the flesh of her owne child and yielding foolishly by the diuells suggestions to satisfie her desire when her husband was from home killed her childe and cut him into quarters putting one part on the spit to eate of it and hanging the other parts vpon hookes b in the kitchin at length the husband came home wondred to see what a strange piece of flesh was on the spit asked his maid what it was who replying that it was a part of his child which his wife had killd he forthwith in a great rage went vnto her threatned to kil her whereat she being both sory for her sonne and afraide of her husband falling vpon her knees intreated him for Gods sake and the honor of S. Francis that at least if she must needs die he would giue her leaue to repent her sinne and to say her prayers commending her soule into Gods hands and then to doe his pleasure which hee graunted and shee praying very earnestly to S. Francis to whom she was much deuoted at length ending her prayers desired him to goe with her into the kitchin and if he sawe not his child aliue then to execute his pleasure O horrible and vnheard miracle or rather mendacium She tooke the parts of the child aswell that on the spit which was more than halfe roasted as the rest put them together vpon the table and by the merits of S. Francis they all ioyned togehter the child reuiued came to the same state as before so she obtained againe her husbands loue and be beheld againe his dead childe S. Francis merits hereby exalted and therefore the conclusion must needs be vnhappy that man that wil not pray to S. Francis Gentle reader if you haue more faith than I you may beleeue this miracle if you be piously affected you cannot as the Franciscan saith but beleeue it and wholy offer vp all your prayers to holiest S. Francis the chiefest Saint in heauen 8 But if you cannot giue credit to the former In mag spec exemp ex chronic minor Gallico lib 2 ca. 39 Latin lib. 10. cap. 29. Bartholo de Pisis liâ—â— part 2. conformit fructu 10. I pray you consider the next which at least for morriment sake can not but win beliefe In the time that S. Francis dwelled in the citty of Engubi there was within the territory of the same city a certaine terrible wolfe of mighty bignes in body most fierce in the rage of his hunger that did not only deuoure beasts but also men and women insomuch that hee kept the citisens in such fear that when they went forth of the Cittie they went out armed as if they had gone to the warres How Saint Francis tamed a wolfe and hardly could they so scape from being sorely bitten with his sharpe teeth if they chaunced to meet him so that scarce durst any goe alone out of the Cittie gates for feare of meeting him But God determining to make manifest vnto the same Citizens the holinesse of Saint Francis when vpon a time hee was in the same Cittie mooued the Saint with a charitable compassion of their miserie and vexation to afford them helpe Whereuppon hee purposed to goe and meete the Wolfe vnto whome the Cittizens saide Take heede father Francis goe not out of the Cittie for if you doe the woolfe which bath deuoured many will also deuoure you But Saint Francis not dismayed with their wordes but hoping confidently in Christs assistance who commaundeth the spirites of all flesh went foorth of the Cittie with his companion not with buckler or helmet but armed and defended with the signe of the holie Crosse Thus the holie father beeing confidently out of the Towne and manie looking on from such places as they had climbed vp to expect the euent the terrible woolfe eftsoones with open mouth ranne to Saint Frauncis and his companion against whose furie the good Father opposed the signe of the Crosse and so through Gods power kept backe the woolfe both from himselfe and his companion stopped his course and shutte his mouth and further saide vnto him Come hither brother woolfe and in the behalfe of Christ Iesus I commaund thee neyther to hurt mee nor anie other Whereupon foorthwith inclining his head vpon the ground hee prostrated himselfe at the feete of the holie Saint as gently as a Lambe To whom thus prostrate Saint Frauncis said Brother woolfe thou doest much hurt in these partes and hast committed manie horrible and grieuous crimes destroying the good creatures of God without all pittie or mercie and thou doest not onelie destroy vnreasonable Creatures but which is a meere madnesse in thee thou doest deuoure men who are created to the similitude likenesse of God therefore thou art worthy to die a most violent death like a most notorious Theefe and Murderer for the which all doe iustly exclaime and murmure against thee and the whole Citie is thy Enemie But Brother Wolfe I will make a peace betweene you and them vpon condition thou hurt them no more and they also shall forgiuing thee all offences not hurt or prosecute thee neither shall dogs barke at thee Which the Wolfe seemed kindly to accept by the gestures of his taile eares body and inclination of his head Vnto whom S. Francis againe replied Brother Wolfe since it pleaseth thee to make this peace I promise thee I will procure that thy expences and necessarie victualls shall daily be giuen thee by the Citizens so that hereafter thou shalt neuer