DOCTRINALL AND MORALL OBSERVATIONS CONCERNING RELIGION WHEREIN THE AVTHOR DECLARETH THE Reasons of his late vn-enforced departure from the Church of ROME and of his incorporation to the present Church of ENGLAND teaching maintaining and defending the true Christian Catholike and Apostolike Faith professed by the ancient Primitiue Church most conspicuous in the outward vertues and constant sufferings of many holy Bishops and other good Christians glorious in the crowne of Martyrdome By IOHN COPLEY Seminarie Priest LVKE 22.23 When thou art conuerted strengthen thy brethren IAMES 5.20 He which maketh a sinner to be conuerted from the error of his way shall saue his soule from death and couereth a multitude of sinnes LONDON Imprinted by W. S. for Richard Moore and are to be sold at his Shop in Fleet-street in Saint Dunstans Church-yard 1612. TO ALL SEMINARIE PRIESTS MONKES FRIERS IESVITES AND ALL LAY-PROFESSORS of the present Romane falsely pretended Catholike faith grace and true conuersion in Christ IESVS VVHereas now some monthes are ouer-passed since my conformitie to the Church of England wherof I haue hitherto beene silent withdrawing myselfe to further the contemplation of those inducements which lead mee hereunto my zeale of truth and knowledge of your great spiritual miseries who liue wrapped in a cloud of ignorance depriued of the most comfortable beames of true Christian faith working by the heate of charitie in mens soules enforceth me to dedicate these my doctrinall and morall obseruations vnto your selues as standing in most need of them My intention in dedicating them to you is no other then true compassion of your soules dangerous estate not seeing nor knowing your owne erroneous doctrines taught in the present Romane Church of which I dare say many of you are sincere zealous professors with onely regard to your soules health and the kingdome of heauen esteeming that aboue all things to bee the cheifest to bee sought for in this world is in truth it is and therefore your case the more worthie of Christian commiseration and true Apostolicall endeauours for your deliuerie out of your so perillous and lamentable a condition which according to the small portion of that talent that Almightie God hath vouchsafed to bestow vpon mee I haue endeuoured to shew vnto you by this Treatise desiring you curteously and charitably to accept in good part with no lesse humility and care of your owne soules good then I do present it vnto you with a sincere desire thereof in the most tender bowels of Christ Iesus Vouchsafe to reade it with deliberate iudgement examine well the spirit wherewith it is written weigh the substance and contents rather then the manner or circumstances of my writing the stile is but plaine and familiar you shall find no affectation of eloquence in it because my labours and paines taken herein haue been rather for the profit of your soules then for the recreation of your wits I know well that neither the planting of Saint Paul nor the watring of Apollo can redound to your profit vnlesse God giue encrease and prosper the successe and therefore leauing the encrease to God and desiring you most attentiuely to reade these my obseruations deliberately to ponder them and effectually to follow them I most kindly take my leaue of you with Saint Pauls charitable words Pax Dei quae exuperat omnem sensum custodiat corda vestra intelligentias vestras in Christo Iesu Philip. 4.7 The peace of God which passeth all vnderstanding keepe your hearts and intelligences in Christ Iesus Resting this 13. day of Iune Anno Domini 1612. A most zealous friend and louer of your soules IOHN COPLEY ¶ Aduertisements to the Reader ALbeit to my singular comfort Christian Reader I might in the Sunne-shine of mine owne happinesse haue enioyed to my selfe the great benefite of Gods fauour shewed mee in my conuersion from Romish nouelties to the ancient Catholike Faith taught in this Kingdome yet for that I had diuers reasons inuiting mee to the participation thereof vnto other mens knowledge that what was priuate to my selfe might be also a publique good vnto others I haue thought it expedient with the promulgation of it for thy better information concerning my selfe to propound vnto thee some particular Aduertisements whereby thou mayest the better know mee and my meaning who am otherwise perhappes vnknowne vnto thee and accordingly with moderation of iudgement void of impatient humour or partialitie censure my proceedings in the matters handled in this Treatise 2 First therefore I would haue thee take notice that some few more zealous and earnest than charitable or wise followers of the Church of Rome sticke not to obiect vnto mee That they cannot be perswaded that I am truly in iudgement vnderstanding a sincere Professor of the faith of England otherwise than for some priuate respect eyther of liberty or other contentment or preferment whereby you may well inferre that they haue no great opinion of any ignorance in me of their Doctrine nor of actual miscarriage in maners that should make me forsake their communion since they thinke I haue too much knowledge to be in heart of any other and yet can charge mee of no misdemeanour for mine owne part I must needes tell you that herein they are either very ignorant in their vnderstandings or malitiously affected in their willes ignorant of the true knowledge of Gods fauour in conuerting sinners and malitious to the Church of England whereunto I haue incorporated my selfe and therefore to disgrace it they are willing without either true vnderstanding or vertue to cast any sinister imputation they can vpon my person which I doubt not but by Gods assistance and the endeuors of patience and diligence I shall turne to their owne shame and to the further manifestation of the wicked doctrines and impieties of their Romish Church without any indignitie or disgrace to the Church to which I am now incorporated 3 Secondly I would further haue thee know that some few Priests of their Church hauing growne debauched in their liues and conuersations and after their forsaking communion with the Church of Rome for a cloake of liberty to their lewd inclinations haue proued most treacherous to those vnto whom before they professed friendship remaining in their owne consciences perswaded they did not well in discouering Priests and causing them to be apprehended and ransacking the houses of Recusants more for their own profits than for any desire of seruice to the state or zeale to the Church of England giuing ouer all exercise both of vertue or learning fit for Cleargy men Hereupon diuers of the Romaine Church haue made their aduantage for the iustification of their owne Religion and reproofe of theyr aduersaries faith insomuch that I heard a Iesuit of good reputation say that a great noble man of this realme being in conference with others of his rancke should say that he much wondred why such men as were vertuous in their cariages so long as they were
of Rome Fol. 171. Chap. 15. Containeth an obseruation of the Pardons and Indulgences which the Pope annexeth to Crosses Graines and Meddalls Fol. 180. Chap. 16. Containeth an obseruation about the number of seuen Sacraments admitted by the Church of Rome Fol. 189. Chap. 17. Containeth an obseruation about the doctrine of the Virgine Maries conception in originall sinne Fol. 206. Chap. 18. Containeth an obseruation of the honorable state of Marriage prohibited by the Church of Rome to Priests who by Gods law may lawfully liue in it and allowed to those who by Gods law can not liue together without Incest Fol. 214. Chap. 19. Containeth the Conclusion to the Reader with a recapitulation of all the precedent obseruations for the Readers profit Fol. 213. DOCTRINALL and Morall Obseruations concerning Religion CHAP. I. Containing the first obseruation shewing the reasons and occasions of this Treatise AMONGST all the things which draw men into admiration Great is the benefit of true conuersion because it manifesteth the power of God and which doe see me to happen contrarie vnto common course and order worthily may the conuersion of soules from the waies of sinne and iniquitie chalenge the first place and is to be esteemed as the greatest for this is the most excellent worke the Heauens doth affoord vs and the most wonderfull that the infinite power of God infinitely powerfull can performe This the prime Doctor of the Romane Church most clearely intimateth Tho. Aquin. 12. q. 113. saying Maximum opus Dei est iustificatio impij The iustification of a sinner is the greatest worke of God according to that of the Kingly Prophet Miserationes eius super omnia opera eius Psal 144. vers 9. his mercies are aboue all his workes yea and the Church of Rome to keepe fresh the memorie of this document prayeth to God yearely in these words Deus qui omnipetentiam tuam parcendo miserando maxime manifestas In Dom. 20. post Pent. O God that by pardon and mercie chiefely manifestest thy Almightie power Which veritie also S. Augustine confirmeth saying vpon those words of S. Iohn Greater workes than these shall he doe Ioh. 14. v. 12. August tract 72. in Ioh. post Med. tom 9. Maius opus est vt ex impio iustus fiat quam creare coelum terram it is a greater worke for a sinner to be made righteous than to create heauen and earth This though it seeme a paradox is most true for certainely albeit the creation of the world was a maruellous worke yet the iustification and conuersion of a sinner is much fuller of admiration God framed and moulded the world almost in a moment of time and brought foorth all creatures in a short time as it were into the field but to abolish the turpitude and foulenesse of onely one originall sinne he vsed the delay of fiue thousand yeares and to bring this worke to perfection his onely sonne Christ Iesus endured three and thirtie yeares exile from his heauenly Kingdome For the worke of creation God did but speake Psal 148. vers 5. Dixit facta sunt but for this other worke Christ was to suffer and die Oportebat Christum pati Luk. 24. vers 16. ita intrare in gloriam suam it was behoofefull for Christ to die and so to enter into his glorie therefore Saint Augustines sentence of true conuerts is to be noted Augustin in Sermon saying Conuersio ad bonum non homini sed Deo adscribenda the conuersion of a sinner vnto good is not to be ascribed vnto man but vnto God who of himselfe can doe all things by his power 2 Now verily as iustification and remission of sinnes is the greatest worke of God Great also because it manifesteth the glorie and wisdome of God manifesting his infinite power and mercie so neither is there any worke of his more forcible to set out his glorie and wisedome vnto the world than the same It is a glorie vnto the artificer to delineate most perfect colours of Emblemes vpon base yron and hard steele The skill also of the Physitian is praise-worthie when hee freeth one from danger that is poysoned and swolne by the biting of a Viper with a present Antidote so the glorie of God and his goodnesse chiefely shineth in the conuersion of sinners So it shined in Saint Paule the Apostle when hee being infected with the poyson of infidelitie and swolne therewith Spirans minarum caedis Actor 9. vers 1. breathing forth threatnings and slaughter against the Disciples of the Lord Christ appearing verie oportunely vnto him cured him and strengthened him in faith Hereby appeareth the frailtie of humane nature and the power of Gods grace which redoundeth much vnto the glorie of his Saints whilest calling vnto their remembrance their passed dangers they behold their happie securitie of present glorie euen as the Mariner after the danger of shipwracke reioyceth as a sicke person reioyceth after therecouerie of a perillous disease and as conquering souldiors triumph and glorie the more in their victories by how much their hazards and encounters were strong This Saint Augustine teacheth most elegantly saying Nimis exultant Sancti dum praeteriti periculi memores dicunt 4 Confess cap 3. dextra Domini fecit virtutem dextra Domini exaltauit me the Saints doe verie much reioyce when mindfull of passed danger they say the right hand of the Lord hath done his power the right hand of the Lord hath exalted me So did Saint Paule reioyce when of a persecutor he was made a vessell of election So also Saint Mathew when of a Customer he was made an Euangelist So Saint Marie Magdalene when from being a vessell of contumelie and disgrace shee was translated into a vessell of glorie So Saint Peter when after the denying of his Master he was made a constant pillar of truth by his personall perseuerance in faith obtained him by Christs prayer who said Ego rogani pro te Petre Luke 22.32 vt non deficiat fides tua I haue prayed for thee Peter that thy faith faile not 3 The obseruation hereof gentle Reader maketh mee truly to discouer An acknowledgement of the benefit of conuersion as the case standeth the obligation I am bound in to God for Almightie God of his infinite goodnesse and out of the vnexhausted riches of his mercie hauing blessed my soule with a true and vnfained conuersion from the superstitious idolatrous and hereticall religion of the Romane Church vnto the perfect knowledge and practise of the Religion established in this Realme touching that faith which is conformable to that which was taught by the Ancient Primitiue Apostolike and Catholike Church which is maintained and defended by his Maiestie with whom I may presume boldly to say maugre all the Church of Rome I will neuer be ashamed to render an account of my profession Praemonit to all Christian Monarchs and of that hope that
