of the Church all the Churches of Asia together with others adioyning and very bitterly inveigheth against them by his letters Which fact of Victor Irenaeus and other Bishops sharpely reprooved in their letters to the said Victor Which thing Ruffinus plainely testifieth in these words Sed hoc non omnibus placebat Episcopis quin potius è contrario scribentes ei iubebant vt magis quae pacis sunt ageret concordiae atque vnanimitati studeret denique extant ipsorum literae quibus asperius obiurgant victorem velut invtiliter ecclesiae commodis consulentem Yet this his dealing pleased not all Bishops but contrariwise they wrote vnto him bidding him to practise rather that belonged to peace and to studie for concord and vnitie Finally their letters are also extant in the which they sharpely chide Victor as one that respected vnprofitably the good of the Church Thus saith Ruffinus In like manner though with more modestie dissented Anicetus an other bishop of Rome from S. Polycarpe bishop of Smyrna Of which variance thus writeth Eusebius Neque tamen Anicetus Polycarpo poterat persuadere vt suum observandi morem deponeret neque Polycarpus Aniceto persuasit vt consuetudinem Asiaticam vllo modo observaret Neither could Polycarpus perswade Anicetus to keepe the custome and tradition of Asia Now gentle Reader what neede more to be said for the vncertentie of traditions 1 For first these Bishops that thought thus diversly of traditions lived within one hundred yeeres of Christ at what time the Church was in good estate and stained with very few or no corruptions at all 2 Secondly the one side doubtles was seduced with false traditions 3 Thirdly S. Polycarpe and other holy bishops of that age made no more account of the bishop of Rome his opinion or authoritie then of an other mans 4 Fourthly they were so farre from acknowledging him to be the supreame head of the Church that they all reputed them selves his equals and controlled him as sharply for his doctrine as S. Paul reprooved S. Peter for his conversation 5 Fiftly if S. Polycarpe had cause in his time beeing the flourishing age of the Church to doubt of Romish traditions much more have we cause in these latter daies to stand in doubt thereof For now hath iniquitie the vpper hande nowe are corruptions more frequent no we doe errours in every place more abound Let vs therefore follow S. Augustines advise let vs admit nothing rashly let vs examine all doubtfull traditions and doctrines by the touchstone of veritie the holy Scriptures And least any man thinke S. Augustine to be of another minde these are his owne expresse wordes Non audiamus haec dico haec dicis sed audiamus haec dicit dominus sunt certe libri dominici quorum ant horitati vtrique consentimus vtrique credimus vtrique servimus ibi quaeramus ecclesiam ibi discutiamus causam nostram Let vs not heare I say this thou saiest that but let vs heare this saith the Lord for our Lord hath bookes whose authoritie we both admit we both beleeve we both obey let vs there seeke the Church let vs there decide our cause But what neede many words For either popish vnwritten traditions are repugnant to the Scriptures or consonant to the same If they be repugnant then is there great reason to reiect them if they be consonant that must be tried by comparing them to the Scriptures which is the conclusion I defend But the Papists perceiving them selves to be convinced by the Scriptures tell vs plainly that they must have their cause tried by other meanes For so writeth my L. of Rochester in these expresse tearmes Contendentibus itaque nobiscum haereiic is nos alio subsidio nostram oportet tueri causam quam Scripturae sacrae When therefore heretikes he meaneth all not Papists dispute with vs we must vse other helpe in defense of our cause then the Scripture Loe they dare not be tryed by the Scripture Which if a papist had not spoken who would haue beleeved it The Corollarie FIrst therefore since the written Word conteineth in it selfe every thing necessarie for our salvation secondly since no traditions are to be admitted but such as are consonant to the holy Scripture thirdly since Papists load vs with huge numbers of traditions without warrant of the written word fourthly since popish traditions were in old time most doubtfull and vncerten I conclude that it is a sufficient motive for me to renounce the Romish religion as false erroneous and pernicious doctrine Thus much of the ninth Motive CHAP. ix Of Popish auricular confession ALthough popish doctours doe wonderfully magnifie their auricular confession perswading the vulgar sort that they can not attaine salvation without the same yet is it in deede a meere invention of man the bitter torment of conscience and the readie way to desperation For manifest probation whereof I proceede in this manner The first Conclusion ALL Christians must confesse their sinnes to God with internall contrition of heart with full purpose to amend their lives and with stedfast hope of remission by the mercie of God through the merites of Christ his Sonne our sweete redeemer Of this kinde of confession the Scripture speaketh abundantly Delictum meum cognitum tibi feci iniustitiam meam non abscondi dixi confitebor adversum me iniustitiam meam domino tu remisisti impietatem peccati mei I have made my sinne knowne vnto thee and mine iniustice I have not hid I said I will confesse to the Lord my iniustice against my selfe and thou hast forgiven the impietie of my sinne Qui abscondit scelera sua non dirigetur quiautem confessus fuerit reliquerit ea misericordiam consequetur He that hideth his offenses shall not be directed but who shall confesse and forsake his sinnes shall attaine mercie Sidixerimus quoniā peccatum non habemus ipsi nos seducimus veritas in nobis non est si confiteamur peccata nostra fidelis est iustus vt remittat nobis peccata nostra If we say we haue no sinne we deceiue our selues and the truth is not in vs but if we confesse our sinnes c. That this confession must be ioyned with hope of remission S. Chrysostome teacheth in these words Quid proderunt lachrymae confessio sinulla adsit abolitionis fiducia What shal teares confession availe if there be no hope of forgivenes And that we must adde herevnto amendment of life S. Hilarie teacheth vs when he saith Quid aliud est confessio erroris quam confessio desinendi ab errore What other thing is the confession of errour then to confesse that we will forsake errour So then when we be wayle our sinnes confesse them and purpose to amend our former lives with stedfast hope of Gods mercie through attonement made in Christes bloode wee shall doubtlesse have remission of our sinnes Then though our