bee hungrie in excesse For I know that the euill thou doest proceedeth from the furie of thy hunger But brother Wolfe since I obtaine thee so great a benefit I will haue thee promise mee neuer to hurt either Man or Beast doest thou promise me this The Wolfe then made an euident signe by the inclination of his head of promising to performe that which the Saint required and imposed vpon him But brother Wolfe then said S. Francis I will haue thee vpon thy credit to assure me by giuing mee thy faith and promise A good iest that I may euidently beleeue what thou promisest So S. Francis holding out his hand for assurance of his promise the Wolfe lifted vp his right fore-foot and very softly and gently alied it in his hand so engaging his credit to him by the best signe he could then againe S. Francis said Brother Wolfe I command thee in the name of our Lord Iesus Christ now presently to go along with me into the Citie without feare of hurt to conclude this peace with thee and the Citie whose command the wolfe obeied and accompanied him very quietly into the Citie like a most mild Lamb which put the Citizens that saw it in a great wonder and the report thereof was instantly spred ouer all the Towne and all Men and Women yong and old flocked thither where S. Francis was with the Wolfe When the people were thus gathered together S. Francis made them
CHAP. IIII. Containing the second fundamentall obseruation of the supernaturall and reuealed knowledge which is necessarie to saluation AS the first worke whereby Almightie God manifested the greatnesse of his power when hee layed the foundation of the world was the light Genes 1. vers 3. which being dispersdd and confused hee afterwards placed in the globe of the Sunne by which the whole world receiueth comfort and life Euen so in the creation of man who is a liuely mirror and glasse of that greater world A supernatural knowledge necessarie he hath placed in light of vnderstanding in the firmament of his soule to direct him in the way of Gods true seruice and to bring him vnto the promised land of eternall happinesse yet not so that without dependance on him the light of our naturall vnderstanding hath sufficient knowledge thereof or can attaine thereunto of it owne naturall power without Gods especiall illumination for that as all Diuines hold to procure the saluation of our soules it is most behoofefull and necessarie that besides all naturall knowledge and Philosophicall disciplines got by the onely bare discourse of naturall reason our reasonable soules haue a supernaturall knowledge reuealed from God transcending the reach and capacitie of reason which indeed is called the Science of Saints Sap. 10. vers 10. 2 This is excellently well taught and proued by the great Schooleman of the Romane Church The proposition proued who sayth thus It is said in the second to Timothie the third chapter Euerie Scripture inspired from God Tho. Aqu. part 1. q. 1. art 1. sed contra is profitable to teach to dispute to reprehend to instruct to righteousnesse but the Scripture inspired from God belongeth not vnto Philosophicall disciplines which are inuented by the reason of man therefore it is profitable besides Philosophicall disciplines that there be another knowledge inspired from God In which wordes it is here to bee noted that this Doctor taketh the word profitable for necessarie which acception of his is repugnant to those Romanists that abuse the meaning of Saint Paule who onely will haue it serue to shew the profit of the Scriptures but not the necessitie of them and so exclude the Scriptures from being the most infallible certaine and sufficient rule of saluation therefore this Schoolemans sence and meaning here is verie remarkable by the word profitable signifying the necessitie of a reuealed knowledge 3 This he declareth much more plainely in the bodie of the same question answering the maine proposition An absolute necessitie of reuealed knowledge and saying That it was necessarie for mans saluation that there should be a certaine knowledge according to Gods reuelation besides Philosophicall disciplines which are found out by reason of man first because man is ordained by God as to a certaine end which surpasseth the comprehension of reason according to that of Esay the 64. The eye hath not seene O God Esay 64. without thee the things which thou hast prepared for those that loue thee and it is behoofefull that men haue foreknowledge of this end who must order their intentions and actions to an end Hence it was necessarie for mans saluation that certaine things which exceede humane reason should be made knowne vnto him by Gods reuelation Behold here most cleerely an absolute necessitie of a supernaturall reuealed knowledge for the vnderstanding of such things as surmount the capacitie of our naturall vnderstanding 4 His words following doe also import a conuenient necessitie also of such knowledge euen for those things belonging to saluation which wee know by naturall reason A conuenient necessitie of reuealed knowledge His words are these For those things also belonging to God which may be searched into by humane reason it was necessarie man should be instructed by Gods reuelation because the truth