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
the true Church of Christ and which was Gentilisme but now it is no way knowne vnto those which desire to know which is the true Church but onely by Scriptures wherefore because all these things which belongs so properly to Christ in truth heresies haue the same also in schisme Churches likewise holy Scriptures likewise Bishops likewise and other orders of Clerkes Baptisme likewise the Eucharist and all the rest lastly Christ himselfe One therefore that desireth to know which is the true Church whence shall he know it in the confusion of such likenesse but only by the Scriptures Note this likewise heretofore they were knowne by miracles who were true Christians who false How false Christians either could not do miracles as true Christians did or else they could not do such as true Christians did But now the working of miracles is altogether taken away and it is more found that false miracles are wrought by those who are false Christians as Peter according to Clement expouÌ„deth also power is to be also giuen of doing ful miracles vnto Antichrist Likewise heretofore the Church of Christ was vnderstood by their maners when the conuersation of al or most Christians was holy which was not among the wicked But now either such or worse Christians are become then Heretikes or Gentiles And moreouer greater continencie is found amongst those who liue in scisme then among Christians He therfore that will know which is the true Church of Christ whence shall he know it but only the Scriptures Note this The Lord therefore knowing that such a confusion of things should come in the last dayes he therefore commandeth that Christians who are in the Christianitie being desirous to obtaine firmenesse of the true faith should flie vnto nothing but vnto the Scriptures Note againe For otherwise if they haue regard to other things they shall be scandalized and shall perish not vnderstanding which is the true Church and by this they shall fall into the abomination of desolation which shall stand in the holy places of the Church Whereby it appeareth that the only means to find out the true Church is the canonicall Scriptures especially in these latter times to which we are now arriued 5 To our purpose also Gregorie Nissen calleth the Scriptures Other fathers Orat. de eis qui adeunt Hierosolimam A straight and inflexible rule I obserue also Saint Augustine to ioyne with the former who saith The Scripture pitcheth downe the rule of our faith De bono vid. cap. 1. And againe hee saith This controuersie depending betweene vs requireth a Iudge and let the Apostle Paul iudge with him because Christ also speaketh in his Apostle De nupt cencup ad Vater lib. 2. cap. 33. Epist 112. ad Paulin. In another place If a matter be grounded on the cleere authoritie of the holy Scripture such I meane as the Church calleth canonicall it is to be beleeued without all doubt but as for other witnesses and testimonies vpon whose credit any thing may be vrged vnto vs to belieue it it is lawful for thee either to credit or not to credit them according as thou shalt perceiue them of waight to deserue or not to deserue credit He saith besides De doctrin Christiau lib 2. cap 9. Ibid. cap. 42. All points which concerne faith and good life are found in those things which are plainly set downe in Scripture And againe in another place Whatsoeuer it be that a man learnes out of the Scripture if it be hurtfull there it is condemned if it bee profitable there it is found Tract 3. in 1. epist Ioh. Contra lit Petilian Dâ—â—at lib. 3 cap. 6 de vnit Eccles cap. 11. Againe hee saith The Church is our mother her breasts are the two Testaments of the Scripture whence she giueth her children milke Againe further If we or an Angell from heauen declare vnto you either concerning Christ or his Church any other matter or any thing belonging to our faith or life but what you haue receiued in the Legal and Euangelicall Scriptures let him be accursed The same famous Doctor likewise reuoketh from miracles to Scriptures De vnit Eccles cap. 16. saying Say not these things are so because such a one did such and such marualles but let them proue their Church by the canonicall bookes of Scripture and by nothing else These are the demonstrations of our cause these are our foundations these are our grounds whereupon we build And againe Our faith shal reele totter if the authoritie of the Scriptures stand not fast By all which according to this famous Doctor who is termed malleus haereticorum the hammer of heretikes you see this rule of faith most cleerely approued and iustified 6 Neither doe other auncient Writers swarue from the same doctrine Other fathers De error prophan relig p. 61. for Iulius Firminus sayth Let the venerable mysteries of the Prophets be opened let the credit of the holy Oracles stand by vs. Origen further sayth Hom. 1. in Ierem We must of necessitie call the Scriptures to witnesse for our sences and interpretations without them are of no credit Cyrill the Bishop of Hierusalem sayth Concerning the holy and heauenly mysteries of faith Catech. 4. pag. 15. we must not deliuer any thing though neuer so small Note this without the holy Scripture neither may we be led away with probabilities and shew of words neither yet beleeue me barely saying these things vnto you vnlesse thou also beleeue the demonstration thereof from the Scripture for the securitie of our faith ariseth from the demonstration of the holy Scripture The Emperour Constantine in his speech to the Bishops of the Nicene Councell hath this memorable saying Theod Hist li. 1. c. 7. pag. 284. We haue the teaching of the holy Ghost written for the Enangelicall and Apostolike bookes and the Decrees of the old Prophets doe euidently teach vs the things that are needfull to be knowne concerning God Therefore laying aside all contention let vs out of the dinine inspired Scripture take the rersolution of those things we secke for Neither will I let my penne paste another notable saying of Saint Augustine which is diligently to bee noted saying In Io. tract 21. Some may obiect we doe rashly in discussing and searching out the wordes of God but way are they vttered if they may not be knowne Why haue they sounded if they may not be heard and why are they heard but that we should vnderstand them Thus the Ancient resolued me in the securitie of this rule 7 And not onely these Proofes of late Writers but also the moderne Writers of the Church of Rome forgetting themselues as it seemeth in their writings euen against their owne grounds about the rule of faith haue giuen me no lesse euidence for this most straight and sufficient rule of the sacred letters and Canonical bookes than the former For first their great
learned Doctor whom they call the Angelicall Doctor sayth Tho. Aqu. lec in 1. Tim. 6. The doctrine of the Apostles and Prophets is called Canonicall because it is as it were the rule of our vnderstanding 1. q. 1. ar 4. And againe our faith resteth and stayeth it selfe vpon the reuelation giuen to the Apostles and Prophets which writ the Canonicall bookes 1. q. 1. ar 8. and not vpon reuelation if any such haue beene made to other Doctors And also in another place hee sheweth how all iudgement of truth is to be referred to the Scriptures saying In arguing it properly vseth viz. the said reuealed knowledge Tho. 1 q. part 1. q. 1. ar 8. ad 2. whereof he speaketh of necessitie the authorities of Canonicall Scripture but the authorities of other Doctors of the Church as it were arguing out of her owne but probably For our faith doth relie vpon the reuelation made to the Apostles and Prophets who wrote the Canonicall bookes nd not vpon any reuelation made to other Doctors Therefore Augustine sayth in his Epistle to Hierome Epi. 19. Paulo post princip to 2. I haue learned to giue this honor to the onely bookes of Scriptures which are called Canonicall as to beleeue most firmely that not one author of them hath erred in writing but others I reade so that with what soeuer holinesse and learning they are endued as not therefore to thinke any thing a truth because they haue held or written so And in another place Faith doth cleaue vnto all the articles of faith for one medium to wit for the first truth proposed vnto vs in Scriptures according to the doctrine of the Church vnderstanding rightly and therefore hee that swarueth from this meane doth totally want faith Antoninus the Archbishop of Florence writeth expressely Sum. part 3. tit 18. c. 3. ff 3. That God hath spoken but once and that in the holy Scripture and so plentifully to meete with all temptations and all cases that may fall out and all good workes that as Gregorie in the two and twentieth booke of his Morals expounds it he needes no more speake vnto vs concerning any necessarie matter seeing all things are found in the Scripture Gerson a great man in the Councell of Constance sayth De com sub vtraque specie The Scripture is the rule of our faith which being well vnderstood no authoritie of men is to be admitted against it Durandus sayth That generally in the things that touch our faith wee must speake to that which the Scripture deliuereth Praef. in sent least any man fall into that which the Apostle noteth 1. Cor. 8. If he thinke he knoweth something yet the knoweth nothing as he ought to know for the manner of our knowledge must be not to exceede the measure of faith and the holy Scripture expresseth the measure of faith Alliaco the Cardinall sayth 1. Sent. q. 1. ar 3. The verities themselues of the sacted Canon be the principles of Diuinitie because the finall resolution of Theologicall discourse is made into them and originally from them is drawne euery conclusion of Diuinitie Conradus Clingius sayth Locor l. 3. c. 29. pag. 290. The Scripture is the infallible rule of truth yea the measure and iudge of the truth Peresius the Diuinitie Reader at Barcelona in Spaine sayth The authoritie of no Saint is of infallible truth Iac. Per. de ratio con li. 2. c. 19. for Saint Augustine giues that honor onely to the sacred Scriptures Whereupon I frame this reason That onely is the infallible rule which is of infallible truth but the Scripture onely is of infallible truth therefore the Scripture onely is the infallible rule 8 Bellarmine also writeth thus Other late Writers De verbo Dei li. 1. cap. 2. The rule of faith must be certaine and knowne for if it be not certaine it is no rule at all if it be not knowne it is no rule to vs but nothing more certaine nothing better knowne than the sacred Scripture contained in the writings of the Prophets and Apostles wherefore the sacred Scripture is the rule of faith most certaine and most safe and God hath taught vs by corporall letters which wee might see and reade what he would haue vs beleeue concerning him Whence I gather that if the Swenckfeldians are to bee drawne to the written Text then ought those of the Church of Rome also be recalled to the same rule from their vncertaine traditions from the Popes sole definitiue sentence and from their Councels not teaching by Scriptures If nothing be more knowne nothing more certaine as the Cardinall confesseth than the Scriptures why doe they reiect them from being the rule as not sufficient to preserue from error not knowne ynough The same Cardinall sayth in another place De not eccles c. 2. ff respond Simpliciter The Scripture is better knowne than the Church in some case as namely where it is receiued and speaketh plainly and the question is of the Church Willauincentius confesseth The Scriptures and they alone are able to teach vs to saluation De ratio stud Theol. li. 1. c. 31. pag. 21. as the Apostle in the third chapter of his second Epistle to Timothie affirmeth saying All Scripture is inspired of God in which words the Apostle comprehendeth all things that are needfull to the saluation of man Comment in 2. Tim c 3 in vers 15 16. Espenceus writeth That if any thing be needfull either to be knowne or done the Scriptures teach the truth reproue the false reclaime from euill persuade to good neither yet doe they make a man good in some sort but perfect yea they can teach a man to saluation and make him learned sufficiently Panormitane writeth thus One faithfull man Part 1. de elect polest ca. significa though priuate is more to be beleeued than the Pope or a whole Councell if he haue better reason on his side and authoritie of the Old and New Testament And Gerson more sully De exemp doct part 1. considera 5. The examination and triall of doctrine concerning faith belongeth not onely to the Pope and Councell but to euery one also that is sufficiently seene in the holy Scripture because euery one is a fit iudge of that he knoweth And againe some lay-man not authorised may be so excellently learned in the Scripture that his assertion shall be more to be credited than the Popes definitiue sentence for the Gospell is more to be credited than the Pope Therefore if such a lay man though he be priuate teach a truth contained in the Gospell and the Pope either know it not or will not know it yet it is euident that his iudgement is to be preferred Costerus Cesterus sayth That such verities concerning our faith as are absolutely necessarie to be knowne and beleeued of all men are plainely taught in the Scriptures themselues Doctor Saunders sayth Rock pag. 193. Wee
