hook c. p. 77. Couell thus auerreth We affirme them of the Church of Rome to be paries of the Church of Christ and that those that liue and dye in that Church may notwithstanding be saued This Doctour further charging those that thinke the contrary with l ignorant zeale Thus we see how the Sphere of Catholike Religion euen according to the Theoryes of our best Euangelicall Mathematicians turneth vpon the Poles of Mans saluation A third way of prouing the former verity may be taken from the Protestants doctrine and practize touching the baptizing of Catholike children which baptisme we Protestants teach to be good and auaylable whether it be ministred by Catholike Priests or by Protestant Ministers and this as we (m) So teach the Deumes of Geneua in the propositions and principles disputed at Geneua p. 178. The same is taught by D. VVhigist in his defence p. 623. by M. Hooker in his Eccles policy l. 3. pag. 131. affirme because they are coÌ„prehended within the couenant of eternall life by meanes of the fayth of their parents Now when we Protestants baptize the children of Catholiks it is not sayth M. (n) Vbisupra Hooker very learnedly in regard of Gods promise which reacheth vnto a thousand generations since if it were so then saith he all the world might be baptized meaning the children of Iewes Turkes c. in so much as no man is a thousand descents remoued from Adam but it is by reason of the fayth of their Catholike parents And hence it is that D Some (o) In his defence against Penry cap. 22. affirmes That Infants children of West Indian Christians whose former Ancestours in regard of their late conuersion to Christianity neuer knew the Christian fayth being baptized by their Catholike Priests receaue true baptisme to vse his wordes are engrafted into Christ. But heere I vrge If the fayth of Catholyke Parents be auaylable for their Childrens Saluation much more then is it auaylable for their owne Saluation except we will imagine their fayth to participate of the nature of the Ayre which is a principall Cause why all other things may be seene and yet it selfe depriued of the benefit of being seene The fourth and last Medium which I will heere vse for the warranting of the foresaid Verity of Catholyks Saluation shall be to apply the former vniuersall Truth of Schooles learned Protestants to particuler Persons that is to set downe the iudgments of vs Protestants articulately and punctually passed vpon certaine men who by our owne Confessions dyed Catholyks whom neuerthelesse we affirme to be saued And first touching the Fathers in generall whom to haue lyued and dyed Papists as being reiected for their doctryne by vs is euident out of our former passages Now of them (p) In his reply in â—octor VVhirgif defence p. 82. M Cartwright thus charitably wryteth I doubt not but diuers Fathers of the Greek Church who were Patrones of Free will are saued The lyke iudgment D. Whitaker (q) Contra rat Camp pag. 78. vs supra giueth of the Fathers notwithstanding their doctryne touching Satisfaction and Merit of works And the same iudgment of vs is proued euen from the word and title of Saint which almost all the sober learned ProtestaÌ„ts commonly giue in their wrytings speaches to Augustin Ierome Ignatius and the rest of the Primitiue Church Now if we entitle them Saints then do we acknowledg they are saued except we would say there are some Saints which are not saued But to descend to more particuler examples Beda as Osiander (r) In epitom cent 8. l. 2. c. 3. witnesseth was wrapped in all popish errours wherein we at this day dissent from the Pope and yet he is acknowledged by D. (s) In â—esuâ—â—sme par 2. rat 3. Humfrey to be in the nuÌ„ber
of godly men to vse his words raysed vp by the Holy Ghost Againe Gregory the Great and Augustin who first planted in England Christian Religion are confessed by vs to haue beene Papists as aboue is showed and yet they are thus styled by vs That (t) M. Godwin in his Catal. of Bishops pag. 3. See the like coÌ„mendation giuen to them by D. Fulke against Heskins Sanders c p. 561. blessed and holy Fathers S. Gregory and S. Augustine our Apostle S. Bernard by our acknowledgment was so confessed a Papist as that he was an Abbot and (u) Osiand in epitom Cent. 12. p. 309. Authour of many Monasteryes in France and Flaunders and yet D. (x) Lib. de E cles p. 369. Whitaker thus writeth of him Ego quidem BernarduÌ„ verè suisse Sanctum existimo And Osiander (y) Cent. 12. p. 309. tearmeth him A very good man Of Bernard Francis others Tindall (z) Act. mon. pag. 1338. thus acknowledgeth I doubt not but S. Bernard Francis and many others like holy men erred as concerning Masse thus he confessing them to be men of Sanctity and holynes and consequently in state of saluation And touching the same point Luther (a) In col loq Germ. cap. de Missa thus saith Priuate Massse hath deceaued many Saints and carryed them away into errour from the tyme of Gregory for 800. yeares Of S. Dominicke who was the Authour of the Order of the Dominican Fryars (b) In Chronic. p. 200. Pantaleon a