of God searched into by reason can be deriued vnto man but by a few and of a long time and with the admixtion of many errors vpon the knowledge notwithstanding of which truth the whole saluation of man dependeth which is in God Therefore that saluation might come vnto men the more conueniently and the more certainely it was necessarie that they should be instructed of diuine things by diuine reuelation it was necessarie therefore that besides Philosophicall disciplines which are found out by reason a sacred knowledge should be had by reuelation Whence it appeareth that a reuealed knowledge is required for a twofold necessitie the one absolute the other ad bene esse for the greater conueniencie and for the better auoidance of error and all to attaine happily the end for which we are created 5 Whereby wee may gather the great excellencie and dignitie of this knowledge aboue all others The excellencie of this knowledge the same Doctor in the next question saying That Augustine sayth in the foureteenth of the Trinitie Tho. Aqu. art 2. sed contra Li. 14. ca. 1. in med to 3. Vnto this Science is that alone attributed wherewith the most holesome faith is engendred nourished defended and strengthened But this belongeth vnto no Science but to the sacred knowlege therefore this holy doctrine is a science Ibid. in corpor And further he sheweth the author of it saying That as the Musitian beleeueth the principles deliuered him by the Arithmetician so the student of sacred doctrine beleeueth the principles delinered vnto him from God Hence the same Doctor saythi in the question following That the holy Scripture speaketh thereof as of one Science for it is said in the tenth of Wisedome he gaue him the knowledge of Saints whereby it is euidently cleere that all the sacred and reuealed doctrine and all the knowledge of faith must come from God Genes 28. vers 12. and be reuealed vnto vs mortall wights liuing in this worldly Pilgrimage for our true comforts and not to bee obtained by our selues euen as to Iacob in his fleepe the mysticall ladder reaching from heauen to earth with God leaning vpon the toppe and the Angels ascending and descending was from God reuealed vnto him when his waking eies could not behold it of whom those words of Wisedome He gaue him the wisedome of Saints Bonauent comment in Sap. cap. 10. are litterally spoken as the Franciscans seraphicall Doctor commenteth vpon that place and therefore may well be called the science and learning of Saints and not of men 6 From the due obseruation of which doctrine I considered the great vanitie and vnhappinesse of those Collections vpon the precedent doctrine that puffed vp with the pride of humane sciences neglect the studie of this principall science of God and his Saints vnto which all the rest are but as handmaids to beare vp her traine Humane sciences vaine Hence I resolued with the assistance of Gods grace to employ all the labours of my studies chiefely in attaining to the perfect knowledge of this science Secondly Knowledge necessarie in Priests I
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
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
for proofe of the Romish auricular confession out of S. Paul to the Corinthians he hath giuen vnto vs the ministerie of reconciliation and he hath put in vs the word of reconciliation for Christ therefore we are Legates O God O heauen Verse 19 O Angells O all yee men liuing vpon the earth come and iudge whether the learned Cardinall doe rightly applie this place of Saint Paul or not I will not iudge my selfe I will only oppose what lieth in Saint Paul going before and following these passages cited by him Can this place bee meant of absolution after a particular enumeration of sins to man if you consider what Saint Paul saieth before Beholde Vers 17. 18 all things are made new but all of God who hath reconciled vs vnto himselfe by Christ where it appeareth the chiefe meanes of reconciliation is by Christ as it is said in the nineteenth verse Verse 19 Not imputing vnto them theyr sinnes and the ministeriall meanes of reconciliation by the Cleargie doth it not appeare to bee by preaching the word and exhortation and not by any power to absolue after auricular confession for the Apostle after he had said Hee hath giuen vs the ministery of reconciliation and hath put in vs the word of reconciliation Doth hee not shew the meanes of this ministeriall reconciliation to bee by preaching and exhorting God working it so and no otherwise by them when hee saieth For Christ therefore wee are Legates God as it were exhorting by vs. Who foorthwith performeth this ministeriall office and duetie of reconciliation saying For Christ wee beseech you bee reconciled to God Verse 20 Now heere if wee may beleeue the Apustle Saint Paul iudge whether Christ be not the chiefe cause by not imputing to sinners their sinnes and surther whether the Priest be heere expressed to be the ministeriall cause otherwise than by way of exhortation concluding Him that knew no sinne for vs hee made sinne that is Verse 21 as the Rhemists note Vpon this place a Sacrifice for sinne That wee might bee made the iustice of GOD in him Iudge yee now therefore out of all these places