they may and must be dispossessed of their Scepters and Regalities Againe in the second Chapter he saith thus Quòd si Christiani olim non deposuerunt Neronem Diocletianum Iulianum apostatam ac Valentem Arianum similes id fuit quia deerant vires temporales Christianis If the Christians in times past deposed not Nero Diocletian Iulian Valens and such like Emperours the cause thereof was for that they wanted povver and force and vvere not strong ynough for that attempt Againe a little after he hath these vvordes At non tenentur Christiani immò nec debent cum evidenti periculo religionis toler are Regem infidelom But Christians are not bounde to tolerate a King that is an Infidell or not a Papist nay they must not tolerate such a one vvith the evident daunger of Religion And our said Iesuite yeeldeth this reason hereof because forsooth saith he De iure humanoest quod hunc aut illum habeamus Regem For it is by the Lavve of man that vve have this or that man to our King This is the doctrine of our Popes and lately hatched Iesuites out of vvhich most disloyall and unchristian assertion I inferre first that the Pope and Iesuites vvould most vvillingly deprive our most gratious Soveraigne of her Royall throne and Regalitie if they vvere of force and povver so to doe I inferre secōdly that our Iesuite doth here approve peremptorily First the diabolical excommunication of Pope Pius Secondly the disloyal fact of Murton vvho brought the same into this Realme Thirdly the publishing thereof by Felton Fourthly the practising of the curse by Sanders Fitz-morice Ballard and others their seditious complices Fiftly the renevving of the print and dispersing of the copies in Rome by our Iesuites Persons and Campion as a compendious preparative for their commodious entrance into this land I inferre thirdly that all subiects are by this doctrine stirred up and encouraged to manifest rebellion to have no scruple of conscience therein The reason hereof is evident because if kinges receive their authoritie frō man as this Iesuit auoucheth then may kings indeed be displaced by man as Romish parasites and irreligious politikes beare the world in hand yet Salomon the vvise replenished vvith holie inspiration teacheth vs another doctrine Per me inquit reges regnant legum conditores iusta decernunt per me principes imperant potentes decernunt iustitiam By mee saith God in Salōmon kings reigne and princes decree iustice By me princes rule and all nobles and iudges of the earth And the Apostle saith Omnts anima potestatibus sublimioribus subdita sit non est enim potestas nisia Deo Let everie soule bee subiect to higher powers for ther is no power but of God But hereof more at large in the sixt chapter and third conclusion of the second booke Fourthlie Sylvester Pryeras that great popish Thomist telleth vs roundlie and malepertlie that empires and regalities are not from God immediatlie but from God by meanes of the pope And he saith further that royall power is so subordinate to poperie or papacie as is the Moone vnto the Sunne These are his owne wordes Nec obstat quod potestas imperialis est a deo concessa secundum multa iura quia est a Deo mediante papa quia eam concedit non vt homo sed vt vicarius Det. Nec sunt sic distinctae potestates spiritualis scilicet temporalis quin vna alteri subalternetur ad instar lunae solis nec sunt distinctae quasi semper sint in diversis sed quia sunt ordinatae ad distincta scilicet spiritualia temporalia in vno eodemque summo pontifiee est vtraque in summo It skilleth not that manie lawes affirme imperiall power to be of God For it is from God the Pope being the meane who graunteth it not as man but as the vicar of God Neither are the two powers the spirituall and the temporall so distinct but that they remaine subordinate the one to the other after the resemblance of the sunne moone neither are they distinct as being alwaies in diuerse subiects but as ordeined to distinct thinges spiritual and temporall For they both are in one and the selfe same pope even in the highest degree Fiftlie such as is the ruler of the citie saith Bellarminus our Iesuit such are the inhabitants thereof But pope Boniface the eight entred into his popedome as a Foxe reigned in it as a woolfe and died out of it as a dogge as I haue proved in my 2. booke in the 3. chapter second conclusion ergo all the citizens of Rome in his time began as foxes continued as wolves and ended their daies as dogges and consequentlie the whole church of Rome during the time of Pope Boniface was wicked diabolicall and meere antichristian what shall I say of kissing the popes foote of bearing the pope vpon mens shoulders of the popes dispensing with the law humane the lawe of nature and the law divine these may suffice to teach vs to walke warelie to looke about vs withall circumspection to be verie carefull what doctrine we embrace and ever to set before our eies the admonitions and premonitions of our sauiour Iesus Christ. Attendite inquit Dominus a fermento Pharisaeorum quodest hypocrisis Beware saith our Lord of the leven of the Pharises that is their false doctrine infected and infatuated vvith the traditions of men as it is expounded in another place of the gospel VVe must therefore here observe that in the scribes and Pharisees rested in those daies the ordinarie externall face power regiment and iurisdiction of the church For so saith our saviour in another place of the gospell In cathedra Mosis sedent Scribae Pharisaei omnia ergo quaecunque praeceperint vobis servare servate facite The Scribes and Pharisees sit in the chaire of Moses therefore whatsoever they shall commaund you to keepe that keepe and doe VVherefore since our Lord commaundeth vs to beware of the hypocriticall doctrine of the Pharisees who had the primacie in the visible Church of that age and since Christ commaunded this for no other end but because they had corrupted the sacred pure word of God with the mixture of their owne foolish traditions for that Christ obiected against them saying Quare vostransgredimini mandatum Dei propter traditiouem vestram why doe you trāsgresse Gods commaundement for the accomplishment of your own tradition and in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in vaine doe they worship mee teaching doctrines the commaundements of men since I say our saviour thus commaundeth vs it followeth that we must refuse reiect and contemne all prelates all bishops all priestes and all whosoever have anie administration in the church by what name or title soever they be called if they deliver to vs the word of God impurelie or mixed
dominica evangelica auctoritate descendens an de Apostolorum mandat is atque epistolis veniens ea enim facienda esse quae scriptae sunt Deus testatur proponit ad Iesum Nave dicens non recedet liber legis huius ex ore tuo sed meditaberis in eo die ac nocte vt observes facere omnia quae scripta sunt item Dominus apostolos suos mittens mandat baptizari gentes doceri vt observent omnia quae cunque ille praecepit Si ergo aut in evangelio praecipitur aut Apostolorum epistolis aut actibus continetur vt a quacunque haeresi venientes non baptizentur sedtantum manus illis imponantur in paenitentiam observetur etiam haec sancta traditio Let nothing be renewed saith Pope Stephanus but let that bee done which was received by tradition from whence came this tradition whether doth it descend from the auctoritie of our Lord of his gospel or commeth it from the epistles or actes of the Apostles For God testifyeth that those thinges must be done which are written and propoundeth them vnto Nave saying Let not the book of this law depart out of thy mouth but meditate in it day night that thou maiest observe to doe all thinges that are written Our lord also sending forth his Apostles chargeth them to baptize the gentiles and to teach them to doe all thinges vvhich he commaunded them If therfore it be commanded in the gospel or in the epistles of the apostles or actes that such as came from anie herisie should not bee baptised but onelie receive imposition of handes for penance then let this holie tradition be observed Thus wee see that this auncient father canonized by the pope for an holie and blessed martir will indeede admit traditions as the wiser sort of protestantes do admit with him but yet no other traditions then