Protestant relateth much and speaking greatly of his piety and vertue concludeth thus Dominicus erat vir doctus bonus Praedicatorum Ordinem instituit His like confessed Holines is celebrated much at large by the (c) Cent. â—â— col 1179. Centurists To conclude of these three former Saints Luther thus confesseth Fateor c. I gâ—aunt that the guifts of God were not want ng to Francis Dominicke and Bernard and to others who were the first Authours of Colledges for Monks but these guifts are but personall But such guifts cannot stand without true vertue nor true vertue without hope of saluation And thus farre of this most certaine and vndeleble truth that Catholikes dying as Catholikâ— may be saved confessed in the cleare words of the most learned Protestants from whence we may be assured of their iudgments especially deliuered in the behalfe of their Aduersaryes answerable heerein to their writinges since wordes are the naturall shadow of the mind cast by the light of the Vnderstanding But heere do present vnto vs two Porismata or Resultancyes out of the Premisses of this Passage The first That all true Reason perswadeth me to implant and ingraft my self in that Church which I fynd to be acknowledged for the true church promising Saluation to her members euen by her Aduersaryes For if I dye Catholyke my lyfe being agreable thereto both Catholyks and Protestants warrant my Saluation But dying in the fayth of Protestancy the Protestant alone and this in honour of their owne Religion assure me of it For there is neuer a learned Catholyke wryter in the world an obseruation much to be weighed who granteth that a Protestant dying with a positiue setled and contumacious neglect of the Catholyke Church and fayth can be saued This then being thus shall I in so great a busines leaue a certainty for vncertainty God forbid We Protestants expect to be beleiued in other our Positions and doctrynes Why not then in this Since then the Protestants do teach that Catholyks so dying are in state of Saluation I am resolued my Brethrens wrytings shall haue that powerfull influence ouer me as what theÌ„selues doe heerin teach I will through Gods grace put in execution And so my Will shall become in this poynt a ready and seruiceable Handmayd to their Iudgments The second The Wronge which we Protestants commit in afflicting the Catholyks and in vnnaturally betrampling vpon their deiected estats only for matters of Religion Alas by our owne doctryne they are neither Babylonians nor Aegyptians both they and we being as we teach Isralits why then should Israel thus persecute Israel Are we not become the gaze of Christendome thus to fight without an enemy Thus for kynred to wound it owne kyndred yea often the Father the Sonne so turning our owne swords into our owne childrens breasts we still inciting his Maiesty to greater seuerity a Prince of his owne disposition of the most benigne mercifull and commiserating nature that the World at this day enioyes and all this for the Catholyks liuing in that fayth and Religion in which our selues teach they may be saued thus do we make the confessed hope of their saluation to be the sole cause of their pressures and calamityes Good God! who would thinke that Christians the cheifest articles of whose fayth are either reputed but as Indifferencyes or which is more beleiued for true doctrine by their Oppressours whose Church is acknowledged to be the d Dâ— Morton vbi supra Church of God houlding the foundation of the Gospell the (e) M. Hooker vbi supra family of Iesus Christ it being no seuerall (f) M. Bunny vbi supra Church from theirs nor theirs from it houlding (g) D. Field vbi supra a sauing Profession of the truth in Christ in which many (h) D. Couell with the other Doctours vbi supra dying are by their Aduersaries registred for most glorious Saints shold neuertheles be persecuted by other Christians of their owne Country yea their owne flesh for their only perseuering in the foresaid Church with confiscation of goods restraint of body and sometymes with sheeding of most innobloud suffering a cruel death Obstupescite (i) Hierem cap. 2. Cali super hoc portaecius desâ—lamini vehementer Heere now I will stay my penne making this last Motiue as a fitting Catastrophe for all Since that Closure and End is warrantable inough which euicteth from the ingenuous Confessions of the most learned Protestants that I may be saued in that Religion wherein I am resolued to dye THE CONCLVSION TO MY DEARE AND REVEREND BRETHREN THE LORDES ARCH-BISHOPS AND BISHOPS OF ENGLAND REVEREND and Learned Brethren the ouerlooking eyes of our Nation my Pen heere salutes your Lordships before it taketh it last pawse This smal Legacy I haue determined to leaue behind me primitiuely for the iustifying of my vnrepented reuolt from you in matter of Fayth for Non (a) Tert. suffundar errore quo caruisse delector Secondarily for the benefit of those whose weake Iudgments haue beene abused through their ouer-hasty swearing Fealty to their Protestant Maysters To your selues it is needles as already enioying the same other forcible demonstrations in the like behalf Diuers of you haue spent I know many yeares in seriously perusing the holy Scriptures the voluminous Commentaryes of the Lights of Gods Church the Ecclesiasticall Historyes of all ages the Oecumenicall Councells of the Primitiue Church