light of Scriptures Psal 119. vers 10.4 Psal 119. vers 18. vnto thy Lord God Lucerna pedibus meis verbum tuum lumen semitis meis Thy word is a lampe vnto my feete and a light vnto my path And againe Open thou mine eyes that I may behold wonderous things out of the Law 11 Yet thou art to haue great care that thou make not this rule longer than it is nor shorter for this is forbidden by Christ himselfe speaking against such a one saying I protest vnto euery man that heareth the words of the prophecie of this Booke Apoc. 22.18 19. if any man shall adde vnto these things God shall adde vnto him the plagues that are written in this Booke and if any man shall take away from the words of the booke of this prephecie God shall take away his part out of the Booke of life and out of the holy Citty and from the things which are written in this Booke This fault of adding to the Books of holie scripture is very notorious in the Church of Rome as I haue duly obserued Ses 41. For the Councell of Trent addeth to the Canon of the old Testament diuers Apocriphall Books which must be beleeued as Canonicall Scriptures as namely Tobias Iudith Hester and the two bookes of the Macchabees Esdras Wisedome and Ecclesiasticus all which are learnedly proued to be Apocriphall by the right reuerend Father in God my Lords grace of Canterburie in his answer to master Doctor Hill his eight reason Num. 3. sequent the consideration whereof made me plainely conclude that heerein the Church of Rome giues great and apparent occasion for any to iudge that she erreth and consequently not to heare her voice thus vttering falshood for trueth giuing equall authoritie to the Apocriphall Bookes with the holy canonicall Scriptures CHAP. VII Containing an obseruation how the Ministerie of the true Church of Christ is the meanes of teaching the true sense and vnderstanding of Scriptures where and when it hath a visible and externall gouernement ALthough I haue cleerely discouered The externall ministe rie of the Church an ordinarie meanes to know the true sense of Scripture that the sacred Scriptures are the chiefe infallible rule of faith and most sufficient in the precedent obseruation yet could I not rest satisfied till I found also a meanes for the simple and vnlearned to ground their faith vppon because Deus vult omnes saluos fieri ad agnitionem veritatis venire God will haue all to be saued 1. Tim. 2.4 and come to the knowledge of his trueth And as well as he in the gouernment of his creatures hath his end to which he designes them so also by his wisedome he doth most prudently substitute subordinate means for the full accomplishment of such his designements now therefore how those that are neither able to reade the scriptures or though they be able haue not sufficient skill and knowledge to consider the circumstances of Texts and by the analogie of faith not learned enough to find out the true meaning of the Scriptures nor haue the gift of interpretation as many and most haue not whereupon arise many deprauations of Scriptures how such should be directed in the right vse of the rule of Scriptures in finding out the right meaning of them I thought it a matter of great weight wel to discouer and by the declaration thereof to affoord a stay to weake consciences in this behalfe In the scrious discussion of which point it pleased almightie God so to second my carefull Labours and indeuours herein as that I receiued ful satisfaction in mine owne iudgement by this conclusion namely That the most ordinary externall direction left by God especially to direct vnlearned men in the finding out of the true sense and meaning of the Scriptures is the ministerie of the true visible Church of Christ assisted by the holie Ghost and the Church in this respect is called 1. Tim. 3.15 Matt. 5.14 The pillar of truth and the ministers thereof The light of the world 2 And therefore as master Harding himselfe confesseth True vnderstanding of Scripturs only in the Church Doctor Hard. conâ—ut of the Apologie of the Church of England fol. 36. Mester Celuine admonisheth very well That it is especially to be noted that out of the Church there is no light of the sound vnderstanding of the Scriptures But the inconsiderate Doctour maketh a verie fond inference vpon this ground saying This ground being laid on which each part must sland and be tried in crow no more against vs boast your selues no more we feare not the iudgement of the holie Scriptures nay it is your selues that feare this iudgement for your owne conscience telleth you that on this ground you are the weaker side Jnstit lib. 4 cap. 8. num 7. hee forgot that master Caluine said Let this be a firme axiome That no other word of God is to be had to which place must bee giuen in the Church than what is maintained first in the Law and Prophets then in the writings of the Apostles neither is there anie way of teaching in the Church of God but by the prescript and rule of his word If master Harding had well obserued this hee would not haue made such an inference or affirmed that the Protestants feare this iudgement but rather would haue concluded as I doe That since both stand vpon the outward ministerie of the true Church let vs seeke the true Church of Christ and hauing found it The deuties of the true church then heare and follow her doctrine teaching according to Scripture and out of Scripture 3 The due obseruation whereof sheweth That the true visible Church is to represse the deprauations of Heretickes and partly to informe those that are vnlearned and to exercise euen the obedience of those that are learned and by the externall ministerie of teaching the true sence of Scriptures is to giue directions and is duetifully by her members to bee heard and followed Which assertion I find not to make either for the present Church of Rome or of Engl. or any other particular Church till it bee prooued which of them is the true Catholike Ancient and Primitiue Apostolike Church teaching the sound Doctrine of the first pure and vntainted ages whereof I am to speake in the Chapter following CHAP. VIII Containeth a fundamentall obseruation how that consormity of doctrine with the ancient doctrine of the Primitiue Church may bee a good meanes in these latter ages to know the true Church of Christ. AFter that I had thus discouered both the most sufficient rule of faith to be the canonicall and true Scriptures and the most ordinarie externall meanes to find out the true sence to be the ministerie of the true Church Antiquitie a good inducement to the true Church I could not yet giue sufficient contentment to my vnderstanding vntill such time as I had found out also
striue with him he cannot answere him one for a thousand And againe Cap. 28. How much soeuer wee sweate in good workes we doe not apprehend true cleanenesse but we imitate it And in another place he sayth Lib. vlt. Mor. c. vlt. Our euils are pure euils and the good thinges which wee beleeue wee haue cannot bee pure good thinges With which auncient Writers verie well agreeth Saint Bernard Ser. 5. de verbis Isaiae saying If our righteousnesse be humble perhaps it is right but not pure vnlesse perhaps we beleeue our selues to be better than our fathers who said no lesse truely than humbly All our righteousnesse is like a filthie polluted cloth How is it pure iustice where sinne cannot yet be wanting By all which places I was enforced to conclude the acknowledgement of the imperfection of good workes with the Church of England to be much more agreeable vnto truth and more profitable for true Christian humiliation than an ouerprizing of our workes with the Church of Rome to puffe vp soules with vaine glorie and ostentation by the which manie are most lamentably let fall into the pit of Hell Tolluntur in altum vt lapsu grauiore ruant they are lifted vp on high that their fall may be the greater 10 Againe Imperfect because they cannot iustifie to demonstrate further the imperfection of our workes the auncient Fathers are most cleare teaching that they cannot iustifie a man in the sight of God Saint Ambrose sayth But that is auailefull vnto me Ambros de vit bon li. 1. cap. 6. that we are not iustified by workes of the Law I haue not therefore whereof to glorie in my workes I haue not whereof to boast my selfe and therefore I will glorie in Christ I will not glorie because I am iust but I will glorie because I am redeemed I will not glorie because I am void of sinne but because sinnes are remitted vnto me I will not glorie because I haue beene profitable but because Christ is the aduocate for me with the Father but because the bloud of Christ is powred out for me The same learned Doctor in another place sayth Vaunt not thy selfe for being styled the Sonne of God In Luc. cap. 14. grace is to be acknowledged nature not to be vnknowne neither mayest thou boast thy selfe for seruing well for doing what thou oughtest to doe the Sunne serueth the Moone obeyeth and the vessell of Gentiles chosen of God sayth I am not worthie to be called an Apostle And elsewhere shewing himselfe not to be guiltie of sinne he addeth but in this I am not iustified Saint Augustine further sayth Tract 82. in Ioannem This is glorie towards God wherewith not man but God is glorified if he be iustified not by workes but by faith And againe In Psal 30. You are saued by grace sayth the Apostle and this not of your selues but it is the gift of God not through workes as if you did well that you might be worthie to approach thereunto not through workes least perhaps he be extolled 11 Further Imperfect because not meritorious for proofe of the imperfection of our workes I finde the auncient Fathers to affoord me matter herein teaching them not to be meritorious for Origen was auncient and yet hee said Orig. ad Rom. li. 4. c. 4. I can hardly beleeue there is any worke that may require the reward of debt Saint Chrysostome is auncient and yet hee sayth Hom. 33. in Genes If any of our workes doe follow the free vocation of God they are a retribution of debt but grace beneficencie and greatnesse of bountie are Gods gifts therefore not meritorious Saint Hilarie also sayth In Psal 51. That not the workes of iustice themselues were sufficient vnto the merit of perfect blisse vnlesse the mercie of God also in this will of righteousnesse doe not repute the vices of humane changes and motions Lib. 1. aduers Pelag. Saint Hierome sayth Now therefore wee are iust when wee confesse our selues sinners and our righteousnesse is not in proper merit but by Gods councell Lib. 4 de Ciuit. Dei cap. 20. Saint Augustine sayth Without the merits of good workes the sinner is iustified by faith and that alone De grat lib. arbitr cap. 9. And againe The Saints doe attribute nothing vnto their merits they attribute all to mercie O Lord. And againe elsewhere Wee must vnderstand that God bringeth vs to eternall life not for our merits but for his owne mercie Lib. 1. de vocat Gent. Prosper further sayth Therefore in the Parable of those that laboured in the Vineyard the same reward is giuen to the Labourers whether they labour much or little that those who haue laboured with much sweate and haue not receiued more than the last may vnderstand that they haue receiued the reward of grace and not of workes Yea and Gregorie the great Super Psal 7. Paeniten Bishop of Rome sayth It is one thing for God to reward men according to their workes and another thing to giue the reward for the workes themselues when the Scripture sayth According to our workes the qualitie of our workes is vnderstood and that the reward shall be his whose the workes are for vnto that blessed life wherein wee liue with God can no labour be compared no worke likened seeing the Apostle sayth The sufferings of this life are not worthie of the glorie of the life to come Which proofes of auncient Writers shew most clearely good workes not to be so perfect as the Church of Rome makes them and therefore I may well say with Waldensis He is to be reputed the sounder Diuine Sacrament ti 1. c. 7. p. 30. and the better Catholike and more agreeable to the Scripture that simply denieth such merit confessing that simply no man merits the kingdome of Heauen but obtaines it by the grace and free will of God that giues it 12 From all which authorities of the auncient Fathers Later writers proue the same Bernard orat 1. omn. sanct diuers wayes shewing the imperfection of our workes Saint Bernard seemed no whit to swarue saying But what can all our righteousnesse be before God Shall it not according to the Prophet be reputed as a filthie polluted cloth and if he be straightly iudged all our righteousnesse shall be found vniust and hauing too little What therefore shall be of sinnes when iustice it selfe may not answere for it selfe Therefore deuoutly crying with the Prophet Enter not into iudgement with thy seruant O Lord with all humilitie let vs haue recourse vnto mercie whihch alone can saue our soules And in another place If any be deuout if he be solicitous Bernard ser 3. de annuno Mariae if he be feruent in spirit let him take heede he trust not to his merits that he relie not vpon his workes All which though they make strongly against the doctrine of the Church of