are found constant to the scriptures By which scriptures saint Cyprian examineth the veritie of al traditions admitting those that be consonant and reiecting such as be dissonant from the same At vvhat time the Arrians vvould not admit the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it vvas not found in the scriptures the fathers of the councel did not then alledge traditions for proofe thereof neither did they say that manie thinges must bee believed which are not vvritten But they answered simplie that though that word were not expteslie written yet was it virtuallie and effectuallie conteined in the scriptures which thing is evident by the testimonie of Athanasius who writeth in this manner Sed tamen cogno scat qui squis est studiosior is animi has voces tametsi in scripturis non reperiantur habere tamen eas eam sententiam quam scripturae volunt Although the wordes bee not founde in the scripture yet haue they that meaning and sense which the scripture approveth and intendeth as everie one that studieth the scripture seriouslie may easily vnderstand Origen giveth counsel to trie all doctrines by the scriptures even as pure gold is tried by the touchstone Thus doth hee write Debemus ergo ad testimonium omnium verborum quae proferimus in doctrina proferre sensum scripturae quasi confirmantem quem exponimus sensum sicut enim omne aurum quodquod fuerit extra templum non est sanctificatum sicomnis sensus qui fuerit extra divinam scripturam quamvis admirabilis videatur quibusdam non est sanctus qui non continetur a sensu scripturae quae solūet e sensum solū sanctificare quem habet in se sicut templum proprium aurum Non ergo debemus ad confirmandam doctrinam nostram nostram nostras proprios intellectus iur are quasi testimonia assumere quae vnusqui sque nostrum intelligit secundum veritatem aestimat esse ni ostenderit eos sanctos esse ex eo qui in scripturis continetur divinis quasi in templis quibusdam Dei Stulti ergo caeci omnes qui non cognoscunt quin templum idest lectio scripturarum magnum venerabilem facit sensum sicut aurum sacratum VVee must therefore alledge the sense of scripture for the testimonie of everie word vvee vtter in doctrine as which confirmeth the sense of our exposition For as all gold which is without the temple is not sanctifyed so euerie sense which is vvithout the holie scripture albeit it seeme to some wonderfull is vnholie because it is not conteined in the sense of scripture which onely sanctifyeth that sense which it hath in it selfe as the temple sanctifyeth the gold wee must not therefore for the confirmation of our doctrine sweare to the sense which everie one of vs vnderstandeth and conceiveth to be true vnlesse wee can shew it to be divine because it is conteined in the divine scriptures as in the temple of God Foolish therefore and blind are all those who know not that the temple to wit the reading of scriptures maketh the sense great and venerable as hallowed gold In another place the said Origen hath these words Querimus verba quae dicta sunt iuxta personae dignitatem exponere quapropter necesse est nobis scriptur as sanct as in testimonium vocare Sensus quippe nostri enarrationes sine ijs testibus non habent fidem VVee seeke to expound the wordes rehearsed according to the dignitie of the person wherefore wee must of necessitie call the holie scriptures to witnes For our iudgements and expositions without those witnesses are of no credite at all Thus wee see Origen his iudgement and that nothing can be of credite which is not grounded vpon the scriptures But what is Origen onelie of this opinion no verilie for all auncient grave and learned fathers are of the selfe same mind Saint Augustine writing against Petilianus hath these wordes Proinde sive de Christo sive de eius ecclesia sive de quacunque alia re quae pertinet ad fidem vitamque nostram nos aut angelus de coelo vobis annunciaverit preterquā quod in scriptur is legalibus evangelicis accepistis anathemasit VVherefore whether wee speake of Christ or of his church or of what other matter soever which apperteineth to faith or manners whether we or an angell from heaven shall announce otherwise thē yee have received in the scriptures of the law and the gospel accursed be that man The same saint Augustine in another place hath these wordes Nemo mihi dicat O quid dixit Donatus aut quid dixit Parmenianus aut Pontius aut quilibet illorum quia nec catholicis episcopis consentiendum est sicubi forte falluntur vt contra canonicas Dei scriptur as aliquid sentiant Let no man say to mee Oh what said Donatus or what said Parmenianus or Pontius or anie of them because we must not consent to catholike bishops if they chaunce to erre in anie thing and speake against the canonicall scriptures Sainte Chrisostome agreeth vniformelie
keepe the law Secondly I see all that aske bring dispensations whom I marvell if they all haue lawfull causes that they may be dispensed withall in the impediments of matrimonie and of irregularitie and for the pluralitie of spirituall livings And in another place the said Victoria hath these words Et paultim adhanc intemperantiam dispensationum deventum est hunc talem statum vbi necmala nostra nec remedia pati possumus ideo necesse est aliam rationem excogitare adconservandas leges Da mihi Clementes Linos Sylvestros omniapermittam arbitrio eorum Sed vt nihil gravius dicatur in recentiores pontifices certe multis partibus sunt priscis illis inferiores By Title and litle wee are brought to these in ordinate dispensations and to this so miserable state where we are neitherable to endure our owne griefes nor remedies a sligned for the same And therefore must vve perforce inuent some other way for conferuation of the lawes Giue mee Clements Lines Silvesters and I will commit all things vnto their charge But to speake nothing grievously against these latter popes they are doubtlesse inferiour to popes of old time by many degrees I could all eage many other testimonies But this Victoria being of great credit among the papistes is a most sufficient witnesse in their owne proceedinges The Corollarie First therefore since the Pope dispenseth vsually with professed monkes against his owne canons and religion 2 Secōdly since the pope dissolueth by his dispensations such matrimonies as are indissoluble by Christes institution 3 Thirdly since the pope pronounceth that to be true matrimonie by vertue of his dispensation which both by the law deuine and law of nature is no matrimonie at all 4 Fourthly since the pope doth not onely dissolve Christes law but also turneth his owne lavv vpside downe by his vngratious and intollerable dispensations I conclude that it is a sufficient motiue for me to renounce the Romish religion as false erroneous and pernitious doctrine Thus much of the fourth Motyve THE SIXTE CHAPTER Of the Popes authoritie and Iurisdiction THe papistes boaste that the pope is Christes vicar generall that hee hath fulnesse of povver that all ecclesiasticall iurisdiction is dependent vppon him that hee canne excommunicate kings depose kinges and give their kingdomes vnto others concerning vvhich pointes I vvil proceed by way of conclusions The first Conclusion THe ecclesiasticall povver of all the Apostles vvas generall ouer all the vvorld equall with Peters and the selfe same that Peters vvas Christ himselfe proueth this conclusion when he saith Data est mihi omnis potest as in coelo in terra euntes ergo docete omnes gentes All povver is giuen mee in heauen and in earth