whether the Cardinalles allegation of Saint Paul make anie thing for auricular confession or not as it is a part of the Romish Sacrament of Penance 8 A third place of Scripture alleadged for auricular confession by Cardinall Bellarmine is taken out of Saint Iames chap. 5. where it is said Confesse therefore your sinnes one to another and pray one to an other that yee may bee saued Which place doth neither make for Auricular Confession nor for absolution by the Priest for immediately before Saint Iames imputes the remission of sinnes to prayer in Faith saying The prayer of Faith shall saue the sicke and our Lord shall lift him vp and if he bee in sinnes they shall bee remitted him Againe the wordes seeme not to import that Auricular Confession the Church of Rome vseth for they are spoken as well of the Priest who is to praie as of the sicke for a mutuall and reciprocall prayer each one for the other now the Priest is not by Auricular Confessio to confesse to Lay people that hee may bee prayed for for according to the Papists that Confession is for absolution onely but this Confession Saint Iames speaketh of is meant of such a Confession as ioyned with prayer a man may bee saued by it and that which in the Romish sacramentall Confession saueth a man is the absolution of the Priest who as a Iudge giueth a iudiciall sentence of pardon which is the forme of the Sacrament of Penance and not as a suppliant prayeth for his neighbour which is onely intimated by Saint Iames neither is it apparent that Saint Iames meaneth more by this text than mutuall Confession of them who haue trespassed one the other and therefore may bee thought right well that he meaneth in these words no more than Christ did concerning reconciling our selues with our brother offended that so the offerings of our prayers to God may bee acceptable one for an other when hee said Matth. 4.25 Goe first to bee reconciled to thy brother and then comming thou shalt offer thy gift 9 A fourth place which I discouer most miserably and fondly wrested by Cardinall Bellarmine A text mise rably wrested 1. Iohn 1. verse 9 is out of the first Epistle of Saint Iohn where hee saieth If wee confesse our sinnes hee is faith full and iust for to forgiue vs our sinnes and to cleanse vs from all iniquitie whereupon he saith Vbi supra Hence is Sacrament all Confession probably gathered but it may more truly be said Hence is Confession of our sinnes to God most clearely to be gath ered and the other most probably confuted For first the wordes Hee is faythfull to forgiue our sinnes is spoken of GOD and not of anie Priest as may appeere by the wordes following if wee coâ—nfesse not to GOD If wee shall say that wee haue not sinned Verse 10 wee make him a lyar and his word is not in vs By which it is cleare that Saint Iohn also speaketh heere onely of Confession in generall to GOD as also may appeere by the wordes before If wee shall say that wee haue no sinne wee seduce our selues and the truth is not in vs. Secondly that by this confession is meant that which wee ought to make to GOD is euident by the Rhemists who for the better vnderstanding of this place doe referre vs in the inner margent to the third booke of Kings chap. 8. verse 47. and to the second of Paralipomenon chap. 6. verse 36. both which places make against Auricular Confession the first mentioning prayer to God and acknowledgement of sinnes onely in generall Peccauimus iniquè egimus ininstè gessimus Wee haue sinned wee haue done naughtily we haue behaued our selues wickedly The second place also expressing as much almost in the very same wordes Whereby it appeareth how much the Cardinall abuseth this Scripture and wresteth this Text against all right sense and meaning which cannot possibly be applied for the iustifying of his Auricular Confession Now therefore finding by due search and examination that none of the places of Scripture cited by Cardinall Bellarmine the chiefe Pillar in this our age of the Romaine faith doe prooue eyther Auricular Confession to bee necessarie to saluation or to be truely anie materiall part of Penaunce as a Sacrament instituted by Christ Iesus it followeth as a most certayne truth that the Church of Rome hath most grossely erred in defining the number of Sacraments to bee seauen cursing all those which shall holde and maintaine the contrarie Which curse and threatning of the Church of Rome no man hath cause to scare that esteemes of S. Pauls curse vpon those that shal teach other doctrine than wha the taught or that findteh himselfe lesse surprized with the feare of mens threatnings than with the feare of God who can cast our