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
sweet prouidence and mercie for those that liue in a most blinded and yet zealous ignorance of the errors they are in wrapped in by the slights of their false teachers seducing them who are much more industrious and laborious for the kingdome of Antichrist than the true professors of the Gospell are for the kingdome of Christ according to our Sauiours owne words Prudentiores sunt filij tenebrarū quam filij lucis in generatione sua The children of darknesse are more prudent in their generation than the children of light Against whom I will daily pray that those who stand as sentinels ouer the reformed Churches may both haue aud carefully practise our Sauiours words in another place as an holesome Autidote Estote prudentes sicut serpentes simplices sicut columbae Be ye prudent like serpents and simple like doues vsing serpentine prudence to defend their faith and soueraigne rulers as their heads though with hazard of their owne bodies and liues and not omitting such a sweet doue-like simplicity and mildnesse without gall of malice that their aduersaries may be ouercome by the obseruation of their wisdome and their Christian-like charitie towards them 3 But to returne whence I am digressed The Church of Rome by terrors more thē by proofes endeuors to plant the beliefe of seuen Sacraments I discouer the idlenesse of the Romish Anathema by the error and noueltie of the doctrine of seuen Sacraments for the desence wherof the Councell hath thundered it out for I can find no Scriptures making properly for seuen no nor any one ancient Father reckoning seuen onely and no fewer nor more as for Baptisme and the blessed Eucharist there is no doubt to be made for all the things which the Church of Rome requireth to a Sacrament properly taken do concurre therein Belarm lib. 1. de sacra Bapt. cap. 1. Hebr. 6. vers 4. Ephe. 5. vers 26. Iohn 3. vers 5. the externall right is expressed in Saint Paul calling it The lauer of water in the word of life The institution and commandement vnlesse a man be borne of water and the spirit he cannot come vnto the kingdom of God c. and in going teach ye al people baptising them in the name of the Father Mark vlt. v. 16. and of the Sonne and of the holy Ghost the promise of grace who beleeneth and is baptised shall be saued but who beleeueth not shall be damned So likewise in the Eucharist the externall rite is found to be bread and wine Mat. 26. vers 26 Ioh 6. vers 57. The institution and commandement at the last supper do this in remembrance of me The promise of grace he that eateth my flesh and drinketh my blood abideth in me and I in him Whereby it is apparent that of these two Sacraments the Scriptures shew al the things most plainly belonging vnto a Sacramēt properly taken as the Church of Rome vnderstandeth of Sacrament with all the things necessarily belonging thereunto and therefore that these two are Sacramnts is cleere in their vnderstanding which the Church of England according to all antiquitie doth admit but the other fiue receiued by the Church of Rome either in one effētiall thing or other belonging to a Sacrament properly taken are defectiue as either in the sensible signe or in the institution and commandement or in the promise of grace notwithstanding that all must concurre according to the Church of Rome to a true Sacrament Now therefore although I could particularly shew by the disabling of the other fiue that there are not seuen Sacraments as the Councell of Trent defineth yet because I will auoid prolixitie I will only proue it by shewing that penance is no such Sacrament 4 All Diuines of the Church of Rome do ioyntly agree that euery Sacrament consisteth of matter and forme Penance no Sacrament properly neither is auricular confession any essentiall part thereof Tho. Aquin. part 3. quaest 84. art 2. in corp S. Tho. part 3. vbi supra art 3. in corp the matter say they of this sacrament are cōtrition cōfession and satisfaction for the sinnes on the behalfe of the penitent the forme is the words of absolution pronounced by the Priest Thomas of Aquine their cheefe Doctor saith thus The nearest matter of this Sacrament are the acts of the penitent whose matter are sins which he repenteth which he confesseth and for which he satisfieth And in the next article he sheweth the forme saying It is cleare that this is the most conuenient forme of this Sacrament I do absolue thee With whom Viguerius also agreeth saying Ioannes Viguer Instit cap. 16. vers 1. The nearest matter of the Sacrament of Penance are the acts of the penitent contrition confession and satisfaction the matter of which acts are sinnes which the penitent repenteth which he confesseth and for which he satisfiesh In whose assertions I obserue two notable errors first that they count Penance a Sacrament which is onely a vertue disposing men to the Sacrement of the Eucharist according to that Probet seipsum homo sic de pane illo edat Let a man proue himselfe and so eat of that bread which prouing must be by repentāce And secondly that they make auricular confession consisting in a circumstantiall enumeration of sinnes in their numerall distinct kinds to a Priest an effentiall part of that Sacrament neither of which can bee proued in Scriptures I cannot but admire to see so great a Doctor as Thomas Aquinas was Tho. Aquin. part 3. de sacra poenit art 1. sed contra Act. 8. to make a most weake argument for proofe of this Sacrament saying that as Baptisme is adhebited for the purification of sinne so Penance Therefore Peter said to Simon do penance for this thy wickednesse but Baptisme is a Sacrament as is said before therefore Penance also for the like reason Heere is a stout reason and of great force certes especially when we consider that the Angelical doctor following the vulgar translation misalleageth the Scripture for in the Greeke set out by Arias Montanus the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not do penance Arias Montan. in 8. Act. Apost vers 22. but repent thou as the same Author though a Romanist translateth it Neither is it heere to be omitted how notoriously the Rhemists do depraue the same place of Scripture who in excuse of their following the vulgar translation adde a notable falsehood and vntruth saying In annot Act. 8. vers 22. That the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie as much is it not strange then that Arias Montanus I thinke as good a Grecian as any of them would haue swarued from their translation but their imposture in this place is most inexcusable shewing that they care not what they say so they may crosse the reformed Churches as appeareth when in the table before the new Testament printed anno 1600 wherin they charge the English editions of false translation
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
light to deceiue my soule withall and so I confessed them as ordinarie temptations against faith till at length with a more powerfull light it pleased the true Sonne of iustice and God of glorie to enlighten my vnderstanding in such sort that all the clouds of error and endarkened affections were dispersed like mist before the Sunne what before I held to be hereticall I approued to be most Catholike what before was falsehood was now truth what before was darknesse was now light I found my selfe suddainely in my meditations vpon the grounds of true faith and beleefe like S. Paul enuironed not with a corporall but with a spirituall and most comfortable light from heauen placing my vnderstanding in the paradise of truth and all her delights struck downe to the ground in the humble acknowledgement of mine vnworthinesse and terrified with a voice from heauen not sounding in the eares of my bodie by their corporall Organs but sweetly making a most delightfull harmonie in my soule mollifying the obdurate crust of my heart and forcing me to say Act. 9. vers 6. Domine quid me vis facere O Lord what wilt thou haue me to doe with perfect true conformitie of all my thoughts actions and endeauors answerable to his will Hence was I moued with great power working euen with comfort to my soule to call to mind innumerable passages of Scriptures and auncient Fathers in former times obserued and other reasonable congruencies moouing me most effectually to conuert my selfe to the onely Apostolike Primitiue and Catholike faith truly professed in the Church of England as it were destined hereunto by a presage in my youth when being borne beyond the seas I was by Gods directing prouidence inspiring my parents mindes by my nurse and her husband who were purposely sent for out of England sent into this Realme when I was but few daies old to be nursed here which was a great furtherance and meanes that now in the ninth yeare of my Priesthood I am in this Realme nursed and growne to such a spirituall strength as to embrace the right faith of a true Christian which heretofore I wanted And although lately since my conuersion one said vnto me that it had been better if I had been drowned at sea in the great storme which happened in my passage into this Realme so young which I escaped with exceeding great danger being forthwith entertained into the Castle by the Captaine thereof for my fathers sake than at riper yeares thus to liue an Apostata and to be a scandale vnto the Church of God Yet I trust that I shall make it apparant that it was much better I escaped Gods prouidence in the first escape of my bodie foreshewing a more dangerous second escape from the shipwracke of my soule whereby his glorie in my happinesse may be manifested to the good of many that they may truly say Exod. 1. vers 19. Digitus Dei est hic the finger of God is here 7. The working of the Trinitie in my conuersion the first cause of this treatise Hereby you may see courteous Reader whether I haue not iust cause to make knowne to the world this my conuersion and the true occasions and motiues thereof that all that beare of it may say as I haue cause to say in mine owne soule The finger of God is here For first you may obserue that whilest I wandered out of the right way of true Catholike doctrine Gods goodnesse following the Church of Rome the finger of Gods mercie and goodnesse directed and pointed me which way to take into the right path of heauen most fauorably bestowing vpon me beartie contrition for my former errors both in faith and manners more than euer before Secondly the finger of his wisdome Gods wisdome euen when I was most addicted to the studies of the Roman doctrine occasion being giuen me of conference with some Protestants requiring satisfaction of me in some capitall points of controuersie which I promised either to proue by the Scriptures ancient Fathers and naturall reason or else to embrace the Protestants faith as Catholike therewithall intending to impugne the doctrine of the Religion here professed in England directed my vnderstanding so to examine the controuersies weighing all Cardinall Bellarmines reasons for both sides that doing it with sinceritie I fell into such doctrinall and morall obseruations vpon the grounds of the Romane faith that I most cleerely discouered the darke clouds of error and ignorance wherewith my iudgement and reason were ouercast I found the weakenesse of their grounds the fallacies of their reasons and the insufficiencie of iudgement shewed in most of their controuersies I found many places of Scripture impertinently alledged diuers citations of auncient Fathers fondly wrested against their true vnderstanding many naturall reasons alledged most repugnant to reason Lastly the finger of his Almightie power Gods power as efficaciously as the Load stone draweth yron vnto it drew all the affections of my heart to a firme resolution no longer to sleepe or slumber in my errors but to breake off all the bands of erronious and superstitious doctrine and nouelties wherewith the present Church of Rome holdeth soules in slauerie to Sathan and to embrace the truth of the Ancient Catholike and Apostolike doctrine which I found to bee most purely taught in the Church of England according to the primitiue sinceritie Hence it is most cleerely apparant how much the glorie of God appeareth in my conuersion and the three diuine attributes of goodnesse wisedome and power of the blessed Trinitie Qui tribus digitis appendit molem terrae Esay 40. vers 12 who weighteth the earth with three fingers in the contemplation of which great benefit I may well crie out with holy Saint Paul Rom. 12. vers 33 O the depth of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgements and his waies past finding out for who hath knowne the mind of the Lord or who hath bin his counsellor Or who hath first giuen to him and it shall be recompenced vnto him againe for of him and through him and to him are all things to whom be glorie for euer For to God himselfe must I needes attribute this fauour hauing iust cause for the same with the kingly Prophet to say Psal 34. vers 2. I will alwaies praise the Lord his praise shall be alwaies in my mouth who chiefly hath wrought in my soule the vnderstanding the will and the accomplishment hereof which I can doe no lesse in gratitude than make knowne that his name may be glorified therein Satisfaction the second cause Secondly if my blinded zeale of your soules good did so much transport me in my ignorance and errors as to imploy my best endeuours yea and to venter my life for your good and for the reducing of any in this Realme to the pretended Catholike faith which then I professed without feare of incurring