and when I noted that I could neuer heare any one Iesuit to speake reprouingly of it and further heard some very rashly and foolishly to cast the imputation of inuenting it vpon the best States-men of this land as a traine to make Catholikes the more odious to the State I began to obserue a custome vsed by some which is without any regard of truth or knowledge to speake the worst they can to blemish the reputation of their aduersaries so I heard a certaine young Iesuit report when Garnet was in the Tower A pretty deuice that day and night oyle was put into his eyes with feathers and other means vsed to keepe him from sleepe that so being weakened both in bodie and minde he might be easily drawne to confesse all he knew which circumstances with diuers others belonging to this vnmatchable treason though they made mee not then abandon the faith and beleefe of those that were actors thereof yet did they sow such seedes of doubtfulnesse and care in me to be sound in faith that the effects and fruits issuing from them of doctrine concerning disallegeance to the King which is contained in the Popes Breues hath much auerted me since as namely the doctrine of Bellarmine teaching that the Apostles were not subiect to temporall Princes de iure but de facto retracting the former opinion Bellarmin cont Barclaium tract De potest summi Pontificis in rebus temporalibus ca. 3. fol. 48. extant in his controuersies these many yeares now holding the quite contrarie notwith standing it is a doctrine of faith that as well the Clergie as the Laitie are subiect to Kings and Princes because obedience to Kings whether they be good or wayward in Scripture is commended vnto all 1. Petri 2.18 behold here the second occasion 7 A third occasion concurring to my conuersion Conference with others was conference with others into whose companies by chance I haue falne as once with a learned Knight who not knowing me to be a Priest conferred with me as with a professor of the Romane faith who winded me into such a circle about the Scriptures and the Church that I could neuer winde my selfe out of it till I winded my selfe out of the Romane Church and stayed my selfe vpon a ground not admitted there which is that the Scriptures are the most sufficient and certaine rule of faith that Christians haue which if you take away all religion all faith all knowledge of God falleth to the ground And another time I fell into dispute with a graue ancient Iustice of Peace who pressed me so farre that I promised to send him some principall doctrines of the Roman Church so sufficiently proued by Scriptures by Fathers and by naturall reason that if they could bee answered I would subscribe to his Church but in the examination of the proofes of those very points brought in by Bellarmine and due consideration of them I found them to be of very little force to proue the verities intended as hereafter shall appeare concerning the Masse Transubstantiation the ministration of the Sacrament vnder one kinde to lay people Pardons auricular confession and others whereupon I haue proued since as good as my promise in ioyning my selfe to the Church of England 8 A fourth occasion of examining more carefully the controuersies hath been grounded vpon his Maiesties Title His Maiesties Booke in his Premonition to Christian Princes stiling himselfe the Defendor of the true Christian Catholike and Apostolike faith which seemed so strange vnto me at the first considering that no Church more chalengeth the name of Catholike than the Church of Rome that I began to consider with my selfe whether I could finde any capitall points of faith taught now by the present Church of Rome that were not taught and professed by the ancient and Primitiue Church and now impugned by the Church of England and finding that the doctrine of deposing Princes and Kings by the Pope was not ancient nor Transubstantiation nor the Masse as now it is practised nor the Sacrament as now it is ministred by the Church of Rome nor Pardons nor prohibition of Priests marriages I haue since beene enforced to conclude that certainely the present Church of Rome professeth not in those points the true Christian Catholike and Apostolike faith Further as I noted the profession his Maiestie maketh in his Premonitorie Epistle to Princes Praemonit ful 35 acknowledging himselfe to be such a Christian Catholike as beleeueth the three Creedes that of the Apostles that of the Councell of Nice and that of Athanasius admitting the first foure generall Councels as Catholike and Orthodox the ioint consent of Fathers in the Primitiue age the authoritie of Scriptures c. I could not but conceiue at last that his Maiestie went vpon the strongest foundations of the Catholike faith that could bee layed to auoid the danger of new doctrines which obseruations did much facilitate my search and scrutinie into the true grounds and reasons of faith besides many other occasions of priuat conference with diuers particular persons who thought themselues much tempted in matters of faith and religion because they could hardly beleeue what the Church of Rome teacheth or at least not without great difficultie Whereby you may see courteous Reader the prouidence of God working in me by degrees towards my conuersion affoording mee the occasions and meanes first of searching and examining which brought me at length to the motiues of resoluing as hereafter you shall vnderstand more at large when I shall first haue layd downe vnto you certaine fundamentall obseruations as grounds on which the true Christian Catholike faith must of necessitie stand and the whole frame thereof be surely builded CHAP. III. Containing the first fundamentall obseruation of the end of man and his chiefe happinesse AFter the manifestation of the occasions which by Gods prouidence occurred to forward this worke of my conuersion The chiefe businesse of man is to seeke his end the next thing to be spoken of is to acquaint thee deare Christian Reader with those fundamentall obseruations which made further way to the complete perfection thereof the first of which was of that nature that I assure my selfe no man who hath care of his soule and saluation can chuse but allow for I assured my selfe that if I went vpon such sure foundations and principles as religion ought to stand vpon I could neither stay in error nor fall into any Hence I was moued to resolue most constantly that the most immoueable foundation that all my sp rituall building should stand on should be a frequent consideration that the chiefe and most principall affaire and businesse of greatest importance in this world wherein it was my dutie to employ my endeuors ought to be the saluation of my soule and my future happinesse in the life to come since to this end God created me to his similitude and likenesse redeemed mee with the most precious bloud of his most
esteemed of the Church of Rome as a Doctor of Paris who liued two hundred yeares since Hemang de stat eccles p. 53. spake of Friars saying They are worse than the Pharisies rauenous wolues in sheepes clothing who in wordes pretend the forsaking of the world and in deeds with all possible fraud deceit and lying hunt after it The like vnto these did Saint Iohn Baptist call Genimina viperarum the brood of Vipers Matth. 3. because inwardly they carried poyson howsoeuer outwardly they glistered in the vanity of virtues and perfect zeale And Iob seemes prettily to describe them saying Iob. 39. Penna struthionis similis est Herodii accipitris the hawke and storke surpasse other birdes in the speede of their wings vnto which the Struthio is like in fethers Herodius but not in flight because they can but moue their wings to flie yet neuer flie euen such doe I find to be the false prophets of the Church of Rome who by diuers externall actions seeme to haue their wings raised to flie yet with their heart and soule they cleaue to the earth they forsakenot the world tast only terrene things there are like fishes swimming in their vncleannes Wolues in their mallice Foxes in their craftines birdes in their vaineglorie yet doe they transfigure themselues into the Angells of Light dissembling mortification 2. Tim. 3. to deceiue the simple and vnder the pretence of pietie to take their prey whome the holy Apostle Saint Paul calleth Voluptatum amatores magis quam Dei habentes speciem quidem pietatis virtutem autem eius abnegantes louers of pleasures more than of GOD hauing the shew of pietie but denying the power thereof and therefore to bee auoyded and warinesse to be taken of them as Christ himselfe forewarned CHAP. XI Containeth an obseruation of the fruits by which false prophets are to be knowne and discerned BY the former obseruation of the false prophets hypocrisie A way for Papists to discouer the truth which Christ teacheth to be auoyded I haue in some sort beene induced to behold the false pretended catholike religion of the Church of Rome and to conceiue what a zealous detestation a man of vnderstanding ought to haue of that faith and religion which is taught by such hypocriticall teachers yet when I considered further more particularly the meanes which in the iudgement of Papists themselues our Sauiour teacheth euery man to vse for the discouerie of them much more haue I beheld the corruption of the Roman religion and beene moued to beartier repentance and greater commiseration of poore seduced Popists here in England who in a good sinceritie and erroneous assurance of their religion are ignorantly led by many of their teachers into a wonderfull blind obedience not onely to the temporall detriment of their states and fortunes and hazard of worldly meanes for their posterities but also which is worse to the great perrill of their soules euerlasting ruine and destruction for whose good also I haue thought good to giue them some meanes of redresse by explicating vnto them the meanes discouered by Christ wherewith they might helpe themselues as also the maner of my proceeding in the consideration of this point 2 In my scrutinie therefore and search into the truth of religion and discouerie of falshoode False prophets to be discouered by their fruits I conceiued nothing more important for the better successe in my businesse than to obserue out of the Scriptures some probable way and meanes allowed of by the Papists themselues by the which I might cleerely distinguish betwixt false and true teachers for that I perceiued that al pretend truth pretend the church pretend Christ pretend the saluation of soules pretend the knowledge of Scriptures yea and the falsest teachers carrie the outward appearance likewise of good shepheards And I found that Christ who forewarned vs to beware of the bad hath also giuen vs aduise to hearken vnto the good and withalll a good instruction euen in the iudgement of the Romanists how to discerne and distinguish the one from the other Matth. 7. when hee said By their fruits you shall know them doe men gather grapes of thornes or figges of thistles Euen so euery good tree yeeldeth good fruit and the euill tree yeeldeth euill fruits A good tree cannot yeelde euill fruites neyther can an euill tree yeelde good fruits Doctour Stapletons explication of Christs meaning euery tree that yeeldeth not good fruites shall be cut downe and shall be cast into the fire Therefore by their fruites you shall know them 3 For D. Stapleton a principall Romanist hath thus interpreted our Sauiours speech saying In this place the fruites by which heretickes must bee knowne are neyther some true things which they teach neyther are they alwayes the workes which they doe whether good or euill but they are partly the hereticall doctrines themselues which are false and impious which are proper to euery hereticke and of euery arch-heretike properly inuented partly also certayne ill workes proper to heretikes and growing foorth from the roote it selfe of heresie for such are theyr owne proper fruites as haue theyr owne Authors and Parents 4 Concerning the first Two wayes heretikes may be knowne by their doctrine Ibid. The faithfull people may two wayes knowe heretickes from theyr owne doctrines as by theyr proper fruites first by theyr doctrine generally receyued namely as if it be new and vnheard and otherwise than by the knowne rule of faith which anciently they receiued for so the Scripture exhorteth faithfull people when shee giueth warning to beware of heretickes saying If any shall euangelize vnto you otherwise than you haue receyued let him be accursed An other way by theyr false dostrine an hereticke is knowne as by his owne fruite when by the doctrine it selfe euill workes are engendred or when the doctrine it selfe leadeth men vnto wickednesse of life and manners as at this day very many doctrines of other herotickes doe 5 Concerning the latter the euill workes proper to heretikes and by which they may be knowne as by their owne proper fruits How here tikes may be known by their works are a certaine pride not vulgar but especiall against the present and all auncient Doctours of the Church Likewise an hatred not of this man or of that man but of the whole Church or truly of her superiors pertinacie anuy inobedience ambition couetousnesse and a singular kind of hypocrisie And further which vseth to issue out of these-spoile and destructions of Churches subuersion of kingdomes and common-wealths the dissolution of the whole people These fruits of Heretikes the Scripture teacheth and all antiquitie hath obserued So the Anostle there shall be men louing themselues hautie proud and hauing the shew of pietie 2. Tim. 3. but denying all the power thereof that is the Gospell in their mouth charity in their tongue hatred of the Church in their heart sacriledges in their deeds pride in