vncleannesse I haue read also that Gregorie Nazianzen Gregor Nazian Bishop for the funerall of his father who was a Bishop and of his Gorgonia that he made most learned sermons in which it is manifest to be seene with what holinesse the Bishops and Ministers of the Churches liued in the state of wedlocke I find further that Saint Iohn Chrysostome vpon those words of Esay I saw the Lord sitting Chrysost hom 4. speaketh most honorablie of the marriage of the Apostles and Apostolicall men Who also saith in another of Saint Philogonius that he was an aduocate In orat de S. Philogonio but afterward was made a Bishop and in time of his being Bishop had a lawfull wise and a daughter I obserue also that Saint Hierome seemeth to insinuate In 6. cap. Pauli ad Ephesios that till his time Bishops and Priests were married according to the Apostles meaning Let Bishops and Priests reade this saith he who bring vp their children in ecular learning and make them to reade Comedies and to sing the lasciuious writings of Iesters being bred vp perhaps with Ecclesiasticall reuenues And alittle after Heli the Priest himselfe was holy yet because he instructed not his children in all discipline and correction he fell downest it to the ground and so died Distinct 37. Canone legunt Which words are to be seene in the Canon law I find also Saint Ambrose to say that the integrity of the bodie is to be wished for by vs which of counsell I perswade Quaest 32. ca. 1. integritas and not out of power do command For virginitie alone is that which may be perswaded and may not be commanded it is a matter rather of wish then of precept Which words do not a little tâ—xe them that enact lawes to make men liue single liues neither are Saint Chrysostomes words vnlike vnto those of Saint Ambrose Hom. 10. in epist ad Iimoth who treating of the marriage of Priests speaketh most plainly saying It is lawfull for him that will honestly to embrace marriage for as riches doe difficultly lead into the kingdome of heauen yet many rich men haue often entered thither euen so marriages though they haue many difficulties in them yet they may be so vsed as not to be any impediment to perfection of life Who in another place speaketh more plainly vpon those words of Saint Paul Whosoeuer without fault is a man of one wife Chrysost hom 2. in epist ad Tit. saith thus The Apostle intendeth to stop her mouthes of Heretikes that condemne marriage shewing that thing to want fault yea to be soprecious that therewith also any bodie may be promoted vnto the holy seat of a Bishop I find further that Primasius a disciple of Saint Augustine as some hold where the Aostle prescribeth what kind of children Bishops children ought to be doth not obscurely handle this matter Primas super verba Apostoli when he saith He that hath not knowne how to instruct a few children how shall he gouerne so many children of God that is all the people Neither are Histories of antiquitie wanting to proue the marriages of Priests Eusebius hath left recorded that Polycrates Bishop of the Ephesians maketh mention of seuen of his predecessors Euseb eccles Hist lib. 5. c. 24. of whom he was borne who in order were Bishops and himselfe to haue been the eight Whose words also Saint Hierome reporteth who liued in the timne of Seuerus In lib. de scripto eccles Hist eccles lib. 6. cap. 42. The same Author likewise hath left recorded that Cheremon Bishop of Nilus a towne of Egyyt with his aged wife was banished for Christ which Author maketh mention also of diuers other married Bishops I haue found that Spiridion Bishop of Tremithunth a husband-man also in the Bishopricke of the Cyprians Hisotr Tripartit lib. 〈◊〉 cap. cap. 10. and a shepheard of sheepe had wife and children neither for that was he the lesse famous for Diuine matters I haue read also that Eupsychius of Caesaria in Capadocea Priest Histor tripartii lib. 5. cap. 14. when hee was but newly married at that time to haue ended his life with a glorious martyrdome Many others might be alleaged and this was the custome of the ancient Church in the East many out of their owne free will euen Bishops abstained Tripartit hist lib. 9. cap. 38. and many of them also in time of their Bishoprickes by their lawfull wiues had children Neither was it the custome in the East but also in the West Church Hilarie Bishop of Pictauia is well knowne and is reported by many to haue been married The words of Damasus are plaine who saith Exquadam Epist ad diuum Hieron Osâ—us Pope was the sonne of Steuen a Subdeacon Boniface Pope was the sonne of Iucundus Priest de titulo fasciolae Agapetus Pope the sonne of Gordian Priest Theodorus Pope the sonne of Theodorus Bishop of the citie of Hierusalem Siluerius Pope sonne of Hormista Bishop of Rome Deusdedit Pope son of Iucundus Priest Felix the third a Romane sonne of Felix Priest who was his father Gelasius an Africane was borne of his father Valerius Bishop and many other are found who haue gouerned the Apostolicall sea that were borne of Priests Thus much saith Damasus Pope who was Bishop of the Church of Rome about the yeare of our Lord 380. and a little after Gratianus ad canonem Cenomanensem addeth that they were borne in lawfull marriages which then were euery where free for Priests I omit to speake of Nicholas the first who would not trouble the Bulgarian Priests for marriage but suffered them quietly to liue in that estate Rescriptum eius ad Bulgaros dist 28. canone consulendum who liued about the yeare of our Lord 866. And so I ouer-passe many other Popes after his time who were sonnes to Bishops and Priests as might easily be proued out of Platina who writeth their liues By all which proofes both out of holy Fathers and ancient Historiographers I find the state of marriages iustifiable before God and man 7 Now when the law