CHAP. IIII. Containing the second fundamentall obseruation of the supernaturall and reuealed knowledge which is necessarie to saluation AS the first worke whereby Almightie God manifested the greatnesse of his power when hee layed the foundation of the world was the light Genes 1. vers 3. which being dispersdd and confused hee afterwards placed in the globe of the Sunne by which the whole world receiueth comfort and life Euen so in the creation of man who is a liuely mirror and glasse of that greater world A supernatural knowledge necessarie he hath placed in light of vnderstanding in the firmament of his soule to direct him in the way of Gods true seruice and to bring him vnto the promised land of eternall happinesse yet not so that without dependance on him the light of our naturall vnderstanding hath sufficient knowledge thereof or can attaine thereunto of it owne naturall power without Gods especiall illumination for that as all Diuines hold to procure the saluation of our soules it is most behoofefull and necessarie that besides all naturall knowledge and Philosophicall disciplines got by the onely bare discourse of naturall reason our reasonable soules haue a supernaturall knowledge reuealed from God transcending the reach and capacitie of reason which indeed is called the Science of Saints Sap. 10. vers 10. 2 This is excellently well taught and proued by the great Schooleman of the Romane Church The proposition proued who sayth thus It is said in the second to Timothie the third chapter Euerie Scripture inspired from God Tho. Aqu. part 1. q. 1. art 1. sed contra is profitable to teach to dispute to reprehend to instruct to righteousnesse but the Scripture inspired from God belongeth not vnto Philosophicall disciplines which are inuented by the reason of man therefore it is profitable besides Philosophicall disciplines that there be another knowledge inspired from God In which wordes it is here to bee noted that this Doctor taketh the word profitable for necessarie which acception of his is repugnant to those Romanists that abuse the meaning of Saint Paule who onely will haue it serue to shew the profit of the Scriptures but not the necessitie of them and so exclude the Scriptures from being the most infallible certaine and sufficient rule of saluation therefore this Schoolemans sence and meaning here is verie remarkable by the word profitable signifying the necessitie of a reuealed knowledge 3 This he declareth much more plainely in the bodie of the same question answering the maine proposition An absolute necessitie of reuealed knowledge and saying That it was necessarie for mans saluation that there should be a certaine knowledge according to Gods reuelation besides Philosophicall disciplines which are found out by reason of man first because man is ordained by God as to a certaine end which surpasseth the comprehension of reason according to that of Esay the 64. The eye hath not seene O God Esay 64. without thee the things which thou hast prepared for those that loue thee and it is behoofefull that men haue foreknowledge of this end who must order their intentions and actions to an end Hence it was necessarie for mans saluation that certaine things which exceede humane reason should be made knowne vnto him by Gods reuelation Behold here most cleerely an absolute necessitie of a supernaturall reuealed knowledge for the vnderstanding of such things as surmount the capacitie of our naturall vnderstanding 4 His words following doe also import a conuenient necessitie also of such knowledge euen for those things belonging to saluation which wee know by naturall reason A conuenient necessitie of reuealed knowledge His words are these For those things also belonging to God which may be searched into by humane reason it was necessarie man should be instructed by Gods reuelation because the truth of God searched into by reason can be deriued vnto man but by a few and of a long time and with the admixtion of many errors vpon the knowledge notwithstanding of which truth the whole saluation of man dependeth which is in God Therefore that saluation might come vnto men the more conueniently and the more certainely it was necessarie that they should be instructed of diuine things by diuine reuelation it was necessarie therefore that besides Philosophicall disciplines which are found out by reason a sacred knowledge should be had by reuelation Whence it appeareth that a reuealed knowledge is required for a twofold necessitie the one absolute the other ad bene esse for the greater conueniencie and for the better auoidance of error and all to attaine happily the end for which we are created 5 Whereby wee may gather the great excellencie and dignitie of this knowledge aboue all others The excellencie of this knowledge the same Doctor in the next question saying That Augustine sayth in the foureteenth of the Trinitie Tho. Aqu. art 2. sed contra Li. 14. ca. 1. in med to 3. Vnto this Science is that alone attributed wherewith the most holesome faith is engendred nourished defended and strengthened But this belongeth vnto no Science but to the sacred knowlege therefore this holy doctrine is a science Ibid. in corpor And further he sheweth the author of it saying That as the Musitian beleeueth the principles deliuered him by the Arithmetician so the student of sacred doctrine beleeueth the principles delinered vnto him from God Hence the same Doctor saythi in the question following That the holy Scripture speaketh thereof as of one Science for it is said in the tenth of Wisedome he gaue him the knowledge of Saints whereby it is euidently cleere that all the sacred and reuealed doctrine and all the knowledge of faith must come from God Genes 28. vers 12. and be reuealed vnto vs mortall wights liuing in this worldly Pilgrimage for our true comforts and not to bee obtained by our selues euen as to Iacob in his fleepe the mysticall ladder reaching from heauen to earth with God leaning vpon the toppe and the Angels ascending and descending was from God reuealed vnto him when his waking eies could not behold it of whom those words of Wisedome He gaue him the wisedome of Saints Bonauent comment in Sap. cap. 10. are litterally spoken as the Franciscans seraphicall Doctor commenteth vpon that place and therefore may well be called the science and learning of Saints and not of men 6 From the due obseruation of which doctrine I considered the great vanitie and vnhappinesse of those Collections vpon the precedent doctrine that puffed vp with the pride of humane sciences neglect the studie of this principall science of God and his Saints vnto which all the rest are but as handmaids to beare vp her traine Humane sciences vaine Hence I resolued with the assistance of Gods grace to employ all the labours of my studies chiefely in attaining to the perfect knowledge of this science Secondly Knowledge necessarie in Priests I
shew in those wordes I answere it is to be said that one thing may be said to be before another two waies Tho. Aq. 22. q. 4. ar 7. one way of it selfe another way by accident and of it selfe faith is the first of all other vertues for as in things agible and to be done the end is the beginning as is abouesaid it is behoofefull that the Theologicall vertues which haue the last end for their obiect be the first and take place of other vertues and for the last end it selfe it is behoofefull that first it be in the vnderstanding then in the will because the will is not carried vpon any thing but as it is apprehended in the vnderstanding therefore for that the last end is in the will by hope and charitie and in the vnderstanding by faith Tho. Aqu. 12. q. 34. art 4. ad princip art q. 13. art 3. it is behoofefull that faith be the first of all vertues because naturall vnderstanding cannot reach vnto God as he is the obiect of blisse in which sort hope and charitie aymeth vnto him yet accidentally another vertue may be before faith for the cause which is accidentally is accidentally the first Now to remoue the impediment appertaineth to that cause which is accidentally as it is manifest by the Philosopher accordingly Aristoteles in 8. Phisuli 8. text 32. to 2. whereunto some vertues may bee said accidentally to be before faith in how much they remoue the impediments of beleeuing as fortitude remoueth inordinate feare hindering faith humilitie pride by which the vnderstanding refuseth to submit it selfe to the truth of faith and the same may be said of some other vertues although they be not truly vertues vnlesse faith be presupposed Augustin contra Iouinianum l. 4. cap. 3 tom 7. as it appeareth by Saint Augustine in his booke against Iouinian Hence it appeareth by this Doctor that if faith be wanting no Christian can haue that reuealed knowledge which necessarily for his saluation hee is bound to haue and therefore I incessantly laboured to finde out the assurednesse of this faith and the more that I thought how I might finde out this faith so necessarie to saluation it pleased God to suffer me to proceede in my search for some infallible rule by which I might measure without danger of mistaking the true faith of Christ and thereby be most comfortably led as with the fierie pillar like the Israelites by night through the wildernesse of this world Exo. 13. vers 22. vnto the most desired land of euerlasting happinesse and securitie where that promise of God made by the mouth of his Prophet may be verified of vs Esay 32. vers 18 My people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places CHAP. VI. Containing the fourth fundamentall obseruation about the rule and straight mete-wand of the true Christian faith BEing thus arriued by Gods grace to discouer and rightly to obserue how important a thing it is to build vpon this foundation of true faith The true Canonicall Scriptures the chief rule of faith without which all the building of our soules would be but weake and soone fall to ruine I felt my selfe most forcibly moued by Gods Spirit with all humilitie and diligence to search out the most straight rule where no crookednesse should appeare with the which I might so truly measure out the right faith and true Church of God which Saint Paul calleth the Piller and firmament of truth In the desire whereof occurred vnto my memorie the Angell that talked with Saint Iohn Apocal. 