goe therefore and teach all nations In an other place hee saith thus Hoc facite in meam commemorationem Doe this in the remembrance of mee And againe thus Quorum remiseritis peccata remittuntur eis VVhose sinnes yee shall forgive are forgiuen them And in another place thus Amen dico vobis quaecunque alligaueritis super terram erunt ligata in coelo quaecunque solueritis super terram erunt soluta et in coelo Verily I say vnto you vvhat things soeuer ye shall bind vpon earth shall be bound also in heaven and vvhatsoeuer things ye shall loose vpon earth shalbe loosed also in heauen All vvhich sayings Christ spoke and vttered of and to his apostles all as vvell as to Peter making them al apostles as wel as Peter And as they vvere all apostles as vvel as Peter so had they all equall povver not onely of order but of iurisdiction also which their Victoria recordeth in these vvords Adofficium Apostolatus spectat potestas ordinis iurisdictionis To the office of Apostleship perteineth both the power of order and of iurisdiction And S. Cyprian decideth this matter in most plaine and evident words when he saith thus Loquitur Dominus ad Petrum Ego dico tibi quiatu es Petrus c. paulo post Hoc erant utique caeteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis sedexordum ab vnitate profici scitur ut Ecclesia vna monstretur Our Lord speaketh vnto Peter I say vnto thee that thou art Peter and vpon this rocke will I build my Church c. and a little after The same were the rest of the Apostles doubtles that Peter was endued with equall fellowship both of honour and of power but the beginning proceedeth from vnitre that the Church may be shewed to be one Covarruvias their famous Canonist albeit he would very gladly defend the Popes pretended power and have onely Peters power ordinarie and independent yet can he not denie our Saviour Christ to have given equall power to all the Apostles These be his very words Etenim iuxta catholicorum virorum auctoritates communem omnium traditionem apostoli parem ab ipso Domino Iesu cum Petro potestatem orainis iurisdictionis acceperunt it a quidem vt quilibet apostolorum aequalem cum Petro habuerit potestatem ab ipso deo in totum orbem in omnes actus quae Petrus agere poterat For according to the auctorities of Catholike writers and the common tradition of all the Apostles received from our Lord Iesus Christ himselfe equall power with Peter both of power and iurisdiction in so much doutlesse as every Apostle had equall power with Peter from God himselfe and that both over all the worlde and to all actions that Peter could doe Out of which testimonies I note first that all the Apostles had equall auctoritie with Peter I note secondly that all the Apostles had power over all the world even as Peter had I note thirdly that what acte so ever Peter could doe every other Apostle could doe the same I note fourthly that the iurisdiction of every Apostle did extende as farre as Peters I note fiftly that Christs speaches to Peter in the singular number did not argue superioritie of iurisdiction but did onely signifie the vnitie of his Church I note sixtly that all this is confirmed by the opinion of Catholike writers by tradition of all generally For all these sixe points are expressely conteined if they be well marked in the auctorities alreadie alledged The same are confirmed by the testimonie of S. Augustine in sundrie places of his workes Claves inquit Augustinus non vnus homo Petrus sed vnitas accepit Ecclesiae Not one onely man Peter received the keyes but the vnitie of the Church In an other place the same S. Augustine writeth in this manner Ecclesiae catholicae personam sustinet Petrus cum ei dicitur ad omnes dicitur amas me pasce oves meas Peter representeth the person of the Catholike Church and when it is said to him it is said to all Lovest thou me feede my
and do not conclude necessarilie For our faith is grounded vpon revelation made to the apostles and prophets who wrote the canonical scripture but not vpon revelation of anie other writers if anie were made vnto them Thus saith Aquinas Out of whose words I gather First that the authoritie brought from man is ever insufficient 2 I gather secondly that that ground whereupon we must build as vpon an vndoubted truth is onelie and solelie the authoritie of the scriptures 3 I gather thirdlie that mans reason may never be vsed to establish any point of doctrine 4 I gather fourthlie that the fathers are to be read reverentlie and their authorities to be vsed as probable reasons but not as necessarie demonstrations 5 I gather fiftlie that feined romish revelations are not authentical And consequentlie that all revelations divulged vnder the name of Saint Bridget and others are either meereillusions or of small force and which can yeeld no sound argument in matters of faith Victoria in verie briefe wordes vttereth this point effectuallie Licet in hoc omnes conveniant non est tamen mihi certum Although saith he all agree in this yet doe not I make it certaine Navarre singeth the same song in manie places whereof I will recite onelie one Tum quod fundamentum principale ipsius est quod communis tenet oppositum quodip sum etiam ipse assero sed non obstat quia a communi recedendum quum pro contraria est textus velratio cui non potest satis bene responderi Because also his principal ground is that the common opinion is to the contrarie which thing I my selfe also graunt But that is not of force for we must renounce the common opinion when there is either text or reason which can not be sufficientlie answered In fine their owne glosse in their decrees reiecteth saint Augustine roundlie in these words Cum enim salva sua pace Augustinus non bene opponit istis it a dormit avit hic Augustinus VVhere saint Augustine by his favour doth not well obiect against this and so Augustine here was a sleepe Loe when the fathers speake not placentia everie beggerlie popish glosse reiecteth them at pleasure And yet must wee vnder paine of excommunication admit their authoritie when they seeme to make for poperie albeit they speake never so flatlie against the holie scriptures yea their late councell of Lateran chargeth all preachers vnder paine of excommunication that they expound the scriptures according to the old doctors received in the church of Rome The Corollarie 1 FIrst therefore since the ancient fathers may erre and have also erred de facto 2 Secondlie since Saint Augustine admitteth the opinion of fathers no further then they agree with the scriptures 3 Thirdlie since that which is holden of the greater part of the fathers is often false and disagreeable to the truth 4 Fourthly since the papistes them-selves preferre the opinion of one before many Fiftly since Caietanus Canus Navarrus and others doe al roundly reiect the common opinion when it disliketh them 6 Sixtly since their owne glosse maketh no accompt of S. Augustine when he speaketh not placentia I conclude that it is a sufficient motive for me to renounce the romish religion as false erroneous and pernicious doctriue Thus much of the eight Motive The X. CHAP. Of Traditions vvritten and vnwritien THe Papistes beare the world in hand that many things necessarie for mans salvation are not conteined in the written worde and consequently that none can be saved but such as beleeve their unwritten traditions VVherein that trueth may plainly shewe it selfe after mine accustomed manner I put downe conclusions The first conclusion THe written worde or holy scripture