came in that debarred them of this priuiledge and honorable estate it is easily to be discouered The Prohibition of Priests marriages when it came into the Church of Rome to haue bin in the time of Siricius the Bishop of Rome 380. yeares after Christ before which time it was beleeued and practised that Priests might haue wiues as freely as other men and Siricius was the first that forbad it I find first that before his time Priests exercised their functions being married men Aduers haeres verb. Sacerdot haeres 4. asis acknowledged by Alphonsus who writeth that in the Primitiue Church it was obserued that he which was maried might be promoted to Priest-hood though it were not required of him that he should first be married he addeth that this eustome preuailed till the times of the Nycene Councell
Instit christ ca. 16. § 7 vers 9. non modicum not of small importance whether the Pope can dispence in the first degree of the first kinde of Affinity that two brethren may successiuely haue the same wife or two sisters the same husband It seemeth that hee can not because the Pope cannot dispence in the Law of Nature But the first aforesaide degree of Affinitie is prohibited by the Law of Nature Thou shalt not reueale the turpitude of thy Brothers wife because it is thy turpitude for that as Rabbi Moyses saith the Lawe giuen in that place excludeth onely those persons from marriage who are to conuerse and dwell together amongst whom the one is to keep the others pudicicitie and so only he excepteth them which by the law of nature are excepted from matrimony since the text brings a naturall reason saying Because it is the turpitude of thy brother And the refore herein the Lawe is not figurall but morall and no dispensation can be made of morall precepts And of this opinion S. Thomas seemed to bee for hee saieth In. 4 dist 39. q. 1 art 3. ad tertium that that Law doth yet continue because if Infidells and he speaketh not of Iewes but absolutely of all Infidells before they are conuerted haue contracted matrimony against that law after faith receiued they cannot continue in such matrimony Therefore this Law is morall and not iudicial And although from the beginning of mankind when the Author of nature dispenced for the fewnesse of men to contract marriages in the same degree yet not after multiplication because the dispensation and inclination of contracting ceased not only in consanguinitie but also in Affinitie And although God haue dispensed with the Iewes yea also cammanded a brother to take his brothers wife to raise his brothers seede that his brother might haue children that his name might not bee blotted out of Israel But if the brother had children it was forbidden Deuteronom 25 Leuiticus 20. for it is said Hee that shall marry the wife of his brother shall do an vnlawfull thing Since therefore that of raysing the brothers seed was a iudiciall Lawe and all the iudiciall Lawes were finished in the death of Christ and God dispenceth not in them it followeth that neyther the Pope can dispence with it because it is morall and naturall neyther is it alike in a Vowe and an Oath with the aforesaid degree of Affinitie or Consanguinitie because although Christ gaue power ouer all contracts and consents of men to annull them or change them Vt habetur in cap. quemad de iureiurando Because in all such the condition is to bee vnderstoode if it please the Superiour yet hee gaue them not power to chaunge Nature which should bee done if hee should dispence in the first degree of Affinitie and in others recited in Leuiticus and if sometimes it may bee found that dispensation hath beene giuen to some hoc fuit de facto sed non de iure This was a matter of fact not of right Hitherto Viguerius By which discourse it is cleare that hee holdeth the precept of one brother not to marry his brothers wife nor contrariwise to be a moral precept which admits no dispensation and therefore if the Pope dispence in it he doth more than belongeth to his ecclesiasticall power and authority whereby we see now that which I said in the beginning of this chapter to be specified viz. that the Church of Rome attributing too much by an ouer-deeming conceit of her owne power vnto marriage one way allowing it where it is vnlawfull and derogating from marriage an other way by restrayning it where it is by God allowed she is miserably deluded by the Diuell 9 Now therefore curteous Reader this being so My conclusion vpon the premisses haue I not had reason to flie from her daunger obseruing the reformed Churches to haue discouered this perillous deceit of the Diuells Had I not reason to vnite my selfe to them especially this of England from the which my Parents before mee were most vnfortunately seduced to the iust punishment of my name and family euer since not thinking it fit to rest vpon the example of Eutiches the heretike saying That as he had learned of his Fathers and beleeued in the faith wherein hee was borne euen so hee desired to die but rather to giue eare unto the Councell of God Concil Calced art 2. declared by the mouth of his Prophets properly agreeing to my selfe Walke not yee in the ordinances of your Fathers neyther obserue their wayes nor defile your selues with