of the Church of Rome when they came to the Church of England they prooued dissolute of life most licentious in their conuersations whereas such as went from the Church of England to the church of Rome though they were neuer so disorderly before they afterward were reformed in their conuersations and most religiously exemplar in their behauiours Now therefore to shew that this obseruation proueth not alwayes so and that those of the English Church might not bee deceiued with this illusion of the Diuell you may from me take notice that it hath pleased almighty God heretofore to cōuert diuerse who haue liued with good fame in the Church of England and of late one master Richard Sheldon whose both learning vertuous conuersation euen in the Church of Rome hath beene such as is vnimpeachable by any of his Aduersaries as farre forth as euer I could heare and so still manifesteth as much in religious zeale to the Church of England and for mine owne part I can boldly say that I find as good curbes by the Doctrine of the Church of England to keepe men from sinne as in the Church of Rome by vertue whereof I doubt not but with Gods assistance I shall liue to serue him in this Church with lesse sinne than euer I could haue done in the Church of Rome 4 Thirdly I must giue you further notice that it is a thing wel knowne that there are in this realme many dissembling Protestants which outwardly doe all the acts of Religion belonging to this Church of England either to stay in their places in the common-wealth or to anoyde their penall lawes and yet in their hearts are resolued beleeuers of the Roman Faith egregiously dissembling both with God and men and practising most notorious equiuocation aswell in matters of faith as manners who will not sticke to take oathes receiue Sacraments go to Church and commit many a like act directly against their consciences perswasion which according to Saint Paul is sinne Rom. 14. vers 23 nay I dare affirme that it is a hainous mortall sinne approaching neare to that sinne against which Christ himselfe pronounceth a dangerous threatning ful of terror to any considerat heart saying That he that sinneth against the holy Ghost shall neuer be forgiuen Luc. 12. vers 10. neither in this world neither in the world to come Whence it may appeare that such men as they are most treacherous to God so may it be probably thought they cannot be loyall vnto men and therefore are they to bee held the most dangerous men that can be in any Common-wealth preferring the glorie of men before the glorie of God which being a thing much practised by some affected to the Church of Rome I haue beene the more willing both for their better information to publish these my obseruations as also to giue satisfaction to the Church of England concerning my selfe who am I thanke God most free from so hatefull a crime odious both to God and man 5. Fourthly I am further to let you vnderstand that my intention in these my Obseruations being more for the instruction of the Professors of the Church of Rome than for those of the Church of England who stand in no neede of so meane a scholler as my selfe I haue cited often the Authors of that Church euen against themselues thinking no way better to confute their Doctrines than by their owne grounds and their owne Teachers And although I handle not all points controuersed betwixt Rome and the reformed Churches at this day yet doe I so entreat of the chiefest points of Practise and Doctrine that all those being discouered to be but erronious and nouell and such as cannot stand with the true grounds of Christianitie I thinke there is no man of sound iudgement can thinke I had iust cause to stay any longer in that Church or that themselues can be partakers of Saluation remaining in the same 6. Fifthly my further desire is that thou who vouchsafest to be the Reader of these my vnpolished lines wilt with as fauourable a minde entertaine them for thy profit as I out of charitable affection to Gods seruants doe most freely publish them to the world desiring Almightie God to giue thee grace to reade them with due attention and to ruminate vpon them with mature deliberation laying aside all partialitie in thy censures or inordinate desire of any curious nouelties my resolution in the writing of them being more for the profit and spirituall good of others than for any purchase either of praise or estimation to my selfe desiring that the naked truth set forth without any colours of art or elocution may shew it owne power and force to preuaile against falshood And so wishing you all happinesse both temporall and eternall I leaue thee to the protection on of Almightie God Yours zealously affected in Christ Iesus I. C. A table of all the matters contained in this booke of Doctrinall and Morall Obseruations CHAP. I. COntaineth the first obseruation shewing the reasons of this Treatise Fol. 1. Chap. 2. Containeth an obseruation of Gods prouidence in ministring occasions of times places and persons concurring to the Authours conuersion Fol. 15. Chap. 3. Containeth the first fundamentall obseruation of the end of man and his chiefe happinesse Fol. 26. Chap. 4. Containeth the second fundamentall obseruation of the supernaturall and reuealed knowledge which is necessarie to saluation Fol. 30. Chap. 5. Containeth the third fundamentall obseruation about the absolute necessitie of supernaturall faith Fol. 34. Chap. 6. Containeth the fourth fundamentall obseruation about the rule and straight mete-wand of the true Christian Faith Fol. 38. Chap. 7. Containeth the fift fundamentall obseruation how the Ministerie of the true Church of Christ is the meanes of teaching the true sense and vnderstanding of Scriptures where and when it hath a visible externall gouernement Fol. 52. Chap. 8. Containeth the sixt fundamentall obseruation how that conformitie of doctrine with the ancient doctrine of the primitiue Church may be a good meanes in these latter ages to know the true Church of Christ Fol. 55. Chap. 9. Containeth an obseruation of the wonders and supposed Miracles which as Christ hath fore-told the Pseudo-Christs and false Prophets shall doe for the seducing of Gods Elect if it were possible Fol. 72. Chap. 10. Containeth an obseruation of the great hypocrisie of false teachers fore-spoken of in the holy Scriptures Fol. 100. Chap. 11. Containeth an obseruation of the fruits by which false Prophets are to be knowne and discerned Fol. 113. Chap. 12. Containeth an obseruation about the Sacrifice of the Masse which is accompted by the Church of Rome the chiefest act of Religion that can be done to God Fol. 133. Chap. 13. Containeth an obseruation about the doctrine of Transubstantiation which is a principall noueltie taught in the Church of Rome Fol. 160. Chap. 14. Containeth an obseruation about the Sacrament ministred but vnder one kind to Lay-people in the Church
is in me as the Apostle prescribeth Hauing I say beene made partaker of this benefit onely through Gods working in my soule as I can doe no lesse in the dutie of gratitude than to manifest the same vnto you so must it be a part of my care not onely to acknowledge the same my selfe but to be an occasion that others may partake of the like blessing with me who liue blinded with the same vaile of errors and hereticall inuentions as I did till it pleased God to draw away that darke curtaine of implicite faith viz. that the Romane Church is the true Church of God from mine eyes and to giue me grace clearely to behold the explicite nouelties strongly and cunningly maintained therein which enforceth me now to make the confession of my faith saying no longer the Creede of Rome made by the Pope and recorded in the Councell of Trent but with his Maiestie Praemonit fol 35. I am such a Catholike Christian as beleeueth the three Creedes that of the Apostles that of the Councell of Nice and that of Athanasius c. I also acknowledge for Orthodox all those other formes of Creedes that either were deuised by Councels or particular Fathers against such particular Heresies as most raigned in their times I reuerence and admit the foure first generall Councels as Catholike and Orthodox c. I also concerning the Fathers hold as his Maiestie doth the Scriptures also I beleeue as for the Apocripha I hold them in the same account that the Ancients did c. And so of the other points of doctrine according to the most iudicious profession which his Highnesse in the Church of England maketh doe I beleeue 4 Here at I know gentle Reader thou maiest much maruaile God the cause of my conuersion that I who was borne of such parents as professed the Romane faith and lost much of their temporall estate diuers yeares together for the same who haue beene trained vp therein from my youth who haue practised the function of my Priesthood these nine yeares according to the fashion of that Church who haue beene readie and prompt in ministring their Sacraments in preaching their Doctrine in offering their Sacrifices who dedicated my life and labors most willingly for the aduancement of that faith who am allied to diuers of the better sort of England professing that religion who was befriended of many and to my knowledge hated of none should quit alliance with that Church and take acquaintance with this of England where I haue scarce any acquaintance at all What should cause such a change I answer thee gentle Reader that my desire is thou shouldest be rightly informed assured thereof then say with me as I say most sincerely with inexplicable ioy to mine own soule This is a change of the right hand of the highest Psal 76. vers 11. And for this cause doe I here present vnto you the obseruations both of doctrine manners which haue caused this my vnexpected change and heauenly metamorphosis not engendred by anie wauering disposition or inordinate passion too often seene in trouble some times but begun and effected with mature and ripe deliberation reason and knowledge most orderly drawing the chariot of my will and affections vnto the loue of truth and dislike of falsehood and therefore a worke as I hope wrought by the onely strong hand of God long inuiting and leading my soule hereunto and often displaying the bright beames of his extraordinarie grace most efficaciously enforcing me thereunto after many great conflicts and combats within my selfe in which conuersion of mine though some reioyce yet others out of rash iudgement and indiscreet passion and their implacable hatred to the Church of England ioyned with extreame ignorance and that by the deceitfull ground of their implicite faith and beliefe of whatsoeuer the Church of Rome teacheth not considering the defection and Apostasie of faith foretold by our Sauiour himselfe in the Scriptures vnder the parable of cockle and tares Matth. 13. vers 25. of heresies and nouelties ouersowed by the enemie man after the sowing of the good seed when all were asleepe doe labour by all meanes to obscure and endarken with vntrue reports and most vnconscionable calumniations some giuing oute that I was euer of a presumptuous spirit but they are such as haue against all conscience and good nature most vnnaturally wronged mee as diuers of the best Papists haue heretofore iudged and can yet witnesse Others that I am bereaued of my right wits and assuredly distracted in minde but they I presume are such as either know me not or else such as thinke there can be no greater madnes than to forsake the Church of Rome out of a misconceited persuasion they haue that truth is on their side whereof they haue such a preiudicate opinion without knowledge that they will not sticke to say that should they abandon the Romane faith they would sooner become Turkes than Protestants Others that I am drawne either by the desire of worldly libertie and preferments or by some carnall allurements to performe the will and desires of the flesh against all which vnchristian suggestions although I could in respect of my selfe with the buckler and safegard of patience and silence possesse mine owne soule in quietnesse and comfort knowing that the greatest temporall happinesse of a Christian is the testimonie of a good conscience yet notwithstanding for that my conscience giueth euidence that by them Gods singular mercie and prouidence most clearely shining in my conuersion should be eclipsed and his glorie most iniuriously wronged and many ouer-credulous spirits too too much abused I can doe no lesse in my thankfull dutie for so singular a receiued benefit than to illustrate the same to the eyes of the world that all seeing it Gods holy name may be glorified herein and others that walke awry be inuited and edified by my example which I cannot better performe then by giuing publike testimonie to the world in writing of the true occasions meanes and motiues of my conuersion as by these my doctrinall and morall obseruations I trust through Gods grace I shall performe 5 The truth is and I cannot denie it The difficulties of my conuersion that this my change and conuersion from the faith of Rome to the faith of England was euen beset with manifold difficulties oppositions barres and obstacles long hindering delaying this worke which consisting of the inward act of resolution in the soule strengthened by Gods especiall grace with comfort Tho. Aq. 12. q. Cxiij art 7. at length was performed in an instant For first it is wel knowne I was armed against it by my continuall education and example of my parents in the doctrine and practise of the Romane faith which I was persuaded to haue been Catholike Education one let euen from my first yeares of vnderstanding for common experience sheweth that of the Poet to be most true Quo semel est