conteineth in it selfe everie thing necessary for our salvation For proofe of this conclusion S. Paul writeth unto Timothie in this manner Quia ab infantia sacras literas nosti quae te possunt instruere ad salutem per fidem in Christo Ie su Because thou hast knowne the Scriptures from thy infancie which are able to instruct thee to salvation through faith in Christ Iesus Now if the scriptures be able so to instruct one as hee may thereby attaine his salvation it can not doubtlesse be denied with reason that euerie thing necessarie for mans salvation is conteined therein For which cause the Apostle addeth these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole scripture is given by the inspiration of God and is profitable to doctrine to redargution to correction to instruction which is in righteousnesse that the man of God may be perfect prepared to everie good worke In which wordes the holie vessell of God Saint Paul confirmeth that which he said before to wit that the holie scripture is able of it selfe to instruct vs fullie vnto salvation And the Apostle declareth this by an argument drawen from the sufficient enumeration of those partes which are required vnto our salvation and withall he commendeth the scripture of the sufficient cause end and vse thereof The cause is in that he saith the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say given by the inspiration of God The vse is foure fold whereof the two former pertaine to doctrine the two latter to life and manners 1 For first it is profitable to the doctrine of faith and holie obedience 2 Secondlie to the refutation of errors contradictions and false opinions 3 Thirdlie for the correction of abuses as wel publique as private 4 Fourthlie for instruction vnto righteousnes that is to leade a godlie and holie life The end is that the man of God to wit hee that is the true worshipper of God may be sounde perfect and most absolute furnished in ail kinde of goodnes which being so we must needes confesse if we will not obstinatelie denie the manifest truth that the scriptures containe all thinges necessarie for christian doctrine and for the full accomplishment of eternall life Neither will it helpe the papistes to answere as their wonted maner is that the greek vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth everie not all so as the Apostle should say not the whole scripture but everie scripture For first everie scripture is not so copious or fruitfull as it can afford vs all those goodlie affects which saint Paul here rehearseth Againe the selfe same greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed for the whole by saint Paules owne interpretation in another place of holie scripture where he hath these expresse words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if I have all and the whole miraculous faith so that I can remove mountaines but have not love I am nothing In which place the papistes can not possiblie interprete the selfe same greeke word though they would never so gladlie but for all the whole because otherwise the sense would be most absurd as which would prove saint Paul to speake of everie kinde of faith and consequentlie of
the iustifying faith with the rest albeit it is most cleare that he speaketh of the miraculous faith onelie which is often in the verie wicked The same greeke word in two severall places of saint Matthew is likewise taken for the whole For in the second chapter it is thus written When king Herod heard hee was troubled and the whole citie of Hierusalem with him VVhere if the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were interpreted everie and not the whole the sense would be absurd to wit everie citie of Hierusalem being yet but one onlie Hierusalem in all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being taken for the whole the sense is plaine and easie to wit the whole citie of Hierusalem So in the sixt chapter it is thus written Neither was Salomon in all his glorie araied like one of these VVhere if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee taken for everie the sense is not currant because Christ compareth his bountifull providence over hearbes and flowers not with a peece of Salomons glorie but with all and the whole For whosoever shal otherwise interpret the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall no litle derogate from the magnificence of Christ his providence as also frustrate his comparison Our holie father Abraham in matters of salvation doth not send vs to traditions but to the scriptures of Moses and the prophets For thus it is written Habent Mosen Prophetas audiant illos They have Moses and the prophets let them heare them As if he had said now the law is not studied now the prophets are contemned now God is not heard speaking in his word Some would haue angels come downe from heaven some desire miracles other some the dead to rise againe But to heare Moses and the prophets that is to read the scriptures is the true and only way to attaine eternal life And doubtlesse if the scriptures be meanes to bring vs to salvation which the papistes dare not denie then must they be sufficient for that end or else Christes workes should be vnperfect For which cause Saint Iohn writeth thus Haec autem scripta sunt vt credatis quod Iesus est Christus filius Dei vt eredentes vitam habeatis in nomine ipsius But these things are written that yee may beleeve Iesus to be Christ the sonne of God and that by beliefe yee may have life in his name Loe Saint Iohn affirmeth so much to be written as is sufficient for our beliefe through which we must be saved The popish glosse vpon the same text hath these wordes Haec quae fecit Iesus ante resurrectionem et post dicit se scripsisse vt fidem astruat qua vita habeatur The thinges that Iesus did before and after his resurrection hee caused to be written for the establishing of that faith which giveth life Nicolaus Lyranus their owne deare doctor confirmeth the same in these wordes In nomine eius i. per fidem nominis Christi quia secundum quod dicitur Act. 4. neque enim aliud nomen est sub coelo datum hominibus in quo nos oporteat salvos fieri In his name that is through faith of the name of Christ because as is said in the actes ther is no other name vnder heaven given vnto men in which we can be saved S. Hierome though so much liked of the papistes is not for all that dissonant from the rest For thus doth he write Ergo nec parentum nec maiorum error sequenáus est sed auctoritas scripturarum Dei docentis imperium Therefore we must neither follow the errour of our parents nor of our auncestours but the auctoritie of the scriptures and the commandemēt of God that teacheth vs. S. August that grave father that glistering beame that strong piller of Christs church doth avouch the same truth in words yet more manifest writing in this maner Cūmulta fecisset Dom. Iesus nō omnia scripta sunt electa sunt autem quae scriberentur quae saluti credentium sufficere videbantur where as our Lord Iesus did manie thinges all were not written but so much was appointed to be written as was thought sufficient for the salvation of the faithfull What more forceable wordes can be wished what more effectuall narration can be expected what more sensible speeches can bee vsed yet if it be possible to say more herein the selfe same Augustine will performe it in another place where he hath these expresse words In his enim quae aperte in scriptura posita sunt inveniuntur illa omnia quae continent fidem