their Idolles Ezec. 20.18 19. I am the Lord your God walke in my Statutes and keepe my iudgements and doe them CHAP. XIX Containeth the Conclusion to the Reader with a recapitulation of all the precedent obseruations for the Readers profit WHen I turne backe my memorie courteous Reader vpon all the precedent obseruations contained in this hooke An acknowledgement of Gods mercie and loue in drawing me to his truth Osee 11. verse 4. by the which I see my selfe to haue bin drawne as it were with so manie Ropes of Gods bountifull loue and singular mercie from the manifolde errours nouelties and the most sinnefull Idolatries of the Church of Rome vnto the true Faith and Religion of Christ Iesus Mee thinketh I doe feele my selfe possessed with a burning loue of Gods goodnesse enforced to rancke my selfe as one of the number of those whome God by the mouth of his holy Prophet Osee promised to drawe vnto him saying Traham eos in funiculis Adam in vinculis Charitatis I will draw them in the ropes of Adam in the chaines of Charitie Could God drawe mee by stronger chaines of Charitie than such are as hee hath drawne mee by from darkenesse to light from ignoraunce to the knowledge of his trueth when with a true feeling I doe reflect vppon my former obseruations I beholde mee thinketh our Sauiour Christ Iesus shooting foorth the bright beames of his wisedome vpon my endarkened Soule by the which hee hath as it were drawne me and guided my wayes vnto him as comfortably as he did the Sages of the East to adore and worship him in his Cribbe at Bethlem which doeth exceedingly replenish my heart with true ioy and comfort in Christ Iesu our Lord and Sauiour In the serious speculation of which great fauour from heauen I am compelled to call to remembraunce that straunge thing which Saint Augustine in his Booke De Ciuitate Dei and ninth chapter vt refert Cornel. Muss auerreth himselfe to haue seene seeming to the hearer to bee a great prodigie and a most wonderfull myracle of Nature who reporteth that hee sawe a Loadstone of so great power and efficacie that it drew manie Rings vnto it which were one of them behinde the other placed farre off asunder first one then that drew the other the third the fourth and so consequently all the rest vntill that at length
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
beene of such an auaricious disposition as is too frequent amongst many I could haue prouided sufficient meanes to haue supplied my present wants in the case I now stand in whereof I may truly say Amici mei proximi mei aduersum me approprinquanerunt steterunt My louers and friends haue approached against mee and haue stood aloofe from mee Therefore since my carriage amongst you euen in the errors of that Church was such as might beseeme the dutie of a good Shepheard let this moue you to thinke that God hath blessed my sinceritie so much as to accept it in his sight for the greater benefit of my conuersion vnlesse you see a change and alteration in my life and conuersation as I thanke God I feele none my selfe but rather an abettrement by the religion I am come vnto esteeme it the worke of God and make your benefit of it for your owne soules good through Gods mercie who draweth vnto him as much by example as by any other meanes Therefore I beseech you consider well these my obseruations and turne to the true Catholike faith whereof you are ignorant but in name and pretended claime 5. And you beloued Christians of England who are right professors of the Gospell and by it of the true auncient To all true Catholikes of England Catholike and Apostolike Faith not onely in style but also in truth let me be so bold with you as to exhort and encourage you in your profession to shew your selues thankefull vnto Almightie God you haue the Word of God frequently and with great care ministred amongst you you haue also the Sacraments instituted by Christ himselfe according to his institution applied vnto you for the comfort of your soules you are freed by Gods grace from the treditions and inuentions of men you haue the diuine Seruice towards God in your owne Tongues to your comforts and not in vnknowne Languages you are deliuered by Gods grace from the flauish bondage of the Popes gouernment and are blessed vnder the sweete and milde regiment of a gracious Prince who purchaseth by his sweete mercifull disposition your loues and procureth vnto you peace and happinesse free from ciuile warres and mutuall contentions Forget not therefore these sauours and benefits which by the bountifull hand of God are poured downe most abundantly vpon you which others want out of Gods especiall fauour and mercie Be not I say vngratefull for such inestimable blessings least ingratitude to God should suddainely depriue you of them and bestow them vpon others that will shew themselues more thankfull for them For ingratitude is the onely bane of Christians which soone bereaueth men of all Gods fauors and therefore rightly Bernard calleth it Bernard super Cantic Ventus vrens fontem siccans pietatis rorem misericordiae fluenta gratiae A parching winde drying vp the fountaine of pietie the deaw of mercie the streames of grace Take heede that your vnthankfulnesse for Gods benefites