21. vers 15. hauing a golden reed in his hand to measure the spirituall Hierusalem with all the gates the walles the foundations and all the parts of that great citie wishing that it would please God to bestow vpon me such a golden reed wherewith I might measure out the true faith and Church of God that all that are crooked in faith and misproportioned in their liues might find out the truth and be in the number of those of whom the Psalmist saith Psalme 32.11 Laetamini in domino exultate insti gloriamini omnes recti corde Be glad ye righteous and reioyce in the Lord and bee ioyfull all yee that are vpright in heart Whereupon I began to reflect vpon the chiefest rules spoken of either by the Church of Rome or other Churches pretending reformation and examining with a great desire of truth whether visibilitie and continuance of personall succession of Bishops in any Church or whether the Popes sole iudgement and definitiue sentence either with a Councell or tanquam ex Cathedra without a Councell or whether vnwritten traditions or whether the written word and facred Scriptures could be vnto me a straight rule of true faith and of the true Church of Christ me thought I found by all probable euidences and allowed testimonies that only and principally the written word of God I meane the true canonicall Scriptures could be the golden rod and straight mete-wand wherewith the true proportion and frame of Christian faith could bee measured in so much that me thought I might well say to my inexplicable comfort and to the honor of God as that high soaring Eagle Saint Iohn said Apoc. 11. vers 1. There was giuen me a reed like vnto a rod and it was said vnto mee rise and mete the Temple of God and the Altar and them that worship therein 2 But heere thou wilt say gentle Reader that this is but an imagined golden reed Obiections against Scripture as the chiefe or certaine rule and that this is but as crooked a measure as any other in respect of the many difficult places of Scripture which tire out the braines of the most learned as also in regard of the diuersitie of iudgements that is found about the sence of Scriptures for that the translations hauing been diuers it is hard for any man to iudge which is the truest but all these mists of but apparent reasons will easily be disperst if thou wilt please but heedily to peruse the proofes and authorities I bring for this my sure and strongest fundamentall obseruation I know onely but three kinds of strong arguments that may be produced for any veritie as namely the sacred Scriptures the authoritie of the learned and the force of natural reasons all which three do proclaime with a loud voice vnto vs that the written word is the most certain sufficient and infallible rule of faith that we can haue in this world and consequently the true golden mete-wand of Gods eternall truth and all Christian reuealed verities 3 This haue I gathered first out of the Scriptures By proofe of Scripture Esay 8.20 for I find in Esay the Prophet that we must repaire to the Law and to the testimonie if any speake not according to that word Prou. 2. vers 1. Prou. 2. vers 9. there is no light in them I
find also the wise Salomon to affirme that Gods words will make a man vnderstand righteousnes and iudgement and equitie and euery good path I find likewise in Saint Luke and other Euangelists Luke 1. vers 4. These things are written that we might haue the certaintie of that whereof we are instructed and that we might beleeue in Iesus and in beleeuing haue life eternall through his name I find further that Christ saith Search the Scriptures Ioh. 20. vers 31. for in them yee thinke to haue eternall life and they are they which testifie of mee as also in another place When one asked Christ what he might do to be saued Luk. 10. vers 26. he referreth him to the Scriptures for his direction saying What is written in the Law So did Abraham answere the rich Glutton They haue Moses and the Prophets Luke 16.29 I find also Saint Paul free from all exception herein saying The Scriptures are able to make vs wise to saluation 2. Tim. 3. vers 15. Vers 16. Vers 17. through the faith that is in Christ Iesus and are profitable to teach to improue to conuert to instruct in righteousnesse that the man of God may be absolute and perfect to euery good worke And in another place we may not presume aboue that which is written I find likewise Saint Peter to accord with Saint Paul 2. Pet. 1.19 when hee saith Wee haue a more sure word of the Prophets whererunto wee cannot take heed as vnto a light that shineth in a darke place till the day dawne and till the day-starre arise in our hearts Many more proofes would the canonicall Scriptures afford to the same effect therefore since by the premised places of Scripture I see that he that speaketh not according to the word of God hath no light in him since the Scriptures can make vs know righteousnesse iudgement equitie and euery good path since they were written that we might haue certainty in that we are instructed in and beleeuing haue life eternall since we are sent to the Scriptures by Christ since they are able to make vs wise to saluation since they are profitable to make vs perfect to euery good worke since it is presumption to go aboue that which is written since the Prophets be our light in darknesse what better rule can we haue of our faith what can excuse any mans ignorance that knoweth this or what an obstinate wilfulnesse were it for me that knowing these testimonies of Scripture shall not beleeue them or why should I not thinke that the Church of England hath not the best reed or mete-wand to measure the truth of her doctrine by when she teacheth Juel Apol. part 2. cap. 9. diuis 1. That the Scripture comprehended in the canonicall bookes of the old and new Testament is the rule of faith so farre that whatsoeuer is not read therein or cannot be proued thereby is not to be accepted as any point of faith or needfull to be followed 4 Which doctrine cannot be shaken or ouerthrowne By proofes of Fathers if we esteeme the authoritie of the learned who do most plentifully giue witnesse and vnanswerable proofes for the same S. Basil who liued in the fourth centurie after Christ saith Let the holy Scriptures be arbitrators betweene vs Basil opist 80. ad Eustac medicum pag. 334. and whosoeuer hold opinions consonant to those heauenly oracles let the truth be adiudged on their side And Optatus disputing against a Donatist presseth him thus Contra Parmem lib. 5. pag 393. We are saith he to equire out some to be iudges betweene vs in these controuersies The Christians cannot because both sides cannot yeeld them and by parts taking the truth shall be hindered The Iudge must be had from without our selues If a Pagan he knowes not the mysteries of Christianitie if a Iew he is an enemie to Baptisme therefore vpon the earth no iudgement concerning this matter can bee found the Iudge must be had from heauen but to what end should we kocke at heauen when heere we haue one in the Gospell Heere we see Saint Basil appeales for iudgement to the Scriptures and so Optatus likewise to the Gospell no acknowledgement here of other arbitrement vpon earth What shall I speake of Tertullion who is most plaine for me Tertul. contra Hermog calling the Scriptures the rule of faith The golden-mouthed Chrysostome will not heere forsake me who termeth the Scriptures Chrysost hom 13. in 2. Cor. Hom. 3. de Laz. A most exquisite rule and exact squier and ballance to trie all things by And also in another place saith God hath left vs the Scriptures more firme then any miracle And vpon the Acts of the Apostles discourseth very fitly to this purpose Chrysost hom 33. in Act. A Gentile saith hee commeth and saith I would bee a Christian but I know not which side to cleaue vnto many dissensions are among you and I cannot tell which opinion to hold euery one saith I speake the truth and the Scriptures on both sides are pretended so that I know not whom to beleeue to this Chrysostome replieth Truly saith he this maketh much for vs for well might you be troubled if we should say we relie vpon reason but seeing we take the Scriptures which are so true and plaine it will be an easie matter for you to iudge And tel me now hast thou any wit or iudgement Note this for it is not the part of a man barely to receiue whatsoeuer he heareth but if thou marke the meaning thou mayest throughly know that which is good when thou buyest a garment though thou hast no skill in wearing yet thou sayest not I cannot buy it they deceiue me but thou doest all things that thou mayest learne to know it say not then I am no scholler and will be no iudge I can condemne no opinion for this is but a shift and a cauill and let vs not vse it for all these things are easie There is nothing can bee more cleere for this most sufficient rule of faith then that which is written by this ancient Author of the imperfect worke falsely fathered as some thinke vpon Saint Chrysostome whom because he is often alleaged by the learned of the Romane Church I will also alleage against them this Author expounding those of Saint Matthew Chrysost opus imperfect hom 49. Then those that are in Iurie let them flie vnto the mountaines explicateth them thus that is they that are Christians let them repaire vnto the Scriptures The mountaines are the writings of the Apostles and Prophets and wherefore doth he at that time command all Christians to repaire to the Scriptures because in that time heresie hath obtained the Curches there can be no proofe of true Christianity neither can there be other refuge for Christians which shall desire to know the truth of faith but the sacred Scriptures Before it was many wayes shewed which was
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
say that before the world did beleeue they were necessrie to this end that the world might beleeue but whosoeuer doth enquire after wonders that hee may beleeue hee himselfe is a great wonderment who beleeueth not now the world doth beleeue By which words I obserue a necessitie why men should look for miracles in the Primitiue Church but none why wee should expect them now but rather why wee should feare to bee deceiued by beleeiuing false ones for true ones and therefore Saint Augustine giueth another stronger reason to hold him in the Church than the continuance of miracles saying Contra Epi. fundamenti The consent of people and nations doth holde me there doth hold mee an authoritie which was begunne with miracles nourished by hope encreased by charitie confirmed by antiquitie by which I obserue though hee shew the authoritie of that sacred doctrine confirmed in the beginning by miracles as a menes to hold him yet hee speaketh of no continuance of them but leaueth confirmation to the authoritie of sacred doctrine it selfe which must bee the strongest hold of the Churches claime De vera relig cap. 25. Saint AuguStine also in another place saith Since the Catholike Church is diffused through the whole world and grounded neither are these miraculous things permitted to endure vntill our times lest the mind should alwayes seeke visible things and by the custome of them man-kind should waxe cold at the new appearance whereof it was all on fire Mor. lib. 27.11 And Saint Gregorie saith most plainely What maruaile is it if the faith being propagated miracles be not oft done since euen the very Apostles in many which were alreadie faithfull did not doe them Neither is Isidorus any whit discordant from Saint Augustine aboue recited who seemeth to insinuate as much in these words Miracles are a signe Isidor lib. 1. de summo bono not necessarie for the faithfull who now haue beleeued but to the vnfaithfull that they may bee conuerted for Paul for the infidelitie of not beleeuers cureth the father of Publius by miracles from the infirmitie of an ague but sicke Timothie who was a faithfull not by prayer but medicinally that thou mayest know miracles to be done not for the vnfaithfull but for the faithfull So I find Didacus de la Vega not to swarue much from this doctrine Conc. quadrag feria 4. post primam dominicam quadrag Matth. 12. vers 39. who vpon these words Generatio male adultera signum quaerit signum non dabitur ei nisi signum Ionae Prophetae An euill and adulterous generation seeketh a signe but no signe shall be giuen vnto it saue the signe of the Prophet Ionas saith The Scribes and Pharisies approach vnto Christ to require signes and wonders from heauen by the which hee should shew himselfe the true Messias promised in the Law whome hee reprehendeth with sharpe wordes and confoundeth them calling them an euill and adulterous generation and their demaund required no milder wordes but was worthie of such an answere For the comming of the Sonne of God into the world was not so hidden but that it was preuented many ages before and announced by the heauenly Oracles of the Prophets Whereupon I obserued that if the Scribes and Pharsies were reprehended so seuerely for requiring signes from heauen because they had Christ foretold by the Prophets then could I not but assure my selfe that the followers of the Church of Rome are worthie of as great a reprehension euen of the same nature of adulterous generation that after the faith so long planted and begunne with miracles and confirmed by antiquitie boast so much on their owne miracles and strange wonders Doctor Stapleton vpon these words of Christ Iob. 4. Prompt mor. Dom. 20. post Pent. soco 5. Nisi signa prodigia viderit is not creditis Vnlesse you see signes and wonders you beleeue not hath these words worthie of note and obseruation The ruler is checked because that being brought vp amongst the Iewes and instructed in the Law hee would not beleeue by the authoritie of the Scriptures but by signes but expect the extreame daunger of his Sonne that hee might see a signe This was an incredultie almost common to all the Iewes which in another place Christ taxeth most sharpely for certaine of the Scribes and Pharisies comming vnto him and saying Master wee will see a signe of thee Matth. 