more sque vivendi spem scilicet atque charitatem For in those things which are plainely set downe in the scripture are found all those thinges which conteine our faith and maners that is hope and charitie Loe all things that concerne faith hope and charitie are plainly found in holie scripture where it is diligently to be observed that Saint Augustine doth not onelie say that all thinges conteining faith hope and charitie are to bee found in the scripture but hee doth further say that all such thinges are plainlie set downe in the scriptures VVherevpon I inferre this notable document against popish doctrine that albeit manie thinges in manie places of the scripture bee obscure and intricate which I willinglie graunt vnto the papistes consequentlie that the same surpasse the capacity and iudgement of the vulgar sort yet are all thinges concerning our beleefe concerning our maners concerning our hope concerning our charity concerning our salvation so plaine and so manifest as everie one even of the meanest iudgement may easilie perceive and vnderstande the same and this the papistes must perforce graunt vnto mee neither will I require more at their handes This is confirmed by my Lord of Rochester their learned Bishoppe and reputed martire For these bee his wordes as hee himselfe hath vttered them Scriptura sacra conclave quoddam est omnium veritatum qua Christianis scitu necessariae sunt The holie scripture is a cellar parlour or storehouse of all truthes which are needfull to be knowen of Christians NOVV gentle reader by this bishops confession it is evideut that popish vnwritten traditions are not needfull or necessarie for christians and so with no reason can they be thrust vppon vs. Dionysius Areopagita who lived in the Apostles time is of the same mind These are his wordes Omnino igitur non audendum est quicquam de summa abstrusaque divinitate aut dicere aut cogitare praeter eaquae nobis divinitus scriptae divinae enuntiarunt In no wise therefore may wee make bold to speake or thinke anie thing of the most high and ineffable divinitie but that onelie which holie writ hath revealed vnto vs from heaven Melchior Canus albeit he labour with tooth and naile to prove the consent of the fathers to yeelde vs an vndoubted argument of the truth yet can hee not denie that
the scripture is perfect and most sufficient in everierespect These are his wordes Sedquaer at hic for sit an aliquis cumsit perfectus scriptur arum canon sibique adomnia satis superque sufficiat quid opus est vt ei sanctorum intelligentia iung atur auctoritas But some man happily here will demaund that since the canon of the scripture is perfect and most sufficient of it selfe to everie end and in everie respect what neede have wee to ioine with the same either the exposition or the authoritie of the fathers Thus saith Canus not denying the sufficiencie of the holie scripture but requiring the commentaries of the fathers for the better vnderstanding of the same whose opinion in that respect I doe not whollie dislike as is alreadie declared in the ninth chapter This being so it followeth by a necessarie consequent that neither yong nor old rich nor pore men nor women learned nor vnlearned ought to be debarred from reading of the scriptures which my doctrine was altogether practicall in the auncient and primitive church For confirmation whereof no greater testimonie can be had then the old vulgar translations of the bibles In which behalfe I savv verie latelie to my great comfort in the librarie of Emmanuell colledge in Cambridge an English Bible of such antiquitie as I could not vnderstand perfectlie the greater part of the wordes vvhich is an evident demonstration that bibles were in old time translated into the vulgar tongue so as the common people might reade them Thomas Aquinas whose person the church of Rome hath canonized for a saint and his doctrine for authenticall teacheth vs not to beleeue anie thing concerning God save that onelie vvhich is conteined in the scripture expresselie or at least significantlie These be his wordes Dicendum quod de deo dicere non debemus quod in sacrae scriptur a non invenitur velperverba velper sensum vve must answere that nothing is to bee verified of God which is not conteined in holie writ either expresselie or else in sense And in another place the same Aquinas saith thus Quicquid enim ille Christus de suis factis dictis nos legere voluit hoc scribendum illis tanquam suis manibus imperauit For vvhatsoeuer Christ vvould haue vs to reade of his doinges and sayinges that he commaunded his Apostles to vvrite as if hee had done it vvith his ovvne handes In vvhich vvords Aquinas avoucheth most plainlie that al things necessarie for our salvation are conteined in the scriptures For in Christes deedes are conteined his miracles his life his conversation in his sayings are conteined his preaching his teaching hic doctrine If then this be true as it is most true for the papistes neither can nor will denie Aquinas that whatsoever Christ vvould haue vs to knovv of his miracles of his life of his conversation of his preaching of his teaching of his doctrine the same is novv vvritten in the scriptures no man doubtlesse but he that vvill cum ratione insanire can denie all thinges necessarie for our salvation to be conteined in the holie scriptures vvith Aquinas agreeth their ovvne renovvmed professor and deare frier Franciscus Victoria vvhose vvordes are these Non est mihi certum licet omnes dicant quòdin scriptur a non continetur I doe not thinke it certaine albeit all vvriters say so because I can not find it in the scripture Againe in an other place he vvriteth in this maner Propter quas opiniones nullo modo debemus discedere a regula synceritate scriptur arum For vvhich opinions we must by no meanes depart from the rule and sinceritie of the scriptures I could say much more herein but nothing can be more effectuall against the papistes then to confute them by their ovvne approved doctors And my desire also is to avoide all superfluous words The second Conclusion ALL persons ought to read the scriptures diligentlie because out of them even the simplest of all may gather so much as shall bee necessarie for their salvation This I say against that popish ridiculous vnchristian and pestilent abuse in vvhich they deliver by vvay of tradition to the people the scriptures sacramentes and church service in a strange tongue to them vnknowen vvhich their vngodlie and intollerable dealing S. Chrisostome most sharplie reprooveth in manie places vvherof I vvill onelie alledge some fevv In his commentarie vpon Saint Paul he hath these vvordes Et vos itaque silectioni cum animi alacritate volueritis attendere nullo alio preterea opus habebitis verus enim est sermo Christi cum dicit quaerite invenietis pulsate aperietur verum quia plures exijs qui huc convenere liberorum educationem vxoris curam gubernandaeque domus in sesereceperunt atque ideo non sustinent totos se labori isti addicere saltem ad percipienda quae alij collegerunt excitamini tantum ijs quae dicuntur audiendis impendite diligentiae quantum colligendis pecunijs tametsi enim turpe sit non nisi tantum a vobis exigere tamen conenti erimus sivel tantum prestetis nam hinc innumera mala nata sunt quod scripturae ignorantur hinc erupit multa illa haere seon pernicies hinc vita dissoluta hinc inutiles labores quēadmodum enim qui luce ista privati sunt recta vtique non pergunt ita qui adradios divinarum scripturarum non respiciunt multa