some kind of guidance vnto the true Church In the serious contemplation of which point I thought that the most assured course I could take herein was to lay downe such a direction as is approued both by the Church of England and by the Church of Rome and truly to examine some principall points of doctrine in question betweene the English and Romane Church by this meanes of triall whereunto if I should find either the first agreeable or the second disagreeable I resolued that I might haue a strong inducement to conclude which was the true Church of Christ and which the false whose doctrine might be esteemed Christian and whose doctrine Antichristian 2 By which inducement I was the more earnestly moued to make triall then by any other It is approued by Fathers for that I found the ancient Fathers very frequent in giuing of this marke of antiquitie for Tertullian saith By the order it selfe Lib. de praescrip aduers Her that is made manifest to be of our Lord and true which is first deliuered and that externe and false which is sent in afterward And in another place writing against Marcion he saith Lib contra Marcion I affirme that my Gospell is true Marcion saith as much for his who shall determine this controuersie betwixt vs but the difference of time prescribing authoritie to that doctrine which shall be found more ancient and adiudging corruption to that which shall be conuinced to be the later Saint Gregorie Nazianzen vrgeth the Apolinaristes thus Greg. Naz. epist 2. ad Cledonium Hieron epist ad Pamach Ocean de errori bus Origenist Hieron contra Luciferianos If the faith began but thirtie yeares since whereas there be almost foure hundred years from the manifestation of Christ certainly both our Gospell and faith were vaine and void for this long time And Saint Hierome questioneth with the Origenists of his time after this manner Why goest thou about after foure hundred yeares to teach vs that which wee knew not before The Christian world was without this doctrine vntill this day And against the Luciferians he saith I will declare vnto thee my opinion briefly and plainly we must remaine in the Church which being founded by the Apostles hath endured to this day and all others euen in this that they were instituted after shew themselues to be Heretikes Vincent Lyrinens in cap. 26. 27. With which Fathers Vincentius Lyrinensis accordeth when explicating that of Saint Paul O Timothie keep that which hath bin left vnto thee He saith This depositum is that which hath been committed to thee not which hath been inuented by thee that which thou hast receiued not that which thou hast deuised a thing brought vnto thee not vttered by thee in which thou must not be an author but a keeper not an instructer but a follower not a leader but one that is directed Now therefore thus finding so many ancient Fathers making antiquitie a neere adiunct vnto Catholike and Orthodox truth and noueltie to be the vsuall badge of Herretikes I began with great diligence and care to examine two maine points of religion now controuerted and much disputed on as well by the most learned of the English as of the Romane Church viz. of the doctrine of iustification by faith alone and of the imperfection of our good workes that being according to knowledge grounded in religion my zeale therein might be the greater and my assurednesse of a sound ground cause me to stand the more strongly and to labour in others spiritual profit with the greater constancy and courage as since it hath succeeded through Gods especiall grace to the vnspeakable comfort of my soule affording me grace and abilitie of bodie to performe this so profitable a worke begun and ended by him whom I do most humblie desire to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all my endeuours 3 Now as I proceeded on further by degrees Antiquitie a good way of triall to compare the doctrine of the Church of England and that of Rome concerning the two points aboue specified with the doctrine of the ancient Church by this meanes of antiquitie I found the doctrines of iustification by faith only and of the imperfection and demerit of good workes as they are taught in the present Church of England most deseruedly to claime the priuiledge of antiquitie as taught by many both Latine and Creeke Fathers Iustification by faith alone proued by Greeke Fathers Ses 6. Can. 9. Origen lib. 3. Rom. 3. notwithstanding that the Church of Rome accurseth al that hold the contrarie in expresse termes saying If any shall say that a wicked man may be iustified by faith alone c. let him be accursed Against which definitiue sentence of the Councell of Trent I find first of the Greeke Fathers Origen to be most cleare who vpon those words of Saint Paul to the Romans We therefore thinke that man is iustified by faith without the workes of the law writeth thus The Apostle in these words saith that iustification by faith alone sufficeth so that a man onely beseeuing is iustified although he performe no worke And if an example be required who was euer that without good workes was iustified by faith alone I think that thiefe may suffice who crucified with Christ cried vnto him on the crosse Lord Iesus remember me when thou shalt come into thy kingdome Neit her is there any good worke of his described in the Cospell But for this faith alone Iesus saith vnto him Amen I say vnto thee This day thou shalt be with me in Paradise This thiefe therefore is iust fied by faith without the workes of the law because the Lord did not aske what worke hee did first neither did he expect what worke hee had done when he belieued but being iustified by faith alone when he was to enter into Paradise he tooke him for his companion and it is related in the Gospell according to Saint Luke vnto the woman without any worke of the law and for faith alone hee said thy sinnes are forgiuen thee And againe Thy faith hath made thee safe goe in peace And in many places of the Gospell wee reade that our Sauiour vsed this speech to shew that the faith of the beleeuer is the cause of his saluation Hitherto Origen Neither is Saint Basil of other opinion who writeth thus The Apostle saith Basil cōcione dehumilit he that reioyceth let him reioyce in the Lord saying that Christ is made vnto vs from God Wisedome Iustice Sanctification and Redemption that as it is written he that is to reioyce let him reioyce in the Lord for this is perfect and entire reioycing in God when a man is not exalted for his owne righteousnesse but acknowledgeth true righteousnesse to bee wanting in him and to bee iustified by faith alone in Christ And Paul reioyceth in that he despiseth his owne righteousnes and in that by
Guic. Hist l. 1. buying the consent of the Cardinals that after smarted for it The King of Naples signified vnto the Queene his wife with teares when he heard of his election that there was a Pope created who would be the bane of Italie and of the whole Commonwealth the which was also the generall ceonceit of all men Guicciardine sayth He was a Serpent Lib. 6. that with his poysoned infidelitie horrible examples of crueltie luxurie and monstrous couetousnesse selling without distinction thinges holy and prophane had infected all the world His manners and customes were dishonest Lib. 1. little sinceritie in his administrations no shame in his face small truth in his wordes little faith in his heart and lesse religion in his opinions all his actions were desiled with vnsatiable couetousnesse immoderate ambition and barbarous crueltie He was not ashamed contrarie to the custome of former Popes who to caest some colour ouer their infamie were wont to call them their nephewes to call his sonnes his childen Lib. 3. and for such to expresse them to the world The bruit went that in the loue of his owne daughter Lucretia were concurrent not onely his two sonnes the Duke of Candie and the Cardinall of Valence but himselfe also that was her father who as soone as hee was chosen Pope tooke her from her husband and married her to the Lord of Pesere but not able to suffer her husband to be his corriuall hee dissolued that marriage also and tooke her to himselfe by vertue of Saint Peters keyes Lib. 6. Onuph It was among other graces his naturall custome to vse poysonings not onely to bee reuenged of his enemies but also to despoyle the wealthie Cardinals of their riches And this hee spared not to doe against his owne friends till at the last hauing a purpose at a bauquet to poyson diuers Cardinals and for that end appointed his Cup-bearer to giue attendance with the wine amde readie for the nonce who mistaking his bottle gaue the poysoned cup to him was thus himselfe dispatched by the iust iudgement of God that had purposed to murder his friends that he might be their heire 12 I omit many other particular fruits of diuers Popes which would make much more against the Church of Rome but these being ynough for the application to Dr. Stapletons doctrine concerning the discouerie of false Prophets vnto the Teachers of the Church of Rome I could not but iudge the teachers of that Church too passionate and partiall that knowing the most distastfull fruites thereof not onely in their Head the Pope but also in their Cardinals Bishops and euen in their religious Monasteries to haue been so bad as the like are not to be found in any of the resormed Churches will notwithstanding most vniustly charge the Ministers of Gods Word and Teachers of reformation to abound in such fruits insomuch that I could not but admire the impudencie of Master Doctor Stapleton speaking against the Teachers of the reformed Churches saying The Diuell seemeth to haue receiued power from God by his Ministers Bonif. Mor. Dom. 7. post Pent. loc 2. the Heretikes of our time to produce most barbarous and horrible fruits and to make huge slaughters in the Church and according to his pleasure and malice to vexe trouble and destroy the mysticall bodie of Christ as well in the whole worship and Sacraments of Religion as also in all the authoritie and power it hath vpon earth Whereas in truth mature iudgement of the premised fruits of the Church of Rome both concerning doctrine and manners will discouer his rash assertion to be vertified of himselfe and his owne Romane Church teaching many nouelties and abounding in all kind of wickednesse as men of learning and experience well know And therefore his enumeration of 74 wicked fruits in the Teachers of reformation may fitlier be applyed in part to the Church of Rome and in the meane time the reformed Churches hauing learned to forgiue not onely 74 calumniations and iniurious reproaches but euen 77 and that 77 times of their offending neighbours will not be so vncharitable as not to pardon them but also most earnestly out of true charitie pray for their conuersion as Christ did for the Iewes saying Ignosce eis Domine quia nesciunt quid faciunt Pardon them O Lord because they know not what they doe Hence courteous Reader since I follow but the Councell in the search of truth which Christ by the interpretation of the Romanists themselues giueth to all in iudging Teachers by their fruits and hereby being moued to an alienation from the Church of Rome I hope that in conscience euen in the sight of God and Man I am excusable for my incorporation to the Church of England since it is grounded vpon such a place of Scripture as Christ himselfe deliuereth and the Church of Rome alloweth as a direction by which men may discerne the truth of their Teachers Esteeme not therefore slight ly of this inducement but weigh it seriously as indeed it is a point of great importance to produce in the soules of Christians that true detestation and hatred of the Romane Apostasie as the enormities and foule deformities thereof varnisht ouer with lies and hipocrisies doe require CHAP. XIII Containing an obseruation about the Sacrifice of the Masse which is accompted by the Church of Rome the chiefest act of Religion which can be done to God AS that obiect which is most frequently presented to a mans eies The Sacrificie of the Masse grounded vpon mans inuention is also most frequent in his memorie and taketh the deepest impression euen so the Sacrifice of the Masse being an action which in the Papacie as a Priest I did daily performe with more serious preparation and intensiue affection than any thing else whatsoeuer because I held it the most pleasing action I could doe to the honour of God to the good of his Church and for the benefit of my selfe and others therefore amongst all the erroneous doctrines which I discouered in the Church of Rome the abuse thereof doth most often offer it selfe to my minde and with greatest impression laieth open vnto mee the foulenesse of my former heresies in that Church and toucheth my soule with the deepest stroke of repentance aboue all others especially when I consider the most detestable Idolatrie committed therein not only by my selfe but by the Assistants in adoring visible Elements for the Sauiour of the world and that with such a kinde of worship as is only due to God himselfe and in being too credulous to that erroneous doctrine of the Councell of Trent Sess 6. c. 2. can 3 that if any man shall say that the Sacrifice of the Masse is only a Sacrifice of praise and thankes-giuing or a bare commemoration of the Sacrifice performed vpon the Crosse and not a propitiatorie Sacrifice or that it doth not profit him alone that receiueth it and that it ought not to bee