12. answering hee said vnto them Matth. 16. a wicked and adulterous generation asketh a signe Which words againe hee answered at another time when the Sadduces empted him in like manner and calleth them a wicked and an adulterous generation which seeketh signes because they did euill in tempting God and such an euill was this that they shewed their soules not to bee the true spouses of God by faith but adulterous friends of transitorie things For euen as a wife which truely loueth her husband desireth not to see any extraordinarie signes of her husbands loue towards her as that her husband should as it were cast himselfe into the fire or water for his wiues sake but resteth contented with that true internall loue which hee carrieth her and the common externall signes of a husbands loue towards her So the faithfull soule which by faith and charitie is espoused vnto her God if shee bee such a one doth see so many signes in her selfe the loue of God so vehement and sincere so many embracings of Gods loue towards her so many and frequent sweetnesses from aboue so many daily graces fauours and benefits lastly that peace of her God which passeth all vnderstanding that to seeke other signes for confirmation of her faith in God or the charitie of God towards her she esteemeth it not onely idle but also most impious For as it is an argument of chast loue to cleaue only to God so is it the signe of an adulterous soule in slipperie things to seeke externall signes Further as the ancient Iewes were contented with the signes of their Elders done in the desert in the red sea on mount Sina Deut. 32. in the passage of Iordan according to that Interroga patres tuos dicent tibi Aske thy Fathers and they will tell thee So the Iewes when Christ teacheth and all Christians at this day must be cōtented with the old signes either typically done before Christs comming of which it was not fit the Iewes should be ignorant and chiefely the Scribes and Pharisies and the Princes of the people amongst which this Ruler seemeth to be one or performed by Christ himselfe which are sufficient for our faith Therefore all this curiositie and shew of incredulitie and fornication from God is worthily taxed by Christ either in this Ruler or in the standers by or in both whose hearts he saw By which Lobserued how worthie of reprehension of the Church of Rome is which for confirmation of her doctrine euen vntill his day standeth still vpon miracles as
haue heard reported once by an English Gentleman that serued sometimes amongst them of a Countriman of his who fighting against the Souldiers of the Reformed Religion in the Low Countries and finding his powder so moist that with often putting match to it it would not take fire in most blasphemous manner see swore in the Spanish tongue I vow to God that this day I thinke God is become a Lutheran For in very truth if the Texts which Viguerius citeth so confidently thinking by them to ouerthrow all the Lutheranes in the world be well and rightly vnderstood you shall finde them to be of no efficacie at all and to be but match powder without fire that is Scripture and his owne sense and priuate vnderstanding without the fire of the holy Ghost without the Spirit of truth and the comfortable Master teaching all truth for the prophecie of Esay only foresheweth how Christ the Messias comming into the world should Preach the remission of sinners to all in generall and deliuerie to those that liued in the darknesse of ignorance before the comming to Christ as the Gentills who should finde mercy and truth by Christ as well as the Iewes Neither will I denie which maketh nothing for Viguerius but that the remission of sinnes and also the remission of paines due to sinne is meant by the word Indulgence the infinite guilt of sinne and the eternall paine due to sinne in hell fire both which belong to sinne being taken away by the bloud of Christ and therefore if the eternall paine why not also the temporal what reseruation did Christ make or his Apostles to shew that the ternall pain should be remitted and the temporall be reserued only for the Pope to be pardoned by means of crosses medalls graines rings knotted cords and the like childish trinkets O miserable blindnesse that cannot discerne such grosse errours and so great a prophanation of Christs merites and satisfaction Sweet Iesu open the eyes of all that are thus blinded let them see how the sacred Scriptures are foolishly misapplied wickedly wrested racked and most impiously prophaned for the supporting of Romish nouelties I will not shew how impertinently other places are applied by Bellarmine for the confirmation of the same Romish errour my designement not being to write a whole Booke of Confutations but only to point at the chief obseruations I made in diuers points of religion inducing me from Romish errors and idolatries vnto the light of truth 4 Vpon further consideration of indulgences I find also The doctriue of Romish In dulgences not ancient that as they are not established by Scriptures rightly vnderstood so neither are they supported by antiquity in the primitiue age of the Church Bellar. cites Greg. the first to haue graunted Indulgences in the dayes of stations Bellar. de sacra poenit lib. 5. ca. 3 in 4. dist 20. q. 1 artic 3 quast 2. Alt. sum Theol. tract 6. ca. 9. for proofe wherof he citeth Thomas Aquinas and Altisiodorensis who was before Thomas hee citeth also Leo the third who as S. Lugderus writeth at Aquisgraue in the Pallace dedicated a Church to the blessed virgin Mary enduing the same Church with many indulgences He citeth besides Sergius the second about the yeere 844. who graunted indulgences of three yeares and of three Quadrigenaries vnto those that should visite the Church of S. Martin vpon the mountaine Spist de sanct Suuiberto apud Sur. tom 2 post S. Suuibert vpon the feast of the same Church He citeth likewise Vrban the second to haue graunted a plenary indulgence to those that went to the holy warres Hee citeth also Martine the fift to huae graunted a plenarie indulgence And the Councell of Trent to haue approued also the vse of Indulgences Amongst all which cited by Bellarmine Pope Gregorie the first liued in the sixt centurie Pope Leo the third who was successour to Pope Adrian the first liued in the eight centurie Sergius the second successor to Gregory the fourth liued in the ninth century Vrban the second successor to Victor the third liued in the eleuenth centurie Pope Martin the fift by some called Martin the third successour to Iohn the one and twentieth liued in the fifteenth centurie as appeareth in the French Iesuite Iames Gaultier Table Chron. de l'estate du Christianisme Now therefore when I doe seriouslie consider these assertions of Ioannes Viguerius and Cardinall Bellarmine for the practise of Indulgences the ancientest they cite is Gregory the great who liued in the sixt centurie which was after the sowing of much cockle and more heresies man being asleepe no such practise hauing beene knowne by anie Pope before then whereby it appeareth that their doctrine euen by their owne assertions about these pardons and indulgences is but a new doctrine lately sprung vp in the christian world and hath not the marke of Antiquitie to stand in defence of it 5 This I find also euen by Bishop Fisher to be most true Other late writers shew the noueltie of Indulgences who saith That so long as there was no care of Purgatorie no man sought after Pardons for on it dependeth the credite of Pardons When therefore Purgatorie was so lately knowne and receiued in the Church Assert Luther confut art 18. pag. 86. who now can maruell at Pardons that in the beginning of the Church there was no vse of them Pardon 's therefore began after that they had trembled a while at the paine of Purgatorie I find also that Durandus saieth There are few things to be affirmed for certainetie concerning Pardons 4. d. 20. q. 3. because the Scripture speaketh not expresly of them and the Saints Ambrose Hillarie Augustine Ierome speake not of them at all Caietane also the great Schooleman saith There can no certaintie be found of the beginning of paerdons There is no authoritie of the Scripture or auncient Fathers Greeke or Latine that bringeth it to our knowledge Tra Hat de Indulg ca. 1. And Alphonsus sheweth in verie plaine termes that they are but nouelties saying Their vse seeme to haue come but lately into the Church Haeres verbo Indulg And Henriquez a Iesuite often cited by the Readers in Rome hath these wordes There bee ceertaine late Dinines which affirme it is no rashnesse Sum mor. li. 7. cap. 3. if a man say the vse and practise of Indulgences is not from the Apostles times Now this beeing considered which these Writers esteemed most learned by their owne associates doe finde euen contrary to cardinall Bellarmine who citeth Scriptures for proofe of Indulgences that there is no mention of in the holy Scriptures nor Fathers nor the ancient Church I could not but conclude but that certainely they are nouelties not to bee embraced the doctrine of them is but cockle that ouergroweth the good corne it is after-comming and therefore not to be esteemed So that now finding no good ground of these Pardons I can find no truer
ground of them in all rpobabilitie than that the Popes being desirous to enrich themselues with money haue deuised them for the emptying of mens purses throughout all Kingdomes subiected to his vsurping authority like Boniface the ninth of whom it is written That he sent into diuers Kingdomes his Treasurors with Pardons Theod. a mem de scismat lib. 1. ca. 68. pag. 20. who extoried thereby very great summes of money from the simple people that in some one Pronince they would get together aboue an hundred thousand florens and released all sinnes to them that confessed vnto them without anie penaunce Therefore as I said in the beginning anarice caused spirituall blindenesse in Popes and blindenesse as a punishment confirmeth them more and more in their errors 6 Is it not strange considering all reason to bee against this doctrine of Indulgences that the Church of Rome will by her comminations still curse those that embrace it not as the Councell or Trent doth all those That affirme them to bee vnprofitable Ses 25. decret de Indulgentijs or denie anie power to be in the Church to graunt them What shall not as I said before the bloud of Christ as well take away the temporall paine due vnto sinne as the eternall or is not his satisfaction infinite what neede then the superfluous satisfaction of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did the auncient Church euer speake of other Pardons than of the Pardons of outward penances which ere enioyned for publique satisfaction of the Church Hath not Christ fatisfied for the whole world what neede then of the satisfactions of Saints what more than Indulgences instilleth a vaine securitie into the soules of men and ouerthroweth the foundations of all true contrition is not Gods forgiuesse and remission expressed with an Omne debitum dimisi tibi Matth. 