coguntur continuo delinquere vtpote in longe peioribus tenebris ambulantes quod ne nobis vsuveniat oculos ad spelndorem apostolicorum verborum aperiamus If therefore you vvil read the scriptures vvith alacritie of minde you shall neede no other helpe at all for Christes vvord is true vvhen he saith Seeke and yeee shall finde knocke and it shall bee opened vnto yov But for that manie of you are charged vvith vviues children and domestical regiment and so cannot vvhollie addict your selves to this stndie and yet at least be readie to heare vvhat others haue gathered and bestovv so much diligence in heering vvhat is said as you doe in scraping vvorldlie goods together for although it bee a shame to aske no more of you yet vvill I bee content if yee doe so much For this is the cause of infinite evils that you are ignorant in the scriptures From hence springeth the manifold mischiefe of heresies from hence dissolute life from hence vaine and vnprofitable labours For euen as they that are deprived of this light can not goe on the right way so they that doe not behold the beames of holie scripture are enforced incontinentlie to offend in many things as walking in farre greater darkenesse This is the censure of saint Chrysostome out of which I note 1 First that whosoeuer studieth the scriptures seriouslie and with alacritie shall finde therein and vnderstand so much as is necessarie for his salvation And consequently that our disholie father the pope debarreth
vs of the ordinarie meanes of our salvation when hee vppon paine of excommunication inhibiteth vs to reade the scriptures in our vulgar tongue vnlesse we have his licence and dispensation so to doe 3 I note secondly that if it be a shame for such as are charged with wives children and families only to heare sermons not to studye the scriptures vvithall much more is it a shame for others that bee more free not to read them diligently and greatest shame of al for a bishop to approve them that wil not so doe I note thirdlie that heresies dissolute life and all other evils proceede of ignorance and not reading the scriptures Againe the said Chrysostome in another place hath these vvordes Propterea obsecro vt subinde huc veniatis divinae scripturae lectionem diligenter auscultetis nec solum cum huc venitis sed domi divina biblia in manus sumite viilitatem in illis positam magno studio suscipite paulo post tantum igitur lucrum oro ne per negligentiam amittemus sed domi vacemus divinarum scripturarum lectiooni hic praesentes non in nugis invtilibus colloquijs temporis decoquamus I beseech you therefore that you come hither novv then and attend diligently the hearing of holie scripture neither onely when ye come hither but at home also take the holie bibles into your hands with great studie receive commoditie vvhich is in them conteined I pray you therefore let vs not negligently loose so great gaine but vvhen vve are at home let vs then apply our selues to read the holie scriptures and being here let vs not spende our time idlely vainly And in another place he speaketh in this maner Hoc igitur pacto si scripturas diligenter scrutari voluerimus salutem assequi poterimus sipenitus in eis ver sabimur doctrinam rectam vitam erudiemur Et paulo posi Non enim fieri potest vt qui Deum audiat alloquatur Deū assequatur vtilitatem sequitur vacemus ergo scripturis dilectissime et saltē evangelijs ea frequēter pertractemus By this maner then if we will search the scriptures diligentlie we shall attaine salvation if we shall be wholie conversant in them we shall be taught both right doctrine and good life For it can not bee but he shall get profite that both heareth and talketh with God Let vs therfore studie the scriptures my dearest and at the least let vs often read the holie gospels In and by which words as we see most evidentlie SaInt Chrysostome greatlie lamenteth that the people in his time were so negligent in reading the holie scriptures vvhat therefore would that holie father say if he lived in these our daies when the pope burneth such scriptures as the people vnderstand when the pope commaundeth all thinges to be done in strange tongues when the pope excommunicateth all lay persons be they never so well learned that reason in matters of their faith VVhat would he say if he heard priestes pronounce absolution in their popish sacrament of penance which neither the penitents nor the priestes themselves doe oftentimes vnderstand Nay what would he say if he were this day in romish churches where they doe not onely read their church-service in Latine but also Latine homilies or sermons vnto the vulgar sort which yet they teatme an exposition of the scripture VVhich thing is done in everie festivall day of nine Lessons in the tyme of Mattins In fine what would hee say if hee knew the rude vulgar sort commaunded to heare the gospell read in Latine and withall should see them listening with their eares least anie word should not be heard though impossible to bee vnderstood vvould he not and mighte hee not iustlie say with the holie Apostle that they were madde Ves doubtlesse Origen who lived above a thousand and three hundred yeares sithence doth not onelie exhort the people seriouslie to reade the scriprures but withall sheweth plainelie that in his time they were reade in the vulgar tongue These are his words Certe si non omnia possumus saltem ea quae nunc docentur in ecclesia vel quae recitantur memoriae commendemus Doubtlesse if we can not beare away all thinges conteined in the scriptures at the least let vs remēber those things which are taught read in the Church In which words he speaketh not onely of sermons but also of the gospels epistles praiers lessons and histories of the bible For sermons are conteined in the worde decentur which are preached and the rest in the word recitantur which are read or rehearsed And if such thinges had beene read in a strange tongue the vulgar sort could not haue committed them to memorie Saint Augustine doth not onely exhort to reade the scriptures but also giveth great encouragement thereto avouching that the scriptures may be vnderstood with all facilitie Magnifice igitur salubriter spiritus sanctus ita scriptur as sanctas modificavit vt locis apertioribus fami occurreret obscurioribus autem fastidia detergeret The holie ghost hath so magnificallie and healthfullie measured the holie scriptures that in the obscure places lothsomnes is taken away and with the places that be plaine and easie our hunger is satisfyed And his reason hereof followeth in these next wordes Nihil enim fere de illis obscuritatibus eruitur quod non plani ssime dictum alibi reperiatur For almost nothing is conteined in obscure places which is not most plainelie vttered in some other place so then by the testimonie of this holie father so auncient for antiquitie so holie for vertue so grave for auctoritie so profound for his iudgement so rare for his wit so renowmed for his learning that the papistes hitherto have admired his doctrine as an oracle from heaven the holie scriptures are easie to be vnderstood and whatsoever is obscurelie spoken in one place the same is plainlie told in another To conclude the practise of those godlie Christians of whom we reade in the Actes of the Apostles decideth this controversie sufficientlie as who beeing meere lay-men did notwithstanding studie the scriptures most seriouslie The 3. Conclusion TRaditions are to be examined by the holie scriptures the true touchstone of veritie and to be admitted when they are found consonant to the same This conclusion is evidentlie proved by the iudgement practicall of saint Cyprian For he being required by Stephanus then bishop of Rome to yeelde vnto traditions did not terme the said Stephanus by the title of Pope or holinesse as now the romish maner is but by the name of fellow or brother and calling him blind byarde not Saint Peters successour who could not erre did contemne vtterlie reiect that tradition which the said Stephanus requested him to yeelde vnto His verie owne words are these Nihil innovetur inquit nisiquod traditumest vnde est istae traditio vtrumne de