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
imbuta recens seruabit odorem testa diu Euery vessell retaineth long the sauor of that liquor which is first put into it yea the tender twigge in growth enclineth alwayes that way vnto which it was first bowed by the Gardeners hand whether to straightnesse or crookednesse such was my disposition to the faith of Rome and vnapt to any other by my breeding had not the father of mercies and God of all comforts by his powerfull hand guided me to this vnto which now I am come through his gracious goodnesse Secondly I was further armed against this my happie conuersion by my function and calling in the Romane Church to the state of Priesthood wherein I consecrated all my studies labours My function another let and endeuors to fortifie and strengthen my selfe in the doctrine of that Church and also to induce others thereunto esteeming my endeuours in reducing any to that religion so pleasing to God as none could be greater setting alwaies before mine eyes that of S. Iames Iacob 5. vers 20. He that maketh a sinner to be conuerted from the errors of his waies shall saue his soule from death The consideration of which promise in those my labours and trauels whether by day or by night by land or by sea whether in danger or safetie whether in want or abundance whether with infamie or good fame whether with fauors or threatnings whether ith libertie or imprisonment whether with crosses or prosperitie whether amongst my friends or in banishment made them all most sweete The successe of my practise another let easie and pleasant vnto me Thirdly I was moreouer armed against this my conuersion by the successefull practise of this my function which I alwaies performed with most desired comfort vnto my selfe in the ignorant blindnesse I then liued in and with competent satisfaction and contentment vnto others whom I thought profitably to haue either purchased to Christ by his grace or confirmed in that faith Oh what heart is there that will not be flattered with prosperous euents in the course they labour in and grow foolishly bewitched with pride in their owne doings selfe-loue and felicitie being like the two poles Artike and Antartike vpon which the whole course and frame of a foolish mans life hath his dependance Loue to friends another let Fourthly I was armed against this my conuersion by the great mutuall loue which was betweene me and many chiefe and great persons professing the Romane faith with me and suffering much temporall detriment for the same who I assure my selfe were so tenderly affected vnto me that as I could not be without a ioyfull or sorrowfull feeling of their good or euill so neither could they be without the like affection towards me I cannot vtter how much I was held backe by this ginne and temptation of naturall friendship which long like lime-twigges held the affections of my soule from being able to find wings for the flight which I haue now made hauing through Gods grace receiued feathers like the Doue to flâ—e vt requiescam Psal 54. vers 7. to rest and repose my selfe in the fruitfull boughes of the little Mustard-seede mentioned by Christ Matth. 13. vers 31. where I may with experience of Gods comforts now say with his daughter in the Canticles Fructus eius dulcis gutturi meo Cant. 2. vers 3. his fruit is sweete vnto my tast Fifthly Example of parents and kinred another let I was moreouer armed against this my conuersion by the example of most of mine owne kindred who were alwaies and still are resolute and constant professors of the Romane faith whose conuersions with mine I most heartily wish in the tender bowels of Christ Iesus Here it may be well considered how much my soule partly solicited by the loue of truth and strongly yet held fast in the traiterous affection of flesh and bloud was turmoiled in this conflict against two aduerse powers the one inuiting me to heauen the other weighing me downe vnto earth the one shewing me the way to God the other holding me from him by the heauinesse of naturall affection Sixtly Externall reputation another let the reputation and good opinion I found that both the Romish Clergie and Laitie had of me might well haue ouerswayed any man that was not a master ouer selfe-loue and a contemner of vaineglorie There is no man of experience but knoweth well that in all outward shew the Clergie of Rome here in England amongst their professors are much more held in reuerence and respectiue regard than those of the Clergie of England by their followers many things of doctrine and practise tending more to their magnifying and glorie as first the doctrine of auricular confession which breedeth an extraordinarie awfulnesse towards them and secondly a continuall practise the Papists of England haue to aske their Priests daily blessing kneeling vnto them a kind of humiliation not vsed to euery Priest in any countrey but in England Seuenthly Naturall perplexitie another let I was armed further against this my conuersion by an extraordinarie heauinesse I apprehended it would breede to those whom I had in former times reconciled to the Church of Rome thinking they would rather grieue for me as one lapsed than follow mee as one risen vnlesse it should please God by his especiall grace to giue them the like occasions to finde out the truth as out of his fatherly prouidence he gaue vnto me Oh what inward conflicts The conflicts going before my conuersion almost insufferable did these considerations breede in my very soule so long habituated in the Romane faith and practised in that Religion How often did they stop me in my way to Christ and from the incorporation to his true Church How was my poore soule here enuironed with perplexed assaults of flesh and bloud of selfe-loue of naturall affection to my friends and as I conceiued then of supernaturall affection and zeale to my ghostly children Ah how manie powerfull arguments of humane wisedome did wrastle against my poore vnderstanding and against the light of grace Gods inspirations often illustrating my soule with the beames of his heauenly truth which I set too lightly of as of temptations the resistance whereof I then thought was meritorious howsoeuer I striued in my conuersation outwardly to shadow them faining a counterfeit quietnesse and calmenesse of mind when I was most violently tossed and troubled in mine owne conscience The nights could not affoord me ordinarie rest and repose but often when I thought to ouercome these conflicts betwixt falsehood and truth by taking my vsuall rest euen in my sleepe I should find suddaine daies of grace and spirituall light to awaken me and to enforce me to take delight in the Sunne-shine of truth which as I had not grace then to conceiue as I should I held to be but illusorie flashes of the Angell of darknesse transforming himselfe into the similitude and likenesse of the Angell of
medio tom 4. That when Sorcerers doe those thinges which Saints doe they are don for a different end and by a different power for Sorcerers doe them seeking their owne glorie Saints doe them seeking the glorie of God Sorcerers doe them by certaine priuate contracts Saints doe them by publique administration and commaund of God vnto whom all things created are subiect 3 Now therefore since seeming miracles done by the Diuell The true Catholike church the approuer of true miracles exceeding the ordinarie power of Nature may deceiue many if they iudge their Doctrine by them and for that it is hard for a man to bee able to say whether a miracle bee done by the power of almighty God or by the power of the Diuell because both exceede our vnderstanding and the ordinarie course of Nature it stoode mee vppon to search out some infallible meanes by which I might bee assured that they were true miracles and such as I might confidently relie vppon In which scrutinie I could finde no better rule than to obserue whether they bee done in the Catholique Church or no which I doe learne out of Saint Augustine Aug. de vnit Eccles ca. 16. saying Whatsoeuer things of this quality are done in the Catholicke Church Therefore they are to bee approued because they are done in the Catholicke Church Therefore shee is not manifested Catholicke because those thinges are done in her Whereby it is cleere that miracles absolutely are not a proofe of the Catholicke Church but the Catholicke Church an approouer of true miracles whence it followeth That the miracles of the Primitiue Church were not so much a confirmation of her truth as her truth a confirmation of them Whence I obserue further That the present Church of Rome not beeing the true Catholicke Church because shee teacheth not the true Catholicke ancient Faith without mixture of many nouelties doth in vaine all eadge miracles in her behalfe which for that they are done out of the true Church are to bee reckoned amongst Antichrists lying signes prodigies Therefore I may pronounce confidently with S. Aug. vnto the Papists I say not that these things are so Aug. de vnit Eccles ca. 16. because such a one did such and such maruailes but let them proue their Church by the Canonicall bookes of the Scripture and by nothing else these are the demonstrations of our cause Note this these are our foundations these are our grounds whereupon we build Whereby wee see Miracles excluded from beeing a marke of the Church as the Cardinall Bellarmine would faine perswade the world that so his Romaine Church might bee approued for the true Church of God Vnapproueable therefore is the assertion of master D. Hill who chalengeth much vnto the Roman Church by her glorie of miracles wrought by her Saints his words are these The tenth reason of this quarterne Now it is so manifest that there haue beene an infinite number of miracles wrought by those who were of the Catholicke Romaine Religion and neuer any by them who were not of that Church since Christs time as he who shall deny it may bee prooued no lesse impudent and shamlesse than bee who shall denie that euer there was any Masse said in times past in England or that euer there were any warres betweene Turkes and Christians or that there bee any such countries as the East and West-Indies which thing if a man should denie would hee not of all men be deemed not only impudent but madde drunken or afoole In which words because Master Doctor Hill seemeth much to forget himselfe I must needs refresh his memorie with some few interrogatories What master Doctor I pray since Christs time did not Simmon Magus worke miracles who as Baronius saith Baron an 68. nu 22. made images to walke and would lie in the fire without hurt and flie in the ayre and make bread of stones hee could open doores fast shut and vnloose bands of iron and had many shadowes following him as it had been men Will you say he was a Roman Catholike Tacit. lib. 4. did not Vespasian the Emperour at Alexandria restore a blind man to sight will you say hee was a Roman Catholike Who be they Christ spake of when he said Matth. 7 22. Many will say to me in that day Lord haue we not by thy name prophesied and by thy name cast out diuels and by thy name done many great workes and then will I professe to them I neuer knew you depart from me yee that worke iniquitie What will you say that these workers of miracles and also of iniquity were of your Catholike Romane religion What think you of those Saint Augustine speaketh of August de vnit Eccles cap. 16. saying If there be done some miracles of heretikes we ought the more to take heed because when the Lord had said that there should be some deceiuers who by doing many signes should deceiue the very Elect if it were possible he did adde commending it vehemently said behold I haue foretold it vnto you What will you grant all these were of the Catholike Romane religion August tract 13. in loan What will you say vnto the same ancient Doctor in another place where he saith Against these miracle-mongers as I may so call them my God hath made mee warie saying In the last times there shall arise false Prophets doing signes and wonders What will you grant none of these to be yet come or will you grant them all to be of your religion What will you say to your Country-man Prompt mor. part aestiu pag. 627. dom 24. nu 4. Master Doctor Stapleton publike professor of Diuinitie in Louaine and if I mistake not your acquaintance in Doway who saith For the more triall of the godly not onely Antichrist himselfe and his nearest forerunners but all heretikes also may do true miracles by the permission of God as the sorcerers may doe Will you grant such forerunners and Heretikes to be of your Catholike Romane religion or will you say Doctor Stapleton erreth in calling them true miracles or will you recant your former assertion acknowledging your former mistaking and then shall I be as glad as now I haue commiseration of your error beseeching God in the meane time of his infinit mercie that you may see both your owne error and the errors of others of the present Romane religion and how different it is from the ancient Roman religion which in Saint Pauls dayes was famous through the world For my part I could not but vpon these and other considerations obserue the Church of England to be free from such false Prophets and Pseudochrists that they miracles as Christ fore told should deceiue the very Elect if it were possible for neither doe they pretend themselues to worke miracles and so to hunt after their owne estimation and applause for their holines as the teachers of the Roman Church do neither do they hold