18.32 I haue forgiuen thee all thy debt if euerie debt why not aso the debt of temporall paine if an exception can be shewed why is it not made manifest Now iudge beloued Reader whether heere bee not sufficient reason to make mee or anie other say farewell vnto the Romish Church that thus enthralleth soules prophaneth the bloud of Christ disableth the Sacraments and picketh mens purses by the deuised doctrine of her Ecclesiasticall Indulgences Deere Iesu pardon my former fault make mee see better heereafter let mee with true compunction for this errour say with the holy Prophet Dauid Erraui sicut ouis quae perijt quaere seruum tuum I haue gone astray like a lost sheepe seeke thy seruant O Lord Psalme 119. verse 176. CHAP. XVI Containing an obseruation about the number of seuen Sacraments admitted by the Church of Rome IN my trauels in the Low-countries I haue often smiled to see how the people in those parts Vaine is the terrors of Romish curses against the truth in a faire corne-field to driue away crowes and other birds from the corne will most artificially frame the reprefentation of a terribleman standing ouer the corne with a grimme countenance and with bow and arrowes drawne vp to the head to the great terror of all birds that none may approach as if forthwith he would hit all that came neare So likewise when I confider how the Church of Rome vseth the shew of terrors and comminations to keepe Christians from feeding vpon the wholesome truthes and verities growing in the spacious fields of Gods word I find much cause of laughter to see shee should thinke men endued with reasonable soules should haue so little sense as not to discouer her vaine scare-crowes of curses and excommunications which are only terrible in words and iust nothing in effect but counterfeit terrors without hurt or harme as for example she makes a great shew in words concerning the number of seuen Sacraments as if she would shoot euery one to the quicke that will be so venterous as to approach vnto the field of Scriptures to know the truth thereof her threatning shew is this Concil trid sess 7. desacra in genere Can. 1. If any shall say that all the sacraments of the new Law were not instituted by Iesus Christ our Lord or that there are more or fewer then seuen viz. Baptisme Confirmation Eucharist Penance Extreame-unction Order and Matrimonie or also any one of these seuen not to be truly and properly a Sacrament be hee accursed Heere is the definitiue sentence of the Church of Rome casting you out of her Synagogue if you gainesay her decree it is curiositie with her and great presumption to examine her doctrine you must not be so hold as to taste of the sweet and most pleasant fruits of Gods word the arrow is drawne vp to the head against you the terror of Anathema must put you to flight Christs doctrine must be no longer the little graine of mustard-seed growne vp aboue all hearbs for his faithfull birds to sit vpon the boughs therof this scar-crow Anathema must put all to flight 2 But those that are wise and iu siciall doe discouer the vanity of this frightful spectacle Those that are wise discouer the vanitie of them with the Berraeans they will examine the Popes doctrine by the Scriptures as they did Saint Pauls they will follow the directions of Doctor Stapleton who appointeth also a meane to trie the doctrine of false teachers by antiquitie euen for all the common sort of people They will as a great Doctor and Champion of the Popes said to me once find that it had been better that the Pope had left many of the doctrines of the Councell of Trent vndefined because so many new Anathemaes makes the world begin to suspect that the Popes labour more to subiect people vnto them by terrors then by truth as men doe children who to keepe them in awe will tell them of Hobgoblins and Robin-good-fellowes such like that wil fetch them away if they bee vnruly and leaue not their crying Which policie my selfe partly obseruing to be vsed by the Church of Rome euen in a moderne example of Paul the fifth his Breue against the oath of alleageance thinking only by the bare words declaratiue without any one reason alleaged for the vnlawfulnes in taking it other then his owne plaine assertion to strike such a terror both into his owne children and into the King and State as if none would dare to gain-say it but blessed be almightie God who hath so communicated the beames of his vnspeakable wisdome vnto him and his loyall subiects yea and vnto many of the Popes owne children who were long seduced by his pretended inerrable power that they dare not onely beleeue the contrarie but also openly auouch it to the world and ioyne foot to foot in defence thereof both with pen and sword if need be howsoeuer the Iesuites would thinke themselues aduantaged if both sides should come to this latter encounter but I trust God out of his mercie will dispose of milder courses more manife sting therein his
confession to the elder of the two and chiefly in respect of his authoritie The next morning shee went to him desiring him to heare her confession who being willing bad his companion to withdraw himselfe a little a side which he did yet sometimes casting his eies towardes them he perceiued that at euery sinne the Lady confessed a Toade went out of her mouth but being at last neare the point of confessing her most odious and detestable sinne where with her soule was charged for feare and shame shee durst not expresse it whereupon the yong religious Frier who stood at the end of the Chappell saw all the mentioned Toades returne againe into her mouth Soone after these two religious men departed and being vpon the way the yongest beganne to tell the elder that which hee had scene when the Lady was at confession with him wherby the elder vnderstood that the same Lady A strange tale about a Ladie not confessing all her sinnes willingly and to her knowledge had concealed some sinne which shee had not confessed who forthwith returned backe againe vnto her to admonish her to looke well to her conscience but alas hee found her dead And as hee praied to God for her three daies together at length shee appeared vnto him with a chaine of redde hot yron about her necke with two Serpents embracing her and sucking her breasts with two Toades in her cies from her mouth and nostrills issued forth fire and brimstone and about the haire of her head there were a great number of Lizardes who said vnto him O Father I am that accursed and miserable woman that two daies since made a confession vnto you but because I did willingly conceale the sinne of Adulterie and Incest behold I am damned for euer With that the Confessarius adiured her by the liuing God to declare two thinges vnto him first the signification and meaning of these diuers paines Vnto whom shee answered that the Lizards crawling about her head were for the punishment of the dressings shee wore about her head the two Toades which couered hereies were the punishment of her wanton and lasciuious lookes the flaming darts were for punishment of her detractions defamations foule and dishonest songs and speeches The two Serpents which sucke my breasts signifie the foule touchings which haue beene committed vpon mee The crueltie of the Dogges that deuoure my handes are punishments for mine owne vnchast touchings of my selfe and for that I haue giuen presents vnto my Louers out of the goodes wherewith I might haue relecued the poore Seruants of CHRIST IESVS I am seated vpon this Dragon that putteth mee to vnspeakable paine and torment burning my legges and thighes in punishment of all my wicked deedes Then the Penitentiarius willed her to expound his other doubt namely for what sinnes men of these times were principally damned Shee answered that men went downe to Hell for all manner of sinnes but women chiefly for foure sorts of sinnes for the sinne of luxurie for their sinnes of vaine apparell and painting for witch-craft and for their shame to confesse their sinnes And so when shee had said thus much the Dragon with a wonderfull great noise raised vp himselfe and carried her to hell where shee remaineth in endlesse torments If this were a true storie no doubt it would make much for auricular confession but the cause of suspition is that there is no place named where this should happen or where this Ladie dwelt besides it standeth onely vpon the bare relation of a Frier which kinde of people are by many much suspected of forgerie in such deuises and lying miracles which often the very circumstances of them doe discouer to be false Is it likely that she who had long concealed her sinnes would haue gone at all to confession vnlesse shee had purposed to open them he being a stranger and vnknowne But the storie may serue in Friers iudgements to terrifie poore women withall as the Popes Anathemaes doe terrifie many men who stand more in feare of them than of Gods threatnings But sweet Iesus keepe men from beleeuing such lying wonders and giue them grace not to giue eare to any thing not warranted in Scriptures or iustified by antiquitie and as thou hast mercifully led me from beleeuing such lyes so of the same goodnesse impart also the shining beames of truth vnto others and graunt that thy onely two Sacraments Baptisme and the holy Eucharist iustituted by thy selfe may haue their due esteeme and other institutions to be esteemed not as Sacraments but as matters profitable for vse and fit to be practised in the Church CHAP. XVII Containing an obseruation about the doctrine of the Virgine Maries conception in originall sinne ALbeit I finde that God is to be glorified for the great vertues and priuiledges he bestoweth vpon his Saints and chiefest seruants The doctrine of the Virgine Maries immunitie from originall sinne doth derogate from the honor of God yet it is to be done with such moderation and carefull discretion that whilest wee glorifie him in them we be warie not to attribute more vnto the Saints than will stand with the condition of seruants in giuing that glorie which is due to the master vnto his inferiors for although God himselfe haue said Whosoeuer shall honor me 1. Reg. I will glorifie him so hath he also left it recorded from his owne mouth I will not giue my glorie vnto any other Whence it followeth that although God haue bestowed such rare and singular priuiledges and prerogatiues vpon the virgine Marie the mother of Christ as he hath not done the like to any creature whatsoeuer insomuch that she her selfe knowing and feeling the happinesse of them said All generations shall call me blessed 1. Luc. 47. because he hath done me great fauors who is powerfull and holy be his name which is to be fulfilled amongst all good Christians regarding the word of God because she was blessed indeed aboue all women for the blessed fruit of her womb as S. Elizabeth said who being the Redeemer of the world brought benediction and ouercame the diuell the anthor of all malediction Yet ought not any be so much transported with an ouer-deeming affection and iudgement to this virgin as to giue her such glory as surpasseth the nature of a creature descended from Adam and onely may be giuen to Christ Iesus greater in glorie than his mother who being God and man was her Sauior because he came to saue all which benefit she acknowledged her selfe most thankfully in her Canticle saying My spirit hath exulted in God my Sauior 2 And I doe most plainely obserue by the Scriptures And it is most repuguant to Gods word Rom. 8. Tho. 12. q. 81. that she was to be conceiued as well as others in originall sinne for all mankind sinned in Adam S. Paule saying Death passed to all in whom all sinned And Thomas Aquinas sayth According to the Catholike faith it is firmely to be
Church in the same Kingdome was aduertised that the Dacians made preparations for the warres against him Whereupon he sent the Abbot Hersinus vnto them to know the truth of their designements The Abbot then being vpon his returne at sea was surprised with such a tempestuous storme that he and all his people were in danger of their liues if they had not sought for succour of the virgine Marie for as they inuoked her with all the deuotion they could behold there came from Heauen a venerable Personage apparrelled like a Bishop who after he had saluted the Abbot said vnto him Will you be deliuered from this danger he answered that he desired nothing more Know you then said the Personage that I am sent from the virgine Marie to aduertise you that you shall be deliuered from all danger if you will obey me Commaund said the Abbot all that you please and you shall be willingly obeyed Hereafter then said he you shall keepe a solemne Feast of the Conception of the virgine Marie and in preaching you shall declare that it is to be kept The abbot asking vpon what day it should bee kept and what Seruice the Church should say thereon he answered it should be kept the eight of December and for the Seruice they should take that of the Natiuitie putting the word Conception in lieu of Natiuitie Anno 1060. Then the Personage vanished away the storme ceased and the Abbot escaped with all his companie and afterward performed his promise Is not this a strong foundation to build an article of Faith vpon Let the circumstances be considered as that the Bishop that appeared comming from the virgine Marie vsed such great familiaritie with the Abbot as to salute him that he appeared in a storme when wicked spirits are busiest that he willed him to keepe a Feast of that act concerning the blessed Virgine which cannot be freed from sinne and iudge whether it be not time to flye to the Scriptures reuealed from God when such visions must serue as it is probably deuised by the diuell to delude men withall for the