with traditions of men and consequentlie that we must reiect and renounce the pope and all the rable of popish cleargie-men as who do either not deliver the word of God at all or at least so mingled so pestered so corrupted so adulterated with mans traditions as no part there of remaineth sound pure and intire It then standeth vs vpon to employ our whole care studie and industrie that we may liue secure from the leaven of these Pharisees that is of these popes and popish vassalles who in steede of christian doctrine doe hypocriticallie deliver vnto vs yea with threats of fire and faggot enforce vpon vs the present poison of our soules For if he that sitteth in Peters chaire be Antichrist as vvitnesseth their owne Bernard if the bishops of Rome have written in their thighes the king of kinges and Lord of Lords as their Gerson avoucheth if all power asvvell civill as ecclesiasticall be chalenged of popes as their Silvester affirmeth if popes can place and displace kinges and Emperours and dispossesse them of their regalities and royall seats as their Iesuit Bellarmine boasteth if the bishops of Rome be as farre above kinges in auctoritie as is the Sunne above the Moone in excellencie as pope Gregorie teacheth if no king can draw the sword against any of his subiects being cleargie-men without the popes good licence and favour as the said Gregorie telleth vs if the pope bee taken to be greater then any king by seaven and fourtie fold as the popish glosse proclaimeth nay if the pope applie the substantial parts of one subiect to another if the pope take vpon him to make of nothing somthing as affirmeth another glosse then doubtles doth it necessarilie follow that if the pope be not that Antichrist whereof S. Paul speaketh to the Thessalonians yet is he perforce that Antichrist where of Saint Iohn writeth in these wordes Omnis spiritus qui solvit Iesum ex Deo non est hic est antichristus de quo audistis quoniam venit iam in mundo est Everie spirit that dissolveth Iesus is not of God and this is Antichrist of whom you haue heard that he is alreadie come and is even now in the world For not onely they dissolve Iesus that denie his divinity or his humanitie or the hypostaticall vnion of the same but they also that derogate in anie point from the office auctoritie and power of Christ who is our eternal king our head our prophet our priest and in like maner all they that by any meanes depresse or obscure the same as doe the papistes in innumerable particulars to wit in their reall inherent iustice in their condigne merites of workes in their congruent dispositions in their massing sacrifice in their carnall presence in their accidents without subiectes in their lordlie papall primacie in their purgatorie-purifications in their satisfactorie supplements in their disholie supererogations in their pharisaical flagellations in many other like superstitiōs fondly reputed holines these things are partly proved already but more fully exactly throughout the whole discourse following pervse it therfore gētle reader willingly marke it attentively iudge of it friendly condemne nothing rashly revolve the authorities seriously approove the trueth constantly reiect falshood zealously and if thou shalt perceiue thyselfe to reape any spirituall commoditie by this my labour then vouchsafe to commend me in thy heartie praiers to the father of all mercie to vvhom vvith the sonne and the holie ghost be all honour povver glorie and dominion novv and evermore Amen The preface speciall to the simply seduced Papistes LIke as the soule surmounteth the body in originall dignity so doe the diseases of the soule exceed the diseases of the body in all impiety And consequently greater consideratiō ought to be had in providing remedies for the soule then for the body Neverthelesse so it is that none will or can in deed provide a remedy for that sore whereof he hath no feeling or intelligence at all In regard whereof especially because papistry is of papistes reputed no disease or sore I haue imployed that small talent which God of his meere mercy hath bestowed on me to the end that all papistes who shall seriously peruse this my briefe discourse may with all facilitie perceiue such to be grievous diseases of the soule as heretofore they deemed to be none But as they that are ignorant of their disease neither doe nor can provide a soveraigne remedie for the same in like manner neither can they at any time be perfectly cured who though they knowe both the disease and the medicine for the same yet will they not apply that medecine vnto their sore Euen so in the subiect matter that papist who will not once read this short volume which unfoldeth the abomination and manifold deformities of popery and that by most lively and euident demonstration deduced out of the bowels of popery it selfe must perforce still remaine in the agonie of his said disease Againe if any papist shall read it but with a resolved mind to contradict it and so either rashly to contemne it or without iust triall to discredit it Such a papist as many I feare will be found by sinister perswasion of seditious seminaries can not for want of due application attaine the expected effect otherwise correspondent thereunto And that thou beloued papist whosoeuer thou art maist with more alacrity read this little booke I do assure thee that my proceeding in the discovery of popish superstitions vanities enormities falshoods dissentions errours heresies and blasphemies is such and so sincere as upon a salvo conducto as they tearm it granted from any king christian and license procured of my gracious dread soveraigne I am and will be most willing to repaire into any province in Christendom there to give an account and to make triall of the same Let therefore no popish censurers comminations or excommunications terrifie thee from beholding the dangerous wounds of thy soule Let no sinister perswasions of such as are wedded to their own imaginations disswade thee from the reading of this discourse Let no wilfull conceit so take place in thine heart as thou wilt rashly condemne it before thou make due triall therof Call to mind for Iesus Christ his sake and for the salvation of thine owne soule that thou art not this day more zealously affected to Popery then I my selfe was of late yeres Adde hereunto for Gods loue that the perfect and exact knowledge of poperie which I haue attained by Gods grace and painfull studie hath so lively set before mine eyes the popish enormities superstitions absurdities errours impieties and blasphemies as upon the due consideration thereof I could not but loath detest and abhorre all papistry and stand at open defiance with the same Especially because at length I perfitly understood that papistry in all ages had civill warres against it self Which thing is made so cleare and manifest by this little book as more shall not need