draw not that exprobation against you that Moyses iustly vttered against the vnthankfull Iewes checking them for their foolishnesse saying O wicked and peruerse generation O foolish and vnwise people Deut. 32. v. 6. doest thou render these things vnto the Lord Is not he thy Father who hath possessed made and created thee As though he should say Are these the thanks thou yeeldest for so many benefites affoorded thee Thou rendrest euill for good which is the highest degree and greatest kinde of malice It is a point of equitie to render good for good it is a part of perfection to render good for euill but to render euill for good is a part of the greatest peruersenesse and ingratitude that can be Take ye heed therefore of this vnthankfulnesse least yee incurre the iust imputation and punishment of a wicked and peruerse generation To the end therefore both you and my selfe may enioy still these blessings of Almightie God and by our thankefulnesse in this world arriue vnto greater blessings in the next out of a true desire hereof I will conclude with Saint Paule a true Conuertite through Gods singular mercie Bonum autem facientes non deficiamus tempore enim suo metemus Galat. 6. vers 9. non deficientes And let vs not be wearie in well doing for in due season we shall reape if we faint not These wordes of Saint Paule are fit for vs who exhorteth the Galathians to the workes of holinesse the true effects of a iustifying faith Wherein the Apostle performeth the part of a prudent and wise Husbandman who to keepe his workemen and labourers from slouth and to encourage them to goe stoutly forward in their paines without fainting putteth them in minde of the fruitfull haruest that will follow that strengthened with the ioyfull hope of gaine they may willingly continue in the toyle of their worke For so Saint Paule knowing all Christians to be labourers and workemen in the field of Gods Church and that it is as proper for them all to doe the workes of vertue and sanctitie as it is for the birdes to flye to the end they may not be tyred out with the heate and burden of the day nor be wearied with the toyle of tribulations and sufferings of any temptations and so giue ouer good workes but perseuere to the end and period of their liues he propoundeth vnto them the great fruit that shall bee reaped at Haruest after all their vertuous deedes and all sufferings in any persecutions when for their teares they shall reape ioy when for earthly wants they shall enioy store of heauenly treasures when for all the valiant combats against the world the flesh and the diuell in the constant confession of their faith before God and man Heauen shall be their reward and glorie their crowne O happie end which shall end with endlesse eternitie Therefore euen so to you all and to my selfe with earnest desires of Gods blessing for my conclusion I will instate once againe Saint Paul saying Let vs not be wearied in well doing for in due season wee shall reape if wee faint not By the expectation of which glorious reward let vs be encouraged against all either corporall or spirituall oppositions to stand faithfully in defence of the Gospell of Christ to the confusion and stopping the mouthes of all that shall contradict vs Which God graunt wee may doe with true religious hearts to the glorie of his most holy Name with loyall affections for the safetie of our dread Soueraigne and with mutuall charitie for the euerlasting combination of our hearts in Christ Iesus Amen FINIS Errata FOl. 6. line 6. reade the whole Parenthesis thus not considering the great store and plentie of hereticall nouelties foretold by our Sauiour himselfe in the Scripture vnder the parable of Cockle and Tares ouer-sowed by the enemie man after the sowing of good seede when men were asleepe fol. 53. line 1. reade vpon this rule f. 68. l. 27. r. iustifieth although not without good workes line 28. works cannot iustifie f. 153. l. 20. r. was carried into c. f. 159. l. 9. r. that Antichristian f. 163. l. 1. r. words of consecration f. 187. in marg r. Tractat. de Indulgen c. 1. f. 217. l. 20. r. and the bed vndefiled f. 138. l. 17. r. it is easie and facile f. 238. l. 21. r. that you are f. 234. l. 19. r. the Church l. 25. r. by the mightie strength and power of all these l. 27. r. estraied soule f. 230. l. 34. r. of the Diuell l. 35. r. to this of England f. 227. l. 24. r. he shall not be c. f. 19. l. 12. r. and chiefely the neerer f. 40. l. 19. r. whereunto we must take heed f. 97. l. 14. r. that is a Papist f. 101. l. 22. r. of no conscience in matters of importance l. 28. r. And ye haue left the f. 103. l. 9. in marg r. agree well together f. 104. l. 4. r. moneths prisoner f. 109. l. 8. r. perinde ac si Deus foret f. 110. l. 25. r. to be enclosed vp againe so f. 111. l. 1. r. in Spaine depended l. 18. r. glorie of men f. 112. l. 34. r. varietie of vertues f. 113. l. 8. r. they are like f. 117. l. 35. r. Canus f. 118. l. 5. r. forged f. 120. l. 11. r. pretie things f. 128. l. 6. r. confederats to entertaine the stage while the liues and f. 124. l. 31. r. we may doe the better f. 133. l. 15. r. Chap. 12. f. 230. l. 25. r. to be verified f. 234. l. 25. r. by the mightie strength and power of all these chaines