establishment of a new article of faith as diuers of the Romane Church hold this to be It may be this vision might be such a one as I haue sometimes heard of the like nature by a certaine Gentleman as acquaintance of mine who told mee that one appeared vnto him in the forme of a Bishop telling him he must be a Romane Catholike if he would be saued and that he should trauell ouer the seas escape many dangers acquainting him with future euents concerning the Earle of Essex and himselfe which he would not speake of Which vision some of his kindred gaue credit vnto and furthered him in his iourney And I haue heard since when his money was spent beyond the seas he returned home againe and finding himselfe deluded by his vision embraced againe his former religion and continueth in it to this day Some Romanists haue thought that this vision was but an inuention that thereby hee might finde a few golden peeces out of his friends the better to maintaine his trauailes The truth of his vision I leaue to his owne conscience but this I may truely say there is a great resemblance betwixt his and the Abbots and therefore in my iudgement if the Diuell played the Bishop in the one he might as well doe it in the other 5. Another apparition to the same effect Ibidem part 7. Dionys Cor. ser 2. Conc. Be. Mariae Polbert ibid. I haue noted another apparition recorded by diuers Writers of the Church of Rome tending to the same purpose viz to make good the doctrine of the Virgine Maries conception without originall sinne In the time of Charles King of Fraunce a certaine young man nephew to the King of Hungarie loued so much the Virgine Marie and was so addicted to her seruice that daily before he eate any thing he sayed her Houres who falling vpon a time into a great infirmitie and sicknesse vowed his chastitie vnto her if she would helpe to saue his life Forthwith the chamber was replenished with a great light and he was restored to his health Soone after his vncle died without issue which made the Lords of the Countrey to persuade him to enter into the estate of Marriage to the end the Kingdome may not be without heires offering him a faire Ladie which he married But after he had receiued the blessing he remembred that he had not yet that day read our Ladies office he retyred himselfe to say them the more deuoutly sending the Ladie Bride with the rest of the companie home to his house and when he said that Anthieme Pulchra es decora filia Hierusalem that is to say Thou art faire and gracious O daughter of Ierusalem suddainely the virgine Marie appeared vnto him with two Angels attending her and said vnto him If I am faire honest and gracious as thou sayest wherefore doest thou forsake mee for another am not I more beautifull than she O Ladie said he your beautie surpasseth all the beautie of the world thou art exalted aboue the Angels what is your pleasure that I should doe If you leaue said she your carnall espouse for the loue of me you shall haue me for wife in Heauen and if you will keepe a yearely solemne Feast euerie yeare vpon the eight day of December of my conception teaching others to keepe it you shall be crowned with me in the Kingdome of my Sonne When she had spoken these wordes shee vanished out of sight and the young man transpoeted himselfe out of the Citie and Kingdome into a Wildernesse where his comportement was so holy that since he was made Patriarch of Aquilâ—ia where hee preached and instituted the said Feast Collections vpon this storie Iudge now gentle Reader whether this be an apparition likely to come from Heauen when that which is commaunded here is so expressely against the word of God inuiting from that state of marriage which the Apostle calleth honourable vnto the seruice of that fained and deuised priuiledge of the Virgin Maries Conception without originall sinne which I haue already shewed to be expresly repugnant to the word of God and therefore diametrally against faith Besides the institution it selfe is so late that it appeareth to bee cockle sowed by the enuious man the Deuill not by Christ or his Apostles and therefore not to be receiued by those who know Antiquitie to bee the infallible marke of truth The due obseruation of all which premises considered in this Chapter was as forcible an inducement to leade my feete out of the dangerous waies of Romish nouelties as any other therefore curteous Reader let me intreate thee with me to call the Virgin Marie most blessed amongst women as truly shee was vpon earth and is so also in heauen in the glorie of her soule but thinke her not yet so blessed as in this point of her Conception to paralell her with Christ
beene of such an auaricious disposition as is too frequent amongst many I could haue prouided sufficient meanes to haue supplied my present wants in the case I now stand in whereof I may truly say Amici mei proximi mei aduersum me approprinquanerunt steterunt My louers and friends haue approached against mee and haue stood aloofe from mee Therefore since my carriage amongst you euen in the errors of that Church was such as might beseeme the dutie of a good Shepheard let this moue you to thinke that God hath blessed my sinceritie so much as to accept it in his sight for the greater benefit of my conuersion vnlesse you see a change and alteration in my life and conuersation as I thanke God I feele none my selfe but rather an abettrement by the religion I am come vnto esteeme it the worke of God and make your benefit of it for your owne soules good through Gods mercie who draweth vnto him as much by example as by any other meanes Therefore I beseech you consider well these my obseruations and turne to the true Catholike faith whereof you are ignorant but in name and pretended claime 5. And you beloued Christians of England who are right professors of the Gospell and by it of the true auncient To all true Catholikes of England Catholike and Apostolike Faith not onely in style but also in truth let me be so bold with you as to exhort and encourage you in your profession to shew your selues thankefull vnto Almightie God you haue the Word of God frequently and with great care ministred amongst you you haue also the Sacraments instituted by Christ himselfe according to his institution applied vnto you for the comfort of your soules you are freed by Gods grace from the treditions and inuentions of men you haue the diuine Seruice towards God in your owne Tongues to your comforts and not in vnknowne Languages you are deliuered by Gods grace from the flauish bondage of the Popes gouernment and are blessed vnder the sweete and milde regiment of a gracious Prince who purchaseth by his sweete mercifull disposition your loues and procureth vnto you peace and happinesse free from ciuile warres and mutuall contentions Forget not therefore these sauours and benefits which by the bountifull hand of God are poured downe most abundantly vpon you which others want out of Gods especiall fauour and mercie Be not I say vngratefull for such inestimable blessings least ingratitude to God should suddainely depriue you of them and bestow them vpon others that will shew themselues more thankfull for them For ingratitude is the onely bane of Christians which soone bereaueth men of all Gods fauors and therefore rightly Bernard calleth it Bernard super Cantic Ventus vrens fontem siccans pietatis rorem misericordiae fluenta gratiae A parching winde drying vp the fountaine of pietie the deaw of mercie the streames of grace Take heede that your vnthankfulnesse for Gods benefites draw not that exprobation against you that Moyses iustly vttered against the vnthankfull Iewes checking them for their foolishnesse saying O wicked and peruerse generation O foolish and vnwise people Deut. 32. v. 6. doest thou render these things vnto the Lord Is not he thy Father who hath possessed made and created thee As though he should say Are these the thanks thou yeeldest for so many benefites affoorded thee Thou rendrest euill for good which is the highest degree and greatest kinde of malice It is a point of equitie to render good for good it is a part of perfection to render good for euill but to render euill for good is a part of the greatest peruersenesse and ingratitude that can be Take ye heed therefore of this vnthankfulnesse least yee incurre the iust imputation and punishment of a wicked and peruerse generation To the end therefore both you and my selfe may enioy still these blessings of Almightie God and by our thankefulnesse in this world arriue vnto greater blessings in the next out of a true desire hereof I will conclude with Saint Paule a true Conuertite through Gods singular mercie Bonum autem facientes non deficiamus tempore enim suo metemus Galat. 6. vers 9. non deficientes And let vs not be wearie in well doing for in due season we shall reape if we faint not These wordes of Saint Paule are fit for vs who exhorteth the Galathians to the workes of holinesse the true effects of a iustifying faith Wherein the Apostle performeth the part of a prudent and wise Husbandman who to keepe his workemen and labourers from slouth and to encourage them to goe stoutly forward in their paines without fainting putteth them in minde of the fruitfull haruest that will follow that strengthened with the ioyfull hope of gaine they may willingly continue in the toyle of their worke For so Saint Paule knowing all Christians to be labourers and workemen in the field of Gods Church and that it is as proper for them all to doe the workes of vertue and sanctitie as it is for the birdes to flye to the end they may not be tyred out with the heate and burden of the day nor be wearied with the toyle of tribulations and sufferings of any temptations and so giue ouer good workes but perseuere to the end and period of their liues he propoundeth vnto them the great fruit that shall bee reaped at Haruest after all their vertuous deedes and all sufferings in any persecutions when for their teares they shall reape ioy when for earthly wants they shall enioy store of heauenly treasures when for all the valiant combats against the world the flesh and the diuell in the constant confession of their faith before God and man Heauen shall be their reward and glorie their crowne O happie end which shall end with endlesse eternitie Therefore euen so to you all and to my selfe with earnest desires of Gods blessing for my conclusion I will instate once againe Saint Paul saying Let vs not be wearied in well doing for in due season wee shall reape if wee faint not By the expectation of which glorious reward let vs be encouraged against all either corporall or spirituall oppositions to stand faithfully in defence of the Gospell of Christ to the confusion and stopping the mouthes of all that shall contradict vs Which God graunt wee may doe with true religious hearts to the glorie of his most holy Name with loyall affections for the safetie of our dread Soueraigne and with mutuall charitie for the euerlasting combination of our hearts in Christ Iesus Amen FINIS Errata FOl. 6. line 6. reade the whole Parenthesis thus not considering the great store and plentie of hereticall nouelties foretold by our Sauiour himselfe in the Scripture vnder the parable of Cockle and Tares ouer-sowed by the enemie man after the sowing of good seede when men were asleepe fol. 53. line 1. reade vpon this rule f. 68. l. 27. r. iustifieth although not without good workes line 28. works cannot iustifie f. 153. l. 20. r. was carried into c. f. 159. l. 9. r. that Antichristian f. 163. l. 1. r. words of consecration f. 187. in marg r. Tractat. de Indulgen c. 1. f. 217. l. 20. r. and the bed vndefiled f. 138. l. 17. r. it is easie and facile f. 238. l. 21. r. that you are f. 234. l. 19. r. the Church l. 25. r. by the mightie strength and power of all these l. 27. r. estraied soule f. 230. l. 34. r. of the Diuell l. 35. r. to this of England f. 227. l. 24. r. he shall not be c. f. 19. l. 12. r. and chiefely the neerer f. 40. l. 19. r. whereunto we must take heed f. 97. l. 14. r. that is a Papist f. 101. l. 22. r. of no conscience in matters of importance l. 28. r. And ye haue left the f. 103. l. 9. in marg r. agree well together f. 104. l. 4. r. moneths prisoner f. 109. l. 8. r. perinde ac si Deus foret f. 110. l. 25. r. to be enclosed vp againe so f. 111. l. 1. r. in Spaine depended l. 18. r. glorie of men f. 112. l. 34. r. varietie of vertues f. 113. l. 8. r. they are like f. 117. l. 35. r. Canus f. 118. l. 5. r. forged f. 120. l. 11. r. pretie things f. 128. l. 6. r. confederats to entertaine the stage while the liues and f. 124. l. 31. r. we may doe the better f. 133. l. 15. r. Chap. 12. f. 230. l. 25. r. to be verified f. 234. l. 25. r. by the mightie strength and power of all these chaines