proue one of those that are tearmed by Christ a wicked and adulterous generation CHAP. X. Containeth an obseruation of the great hipocrisie of false Teachers fore-spoken of in the holie Scriptures AMongst the many testimonies recorded in holy Scriptures concerning false Teachers The hypocrisie of false teachers shewed in the Scripture by which I might further discouer the erroneous doctrin of the Church of Rome and make comparison of her doctrine with other reformed Churches the next which represented themselues were such places as describe the dissimulation and hipocrisie of false Teachers and inuite men to take heede of them to preuent all their dissimulations and impostures by which they seduce simple soules from the knowledge of truth lead them by cunning art of wordes to follow leasings and false Gods This I noted first out of Christs wordes describing the manner of Heretikes comming and giuing a preuenting Caueat to take heede of them Math. 7. vers 15 where he said Attendite à falsis Prophet is qui veniunt ad vos in vestimentis ouium intrinsecus autem sunt lupi rapaces Beware of false Prophets which come to you in sheepes clothing but inwardly they are rauening wolues as if he should say take heede of the hipocrisie of those Prophets who seeme to be one thing and are an other of whom S. Paul saith Rom. 16. vers 18. Per dulces sermones benedictiones seducunt corda innocentium With faire speech and flattering they deceiue the hearts of the simple who in another place speaking of the heretikes of latter times saith In hipo crisi loquuntur mendacium 1. Tim. 4. vers 2. cauteriatam habent cōscientiam Who speake-lies through hipocrisie hauing their consciences burned with a hot yron Further Christ dehorreth all from hipocrisie when he said Math. 5. vers 20 Nisi abundauerit institia vestra plus quam Scribarum aut Pharisaeorum non intrabitis in regnum coelorum Except your righteousnesse exceede the righteousnesse of the Scribes and Pharisees yee shall not enter into the Kingdome of heauen Now how the iniustice of the Pharisees was a foure-fold Hipocrisie is also plaine by the Scriptures The Pharisees four-fold Hipocrisie The first consisted in externall righteousnesse without internall whereof Christ speaketh saying Vos Pharisei quod deforis est calicis catini mundatis quod autem intus est vestrum plenum est rapina iniquitate Stulti nonne qui fecit quod deforis est Luc. 11. v. 36. etiam quod deintus est fecit Yee Pharisees make cleane the outside of the cup and of the platter but the inward part is full of rauening and wickednesse Yee Fooles did not hee that made that which is without make that which is within also And againe Vae vobis Scribae Pharisaei Hipocritae similes estis sepulchris dealbatis quae a foris apparent hominibus speciosa intus vero plena sunt ossibus mortuorum omni spurcitia Math. 23. v. 27. Sic vos aforis apparet is hominibus iusti intus autem pleni estis hipocrisi omni iniquitate Woe be vnto you Scribes Pharisees Hipocrites for yee are like vnto whited tombs which appeare beautifull outward but are within full of dead mens bones and of all filthinesse For so are yee also for outward yee appeare righteous vnto men but within yee are full of Hipocrisie and iniquitie The second consisted in an externall holinesse also but preposterous and defectiue because they were scrupulous in trifles large or of no conscience therefore Christ said vnto them Vae vobis Pharisaeis Luc. 11. v. 42. qui decimatis metham rutam omne olus preteritis iudicium charitatem Dei Woe be vnto you Pharisees for yee tithe the mint and rue and all manner herbs and passe ouer iudgment and the loue of God or as S. Matt. saith Math. 23. v. 23. Et reliquistis quae grauiora sunt legis iudicium misericordiam fidem And leaue the waightier matters of the law as iudgement and mercie fidelitie The third hipocrisie of the Pharisees was verbal not real a fained not a true obseruation of Gods commandements which Christ taxed in them saying Math. 23. v. 3. Quaecunque dixerint vobis c. Whatsoeuer they bid you obserue that obserue and doe but doe not according to their workes for they say and doe not And againe If you be the children of Abraham doe the workes of Abraham The fourth hipocrisie of the Pharisees was vaine glorious who in all their actions of religion sought the glorie and praise of men Christ saying Math. 6. v. 5. They fast and pray Vt videantur ab hominibus That they may be seene of men from all which foure-fold hipocrisie wherein consisted the vnrighteousnesse of the Pharisees Christ dehorteth all Christians by a motiue of heauenly blisse saying as before Vnlesse your iustice abound more then the Scribes and Pharisees you shall not enter into the Kingdome of heauen Hence it followeth that in what Church soeuer a proper resemblance of this Hipocrisie is found The hipocrisie of the Church of Rome there may wee well presume the false Prophets to be which Christ biddeth vs beware of and therefore since I obserue it abundantly to appeare in the present Church of Rome the Teachers of that Church as false Prophets comming vnto vs are the reuenous wolues in sheepe-skinnes whose iustice doth no lesse abound then that of the Scribes and Pharisees which will keepe them from entring into the Kingdome of heauen For so long as I haue beene in that Church I haue seene much externall righteousnesse as long praiers much whipping with disciplines much fasting many miraculous cemonies of religion strange mortifications and all this without the true faith by reason of the many nouelties crept into that Church and without charitie the inward life of the soule whence it proceedeth that there is much dissension amongst all sorts many diuisions amongst the learned many back-bitings amongst religious persons many wrongs and iniuries offered without conscience much violation of morall honestie and ciuilitie enuie amongst most detraction amongst all wicked life without measure rash iudgements without any consideration lying reports against one an other traducing of one the others reputation by writings by wordes by secret complotments and macheuillian deuises without all feare of God or loue of honestie Religious men are poore in the outward shew of their profession Once acertain Capuchine said as a Iesuit hath related when one said that the Iesuites and his Order proceed well together that the cause was because the Iesuites desired to haue al and they desired to haue nothing but who abound more in common than the landed Monkes and well monied Iesuites They are chast in the outward vowes but many of them most lasciuious in heart as by the one Author of the Pruritanus may bee iudged of many besides Who more blindly
obedient in outward profession than religious men to their Superiours and who more rebellious or treacherous to their Princes Garnet Oldcorne and others of their vngodly societie can witnesse this It carried a goodly shew and face of vertue for a certaine Iesuit to confine Sir Euerard Digbie within the compasse of two chambers carrying the resemblance of Hell and Heauen by the outward furniture and pictures where-with they were adorned for his spirituall exercise and the better settling of his life in vertue by holy contemplations Herein appeared the garment of a sheepe but the corruption of vnrighteousnesse and Pharisaicall iniustice appeared in that the aforesaid holie Father who liued openly in his house like a Gallant following his play and other recreations and free conuersation with others in the house whilest the Knight was shut vp in his prison to pray and meditate of his life past and the world to come and also in that not only this good Father not long after with this Knight his Ghostly child were found to haue harboured in their hearts that festering corruption of the powder treason the memorie whereof will be odious and hatefull to all posteritie Herein appeared the rauenous Wolfe so clad in a sheepes garment When Parsons the Iesuit sent mony from Rome to Master William Alablaster in shew of loue and charitie Parsons notorious hipocrisie to diuers inuiting him to come thither as though he would there haue done him some great fauor no man would haue thought but this good father had had a heart of true burning charitie in tendring the good of the honest Gentleman who was banished out of England for professing the Romane Faith Herein appeared the garment of a sheepe but afterward when the said Gentleman not suspecting any guile vnder the cloake of a religious profession arriued at Rome and by the meanes of this holy Father was committed to the Inquisition where hee was kept some moneth prisoner vpon pretence of a booke which hee had published with approbation of those that were to allow of it in the Low Countries and humble submission thereof in his Preface to the Churches censure in all points taught therein like a sincere child of that Church as then he was and like a true Israelite without fraude or guile herein appeared the rauenous Wolfe in a Sheepes skinne VVhat a woluish disposition may it bee thought this man bore to his Maiestie and the State who were of a contrarie religion to him since hee appeared so cruell to one that professed the Romane saith that suffered banishment for the same that for zeale to that Church left the way hee was in to preferment at home and found little charitie or kindnesse abroade VVhen the same good father further would professe great desire of the Secular Priests good proceedings here in England when hee would compassionate other mens want of charitie in disgracing the good Fathers of his order with some personall imputations saying it was an vncharitable part for any so to discouer any mans imperfections herein appeared the garment of a sheep But when publikely he read a letter from England amongst the Schollers at Rome disclosing the horrible sinne of one William a Priest that had many yeares liued too familiarly with a Tailors wife whereof the Tailor hauing notice caried a dagge vnder his cloake vp down London streets to shoot him to death for so sacrilegious and adulterous an act and this as he said was an earnest Appealant at which time four of the Appealants were in Rome to prosecute the Priests cause against the Iesuits M. Blackwel of which charitable report I being then a Student of that Colledge was my selfe an ear-witnesse yet could I neuer since vpon diligent enquiry vnderstand any such storie to bee true of any Priest in England and therefore herein appeared the rauenous VVolfe When Doctor Richard Smith went to Rome some few years since to compose some good order for the gouernment of the secular Clergie and freedome from the Iesuites domineiring soueraignetie ouer them that by absolute disclaiming entercourse of consultations with them the State might not haue a iust cause to inuolue them in the true imputation of any participation with the Iesuites practises this religious and Christianly resolued Robert Parsons said he desired nothing more then peace and would not bee quiet till it was made with him herein appeared the garment of a sheep but when at the same time otherwise to disgrace him and to enclose him within the gates of the holy Inquisition there hee and another Priest deuoted vnto him presented the booke which the said Doctor writ against master Thomas Bell into the Inquisition there to be examined taxing it to containe dangerous propositions against the Popes authoritie in Temporalibus notwithstanding the whole booke is written in defence of the Romane Catholike saith herein appeared the disposition of this rauenous wolfe but the booke cleared it selfe and the Author got commendations for it 4 Many the like testimonies of the Romane hypocrisie could I produce which must not be maruailed at in the members The hypocrisie of Popes described since it appeareth more manifessly in the chiefe head the Pope himselfe who is described by Saint Iohn Apocal. 15.11 To haue two hornes like vnto the Lambe but to speake like the Dragon Where Lyranus saith They are like to the Lambe that is Christ whose two hornes are the two Testaments Lyra. in Apoc. 13 Primas ibid. And Primasius Hee will endonour to make the two Testaments agreeing with the Lambe after the manner of the Lambe to agree with himselfe yet is he said to speake as the Dragon because he will deceiue those whom he shall seduce by the hypocrisie of fained truth For he should not bee like vnto the Lambe if openly hee should speake as the Dragon Now hee faineth the Lambe that he may inuade the Lambe that is the bodie of Christ. So likewise he whosoeuer he be that is Author of the ordinarie Closse applieth the same note of hypocrisie to the whole multitude of Antichrists consorts when he saith They shall faine themselues to haue innocencie Gloss ordin ibidem and a pure life and true doctrine and the miracles which Christ had and gaue vnto his Whereby it is apparent that not onely the Bishop of Rome but also his precursors and consorts shall be notorious in this note and marke of hypocrisie and dissimulation This may seeme probably apparent if we remember the letter that was sent by Garnet some few monethes before his trouble to master Blackwell signifying from father Aquauiua the Generall of the Iesuites that his Holinesse gaue order that all Catholikes heere in England should behaue themselues quietly and dutifully towards his Maiestie without giuing offence or raising any tumults about matters of religion which some thought to haue beene by reason of the commotion that happened in Wales about that time whereof perhaps the Pope might haue some inckling yet