as also of later tymes and all other authorityes whatsoeuer wherewith either Catholiks or ProtestaÌ„ts seek to support their cause Therefore open but the booke of your owne dispassionate retyred and secret iudgments giuen vpon all the foresayd authorityes and I doubt not but you may therein distinctly read the truth of Religion Heere I speake in sincerity I hould it morally most improbable that such of you as haue been much conuersant in the study of Controuersyes can in your soules giue an absolute allowance to your owne Religion since in so doing your owne reading telleth you that you are forced to breake with all authority both Diuine and Humane Giue me leaue to vnbreast the secrets of my thoughts to you The member daÌ„gerously affected in you is your Will It is Wife Children Honours Preferments and the like snares wherewith my selfe heeretofore haue been shackled but now with thankes to God Laqueus (b) Psalm 1â—3 contritus est nos liberati sumus which withould the learnedest of you from open professioÌ„ of the Catholike fayth O madnes He is a (c) Rom. 2. Iew who is allone with a Iew. Let the Theory in this art be coincident with the practise and incorporate your speculations in your selues Know but withall do and let your will be ready to execute the Arrests of your owne learned iudgmentes You are all as being in yeares posting to your graues and a Christian mans care ought to begin and end in the circle of himselfe Tu tibi primus vltimus Can Wife can ChÃldren can Honours or any other worldly blandishments free the body from the cold graue or an vnrepenting soule from hell-fire Why then will you suffer through an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forgetfull insensible stupidity the noble substance of your soules to be thus immersed in these earthly benefits Which being giuen to you as meanes conducing to your endes you in a retrograde manner make them your sole ends Or why so long doe you thus struggle through ouer much solicitude and care touching flesh and bloud as if in the end you could command tyme and Repentance Therefore for the honour of God and good of our your own soules curbe your desires heerein and remember that Actions vnrestrained in tyme resolue to Habit Habit to Nature and Nature is hardly changed You are Christians beat then the children of Babylon I meane your affections against the stone which is Christ and let your Motte be Deus meus omnia Contemne all imaginary bug-bears of ensuing losses disgrace since he is both Rich and Honorable inough who gaineth Heauen Now then begin to espouse your Pens and Tongues to the Truth and be not ashamed to professe that faith openly which you find by your owne study and painefull disquisition to be the true fayth of Christ ponder well that Ore (d) Rom. 10. fit confessio adsalutem and loath that Ianus of dissimulation in Religion where the eye looketh one way the vnderstanding another still remembring that as long as your bodyes are in Aegypt I meane as long as you externally communicate with a false Religion so long your soules cannot participate of the benefits of Israel To conclude you are Bishops in Europe not of Asia staine not then your selues with the blemishes of those Asian Bishops so much reprehended by the beloued (e) Apoc. cap 1. 2. of our Sauiour But aboue all remember and let this still be riuetted in your thoughts the tyme will come when it will be sufficient for the best men to answere for themselues how heaâ—â—y then and in supportable will that burthen be for those who marst giue account at that most dreadfull day besides for their owne perpetrated sinnes for the losse of all those poore soules through want of true fayth damned in hell which themselues through false and subtile perswasions haue thus peruerted The inward conuulsions and secret grypings whereof my Selfe dayly feeleth But pardon me deare Brethren the bloudy Ruptures of my vlcered Soule wherein I glasse your dangers and my present languishments of body giue life vnto my speaches and emboulden me to powre wordes of oyle into the woundes of your Consciences I loue you in Christ no waters of paine or tribulation while I remaine in this poore ruinous carcasse shal be able to extinguish the fire of my Charity But still my prayers shal be that by redeeming the tyme past and true repentance which changeth the mind of him who is vnchangeable and shutteth vp his eyes who is euer vigilant you may whyle you liue heere vpon earth first expiate your errours committed and after become truely seruiceable to his diuine Maiesty that so after this our mortality is once put off we all meeting togeather in the heauenly Hierusalem to vse the wordes of one Doctour In lumine Dei lumen Deum videamus Your Lordships poore and louing Brother Ioan Londinens FINIS