many others which I haue before in the ninth Chapter shewed not to be ancient and consequently hereticall because they are new and aftercome into the Church 7 Againe The corrupt and rotten fruits of Romish doctrine when I considered further the second way to iudge of false prophets by the Church of Rome as Stapleton teacheth by the proper fruits of their doctrine I found also by this way the fruits of Romane teachers to be most corrupt and rotten issuing forth of their doctrine for what proceedeth from their dogmaticall teaching the lawfulnesse of the Stewes tolleration but too vnrefrained a licence and liberty of sinning to all that are loosely affected What greater incentiue to sin can there be for lasciuious persons then assurance of place and persons where conueniencie and consent may assuredly bee expected Or what greater occasion to yong persons prodigally to spend their temporall substance and ruine their soules then grant of such open passage to si◠What can more encourage poore minds to be dishonest then permission to get themselues liuings by dishonestie As also what can more demonstrate the Popes couetousnes and insatiable auarice then the permission of such offenders paying yearely tribute vnto him for the free exercise of all filthie abominations Againe what proceedeth from the prohibition of Priests marriage but infinite and almost innumerable sinnes against nature as bestialitie Sodomie vnnaturall euacuations Incest adulterie fornication sacriledges and a thousand other abominations which abound in the present Church of Rome whilest that lawfull wedlocke and honorable bed which Saint Paul calleth vndefiled may not be permitted nor commended without imputation of incontinencie sacrilege and filthy pollution which is truely the doctrine of Diuells as Saint Paul termeth it I omit to speake how many virgins haue beene defloured how many matrons dishonoured how many monastcries peruerted how many good husbands wronged how many widdowes abused how many wilfull abortments how many slaughters of children and other foule abominations committed by vnmarried Priests therefore though chastitie and single life are both highly commendable and profitable to him that hath the gift to liue so yet the restraint thereof hath more disgraced the Church of God then almost any one point whatsoeuer making euen sacred things to appeare to the world deformed and full of such blemishes as wil neuer be taken away I haue obserued further also that the doctrine of pardons for the release of temporall paines due to finnes either in this life or in Purgatory annexed vnto graines meddals crosses rings and the like paltry things which is a doctrine most currant in the Church of Rome doth serue for the root offpring of much couetousnes and auarice of much losse of time vnprofitably of simony in selling Masses which are counted sacred things for money of neglecting to pray for the liuing while so many dirges masses funerals trentals and Aniuersaries are said for the dead without fruit or profit nay how farre did Pope Gregorie Lipeloo in vita Greg. Mag. stiled the Great proceed in the vanitie of this doctrine whilest he praied not for deceased Christians only but for a damned Pagan who as it is fabulously writtē in his life and hath passed currant these many hundred years deliuered the soule of Traian the Emperour out of hell fire by his praiers which hath hitherto beene obtruded vnto the Christian world for an especial fauor shewed by God vnto that Pope which shall neuer be shewed vnto any other Be not these goodly illusions of the world most abominable abuses of religion growne vp in the Church of Rome enameled with zealous and charitable pretences whilest such tales must set forth this Popes worth and be beleeued and the holy Scriptures teaching no remission after this life must not be of any credit at all I haue noted many euil branches to rise out also frō another root of their doctrine which cōfisteth in teaching men to pray to Saints how much Gods glory thereby is takē from him is apparent to any man of experience trauel who hath seen obserued how much the outward solemnities of Saints daies do excell the solemnities of Sundaies which are the feasts of the Son of God that hath obserued many more Churches dedicated to thē then to God himself that hath noted the ordinary common praier of lay-men to be called our Ladies office whilest they haue none at all made in honor of the holy Trinity or of the Father or the Son only a short one they haue in honor of the holy ghost another of the crosse yet not free from superstition idolatry whilst they pray Officium sanctae crucis ad Mat. By the signe of the cresse to be deliuered from their enemies whilest they attribute the victory Christ got vpon the crosse to the crosse it self saying O victory of the crosse and admirable signe cause vs to hold our triumph in the heauenly court Againe Antipho By a tree we were made bond-mē by the holy crosse we are set free The fruit of the tree seduced vs the Sonne of God redeemed vs. And againe O blessed crosse c. sweet wood sweet nailes c. Antipho ad noc Againe O venerable crosse which hast brought saluation to wretches by what praise shall I extoll thee for that thou hast prepared vnto vs thy heauenly life Againe speaking to Christ By thy holy crosse thou hast redeemed the world c. Al which in my iudgement seemed very derogatory to Gods glory as tēding to a diuine worship of the creature for the Son of God And thus in their excessiue deuotions to Saints and creatures they haue little feeling or vnderstanding of the true loue and deuotion they should feele and shew to their Creator 8 When moreouer I consider how the Church of Rome freeth the Clergie from true obedience to temporall Princes Other instāces of the corrupt fruits of Romish doctrine by their immunity it pretēdeth they enioy euen by Gods law and great priuiledges freeing frō ciuil courts gouernment I find here an open gap made to al busie heads tumultuous spirits to say thinke do what they list against the sacred authority of Kings and Princes confirmed by God himselfe But withal when I adde the doctrine now so much taught in the Church of Rome by her false prophets viz. that the Pope hath power and ecclesiasticall authoritie from God for the good of the Church to depose Emperours Kings and Princes from their regal dignities kingdomes in the execution whereof the Pope himselfe as the head of Christianity wil be the chiefe iudge commander in his owne cause I find al the wals defences of security for Kings shaken to the ground and doores let open to the wicked intentions designmēts of factious spirits to plot against Kings and to subuert kingdomes with liberty of conscience free from all scruple or remorse Hence and from no other spring ariseth so much contempt in the
offered for the liuing and the dead for their sinnes punishments satisfactions and other necessities let him bee accursed Which curse albeit it carrieth a terrour with it to such as are not enlightned so that they can discerne the erroneous doctrine for which it accurseth and that carrieth not rather in minde the feare of Gods maledication than any of man saying Cursed is hee that putteth his trust in man and taketh man for his defence and his heart goeth from the Lord as the followers of the Church of Rome doe who relie only vpon the Popes authoritie who may be as sinnefull a man as any other thinking themselues secure if his authoritie be their defence and the warrant of their beliefe yet could I not stand in dread of his curse when once I found this Sacrifice of the Masse as it is now taught by the Church of Rome not to haue sufficient warrant by Gods word nor by the ancient Church teaching any such doctrine concerning it as the present Church of Rome teacheth 2. The Masse was not instituted by Christ For first I obserued that this Sacrifice which the Church of Rome teacheth to bee a propitiatorie Sacrifice and such a one as may be offered for sinnes as well of the liuing as of the dead is not any thing agreeable to the institution of our LORD IESVS there is not so much as a word spoken by CHRIST of any offering or oblation to bee made but only commandement giuen to eate and drinke and to doe that in remembrance of him his wordes only importing the institution of a Sacrament and no Sacrifice Neither did hee so much as vtter a word that hee offered himselfe at the last Supper for Cornelius Musso a Bishop so famous for his learning Bib lioth Sanct. lib. 4. Suar. tom 3. d. 74 §. 2. as Sixtus Senensis writeth that hee was a Preacher at twelue yeares old and all Italie ranne after him did defend that Christ at his last Supper offered no Sacrifice at all whereupon I framed this argument Note this argument The Priest in the Commemoration of the last Supper is not to doe other thing in substance then what Christ did but Christ as Musso held offered to Sacrifice at all ergo the Priest in commemoration of Christs last Supper is not to offer vp any Sacrifice at all Behold then here it followeth by necessarie consequence vpon Mussoes Assertion that the Sacrifice of the Masse is not to bee offered at all It is cleare as Musso saith that hee offered not himselfe to his Father at his last Supper for then should hee not haue perfected his Sacrifice with one oblation made as the Apostle Saint Paule teacheth Hebr. 7.27 and 9.26.28 but with a double Oblation twice made namely once in his Supper and once vpon the Crosse which were most repugnant to the holy Scripture Againe the Apostle Saint Paul saith 1. Cor. 11. v. 23. sequent I haue receiued of the Lord that which I deliuered vnto you c. and so sheweth the whole manner of CHRISTS institution of the blessed Eucharist who made no mention at all of any Sacrifice which the Apostle considering he boasted that hee had shewed all the Councell of God would not haue omitted Act. 20.27 if the Supper had contayned any meaning of a propitatorie Sacrifice Moreouer Saint Paul writing to the Corinthians bids vs to shew the Lords death not by sacrificing Christ for to Sacrifice and to shew the Lords death are two distinct thinges and the shewing CHRISTS death by the Sacrament is sufficient for the application thereof to our soules for the remission of our sinnes Therefore I could not conceiue any such Sacrifice as the Masse propitiatorie for sins to be instituted by Christ which Sacrifice if it bee of such importance as the Church of Rome teacheth and so principall an act of religion doubtlesse there would haue beene some apparent touch thereof expresly giuen in the holy Scriptures and especially in that place where the Papists pretend it should be instituted Again The Sacrifice of the Masse disableth Christs sacrifice vpon the Crosse 1 Ioh. 22. I haue further obserued that to teach the doctrine of the propitiatorie Sacrifice of the Masse the perfect satisfaction made by Christs Sacrifice vpon the Crosse is made insufficient and inualid For hee being the propitation or reconciliation not only for our sinnes but also for the sinnes of the whole world for the demonstration of which effect vpon the Crosse he cried Ioh. 19.30 finished I can see no neede why a propitiatorie Sacrifice of the Masse should bee offered for sinnes so often since the reconciliation made by Christ is applied by the Sacrament Hebr. 7.27 Besides since Christ did it once when he offered vp himselfe and as S. Paul saith Not that he should offer imselfe often Hebr. 9.25 none being Priests according to the order of Melchisedech but Christ of whom the Scripture saith Hebr. 5.4.5 Tues Sacerdos in aeternū secundū ordinē Melchi it followeth that no other was to offer vp Christ as a propitiatorie Sacrifice for sins but himselfe Moreouer the Sacrifice of Christ hath no neede to bee often reiterated whereby the Priesthood of Christ is opposite to the Priesthood of the old Testament whose sacrifices ought to bee reiterated for Christ needed not daily Hebr. 7.27 as those high Priests to offer vp sacrifice for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe And againe After hee had said This is the testament that I will make with them c. and their sinnes and iniquities will I remember no more Hebr. 10.16.17.18 Where remission of these thinges is there is no more offering for sinne And againe Christ by his owne bloud entred once into the holy place and obtained eternall redemption for vs not such a redemption as is to be reiterated euery day Hebr. 9.12 And againe Not that hee should offer him selfe often as the high Priest entred into the holy place euery yeare with other bloud for then must hee haue often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the Sacrifice of him selfe And as it is appointed vnto men once to die and then commeth the iudgement So Christ was once offered to take away the sinnes of many Againe Hebr. 9.25.26 By the which Will wee are sanctified euen by the offering of the body of IESVS CHRIST once made And againe Hebr. 10.10 Euery Priest appeareth daily ministring and often times offered one manner of Sacrifice which can neuer take away sinnes but this Man after hee had offered one Sacrifice for sinnes sitteth for euer at the right hand of God Hebr. 10.11.12 c. for with one offering hee consecrated for euer them that are sanctified By which places it is cleare there needes no more reiteration
be another not this Damasus In Appar pag. 378. Tom. 1. pag. 573. Bar to 4. pag. 428. which Baronius saith containeth many things repugnant vnto themselues almost in euery Pope and therefore he thinketh it to be collected out of diuers authors Master Doctor Heskins in his Parliament of Christ to proue the sacrifice of the Masse alleageth Amphilochius who liued in the yeare 390. as the author of the life of Saint Basil Pag. 157. Bar Mart. Ian. 1. pag. 6. Spurius Posseuin in Appar pag. 77. yet Baronius saith That in the iudgement of all the wiser sort it is thought to be some bodies else And Posseuine saith The bastard Amphilochius cannot be his vnder whose name it is carried about Glicas in the fourth part of his Annals hath taught vs. By all which examples of the Papists alle aging such counterseit Fathers for the confirmation of this doctrine of the Masse as also many other points I can by no meanes thinke but that many of them do teach this doctrine most wittingly and maliciously against their owne conscience and therefore sinne deadly against the holy Ghost heaping Gods iudgements vpon them against the day of his wrath and also I assure my selfe that their doctrine cannot be good which is vpheld by such counterfeit and weake props as are the writings of bastard teachers and counterfeit bookes But besides the former obseruations The pretended priuiledges of the Masse most fond Ioannes de Comb. compend Theol. verit li. 6. cap. 18. which doe sufficiently discouer the erroneous doctrine taught by the Church of Rome concerning the Masse the great and maine excellent priuiledges which she pretendeth to waite vpon this sacrifice is not to be omitted whereof Ioannes de Combis alleageth diuers saying The Masse hath many prerogatiues First because it is celebrated by one that is fasting Secondly because only in a Church and vpon an altar vnlesse sometimes of necessitie vnder a Tent or in some other honest place Thirdly because it is behouefull that he that celebrateth bee a Priest Fourthly because it is behouefull that hee be clad in sacred vestments Fifthly because only it is done in the day and not in the night vnlesse in the Natiuity of the Lord. Sixtly because it is celebrated with a lighted candle yea though a thousand Sunnes should shine vpon the earth Seuenthly because there words doe sound which are Diuine Angelicall and humane Diuine words when the Pater noster is said or sung and when the words of the Lord are read in the Gospell Angelicall words when Glorie be to God in the highest but humane words in the Collects and the like Eighthly because there are heard three of the noblest tongues viz. Hebrew as Saboath and Osanna Greeke as Kyrie eleison Latine as in others which are there Ninthly because the Masse in his kind is as full of mysteries as the sea of drops as the Sunne of beames as the firmament of Starres as the imperiall heauen of Angels Tenthly because Priests in solemne Churches haue in their Masse many Ministers the Deacon Subdeacon and Acolytes Eleuenthly because the Angels being there in the presence of such maiestie it sufficeth vs to be schollers Twelfthly because there is the Lord of heauen and earth I might vnto these twelue adde the effects of the sacrifice of the Masse also taught by Bernardinus de Busto who amongst many others very ridiculous putteth for one this prerogatiue Bern. de Bust. in ser de Sacrif Mis viz. quamdin quis audit sacrum not senescit man waxeth not old so long as hee heares Masse When I read these priuiledges after it had pleased God to giue me a true vnderstanding of the Masses idolatries I could not but grieue that men should be thus deceiued by the diuels suggestions as to giue credit vnto such idle deuises for the maintenance of Gods dishonor and the diuels seruice Is it not a great prerogatiue thinke you of the Masse that the Priest must be fasting before he go to take a peece of wafer and a prertie quantitie of good Maligo rich Canarie or other strange wine I trow it is a prettie breakfast to take three draughts of such wine although there be a few drops of water in the last This priuiledge I haue obserued pleaseth the Iesuites best of all who scorne to haue weake wine as Clarret but commonly make prouision of the best comfortable Sackes for that purpose and will lightly take more into the Challice then any other Priests out of a greater care they haue that no particles of Christs sacred flesh should stay about the sides of the Chalice which religious care is a good faire cloake for them to warme their fasting stomackes with the more beartie and full draught so that in truth this fasting priuiledge of the Masse serues but for a colour to haue a good breakfast and so to comfort the Priests stomacke that many a Lay man would be full glad of the like The other prerogatiues as weakly grounded vpon mans inuentions not on Scriptures or Apostolicall traditions in truth are as meane but especially that great prerogatiue of the Masse viz. that a man groweth not old so long as he heareth Masse is one of the foolishest conceits of a Franciscan Frier that euer I heard or read For if it were true there is no Doctor Steuens water could so preserue a mans life or prolong it as the hearing of a Masse and I thinke many would heare more Masses then they doe if this were sound Diuinitie but by this it is easie to discouer the Masse not to be as the Church of Rome teacheth a principall act of religion and a worke that surpasseth all the workes that euer God wrought as the worke of creation and redemption more miracles appearing in the Sacrament then in either of them as may be obserued in Ioannes de Combis Lib 6. de cap. 14. and noted by Master Perkins in his Reformed Catholike and not any whit touched as farre as I could perceiue in master Doctor Bishop against him but rather a most diabolicall illusion of the world drawing men to serue the creature in stead of the Creator and the diuell in stead of God And this in very truth appeareth most plainely The Masse confirmed by false miracles a palpable marke of false doctrine if wee consider diligently how the Pseudochrists and false prophets of the Church of Rome endeuor as it were seeing the weaknes of their cause to establish and make good their doctrine of the Masse with the signes wonders and prodigies which Christ himselfe the Sauiour of our soules willeth vs not to beleeue which are so ridiculous that no man of sound iudgement reading them can chuse but laugh and smile at them howsoeuer out of true charitie and a right religious zeale he haue greater cause to commiserate the poore blinded soules that are most miserably seduced by them I will therefore for the fuller manifestation hereof set downe some few
by the secret vertue of the Stone after an inuisible manner adioyning the Rings together a goodlie entire Chaine was made of them Euen so dearely beloued Christian Reader I finde Christ Iesus to haue beene such a powerfull and attractiue Loadstone vnto my Soule by the precedent obseruations lincking the one vnto the other with such infallible truth that therewith euen as with a most strong chaine of his excessiue loue and charitie hee hath now at the length drawne mee to the knowledge of his true Faith rightly taught and professed in the Church of England 2 It is no other than a chaine of Charitie A briefe recapitulation of the premised obseruations by which hee hath drawne mee to write this Treatise for the manifestation of his truth to those that are ignorant thereof It was a chaine of his prouidence by ministring occasions of times persons and places concurring to my conuersion It is a chaine of truth that euery mans chiefe businesse in this life must bee to attaine vnto the end he is created vnto by God or else hee receiueth his soule in vaine It is a chaine reaching from heauen that a supernaturall and reuealed knowledge from God is necessarie to saluation The obseruation also of an absolute necessitie of a supernaturall Faith is a strong chaine to draw any man to search diligently after it The knowledge likewise of the right rule and golden mete-wand of true Faith consisting of GODS sacred Word is a most forcible chaine to drawe Christians vnto the right knowledge of GODS truth The true knowne visible Church of Christ teaching the true sense of Scriptures is a powerfull chaine to draw men vnto the right faith of CHRIST IESVS Conformitie of Doctrine with the ancient doctrine of the Primitiue Church being a proper marke of the true Church of God is likewise a most attractiue chaine drawing to the true knowledge of right Christianitie The wonders and supposed miracles which Christ fore-told the Pseudo-Christs and false Prophets should doe for the seducing of Gods Elect if it were possible are also a strong chaine to draw any man from the Church of Rome The great hypocrisie of false Teachers fore-spoken of in the holy Scriptures agreeing chiefly with the Church of Rome are a chaine of great strength and power to draw any man from that Church The fruits by which false Prophets are to bee knowne and discerned abounding in the Church of Rome are also a powerfull chaine to draw any man of true iudgement from the abhominiations of that Church The discouerie of the Sacrifice of the Masse to bee Idolatrous which is accompted by the Church of Rome the chiefest act of religion that can bee done to God is a most forcible chaine to draw any man to the knowledge of CHRIST IESVS once offered for vs procuring our Sanctification Is not the proofe of Transubstantiation also to bee a noueltie a potent chaine to draw any man from Rome to the Church of England where the Sacrament is freed from such disgrace Is not the Amputation also of the holy Eucharist a powerfull chaine to draw men from the Church of Rome that they may rightly according to Christs institution bee partakers of the Lords Supper else where Is not also the noueltie of the Popes Pardons and Indulgences which is annexed to Crosses Graines and Meddals a powerfull chaine to draw any man that is not ridiculously childish a stronge chaine to draw him from the Church of Rome If the false doctrine of seuen Sacraments be well discouered by any man bee can not want a strong chaine to draw him to acknowledgement of two true Sacraments instituted by Christ if the doctrine of the Virgin Maries conception in originall sinne bee doubtfull in the Church of Rome the truth of Scriptures shewing it certaine may serue for a strong chaine to draw any man from that doubtfulnesse If the pretended chastitie of the Romish Clergie doe make the Church of Rome seeme more pure and holy than any other the prohibition of lawfull marriage to Priests and the dispensation and permission of vnlawfull marriage to kindred may bee as a strong chaine to draw deceiued soules from the filth and impurities of her hypocriticall holinesse By these the mightie strength power of all those chaines hath the goodnesse of almightie God deliuered my long estraied soule out of her dangerous waies setled me in the happie societie of his true faithfull beleeuers teaching the true ancient Catholike and Apostolike faith Oh how truly may I now say with holy Dauid in humble acknowledgement of Gods singular mercies vnto my soule Maruailous are thy workes Psal 139.14 O Lord and that my soule knoweth right well 3. Now it is time To all Seminarie Priests O all yee Seminarie Priests in this Land or else where who labour still in the same blindnesse and errours wherein hitherto I haue beene my selfe inwrapped as in a darke cloude that out of that true charitie and zeale of your soules good and happinesse wherewith I haue cause to be affected towardes you I direct my speech a while vnto you and manifest the sincere candor of my heart and affections to pittie your case as I haue had cause to bee sorrie for it heretofore in my selfe and therefore I can not but admonish you of the perill you liue in both of body and soule for looking no better into the doctrines which you teach You pretend to bee the salt of the earth Math. 5. vers 13. and the light of the world therefore you haue cause to see well that your doctrine bee sound wherewith you season mens soules and that the example of your vertues and life bee not hypocriticall and superstitious if your salt bee infatuated with nouelties and corrupt doctrines all the world will trample vpon you and you are only fit to bee cast out vnto the dunghills if your liues giue no true light but bee a couered vnder the appearance only of vertues as vnder a bushell where there is no corne your poore followers will bee hunger starued and runne into darkenesse and neuer finde the true light of the world CHRIST IESVS Who illuminateth as Saint Iohn saith Ioh. 1. vers 9. euery man comming into this world If it bee true that CHRIST saith Hee that doeth and teacheth Math. 5.19 shall bee called great in the Kingdome of hâ—auen Vnlesse both these duties goe together without mixture of falshood and finne you can neither bee great in Heauen nor in Earth but certaine I am your paines will bee great in the deepedungeon of hell Examine well your owne consciences both for doctrine and conuersation build not vpon other mens bookes only but examine their doctrines by the infallible rule of Scriptures send your Disciples vnto Christ as Saint Iohn Baptist did not to the Popes who can and haue erred both in doctrine and manners say vnto your Children as Christ our Lord and Master said Search the Scriptures c. because